Sunday 19 December 2021

Additional Notes from @FatherZ on the Dubious Dubia concerning “Traditionis custodes” | Fr. Z's Blog

Additional Notes from @FatherZ on the Dubious Dubia concerning "Traditionis custodes" | Fr. Z's Blog

Additional Notes from @FatherZ on the Dubious Dubia concerning "Traditionis custodes"

My first reactions are HERE.

Note One.  The timing of these "responsa"… Merry Christmas everyone!   It's as if they wanted to hurt people even more by making these changes close to such an important day, bound up with Midnight Masses and so forth.  Ed Pentin pointed out that the day that Francis signed off on them, 18 November, was the Feast of the Dedication of the Basilicas of Sts. Peter and Paul, and on that very day there was a massive power outage that reduced St. Peter's to darkness.

Note Two.   Speaking of Midnight Masses, one of the "questions" (dubia) asked if a priest can binate (say Mass twice in a day) and therefore say a TLM.   The responsum (answer) was "Negative".  So, a priest who says the Novus Ordo during a 24 hour period, cannot then say the TLM later in the day.  Or, he can't say the TLM early and the Novus Ordo later.   That means that, if Father has his own parish and takes care of his schedule, but another parish that has the TLM scheduled needs a celebrant – perhaps the usual priest is ill – he cannot be that celebrant.  Screw you, "beloved faithful"!

Mind you, I am pretty sure that can. 87 still applies: Diocesan Bishops can still dispense from this … IF… IF these dubia have any force of law, and I am not entirely convinced that they do, at least not universally.  They were not published in forma specifica, for example.  Responses to dubia are singular administrative acts that apply to the ones who asked the question.  So, are they binding on everyone?  Either way, they indicate the direction the Congregation is going.

Note Three.  I ask you… who would put a question like that to the Congregation as a dubium?  Who would worry about bination, for cryin' out loud?  No.  The question was concocted from within the Congregation or in collaboration precisely in order to slam another door on people's outstretched hands.

Note Four.  One of the alleged dubia asked whether a priest who refuses to concelebrate, in particular the Chrism Mass, is allowed any concession to use the 1962 Missale at all.  Guess what the answer is.

Again… who would ask such a thing? Would a diocesan bishop?  I doubt it.  They have enough things to worry about apart from forcing priests to concelebrate.  This is the sort of question that would come from a pure ideologue, maybe an academic, obsessed with uniformity, willing or not.

Forcing the irrelevant side-issue of concelebration is like forcing a pinch of incense to the genius (divine guiding spirit) of the Emperor Domitian.   The cult of the genius of the Emperor was tantamount, but just short of, worshiping a living Emperor as a god.  Instead they offered worship to the Emperor's special tutelary demi-god.  Those who refused to worship of semi-detached divinity of the Emperor were considered atheists undermining the contractual peace relationship with the gods, the pax deorum, maintained through rituals.

The ideologues now forcing the issue of concelebration are like the officials at the time of Domitian forcing that pinch of incense, but now the genius of the Emperor is the "Spirit of Vatican II.

Note Five. An astute friends made this point about ordinations and the banning of the Pontificale Romanum.

Rituale yes, Pontificale no. VERY interesting. Cut the apostolic continuity of liturgy. The devil is doing this, in case you had any doubt.

Priests use the Rituale, but the Pontificale is used by pontifices, bishops.  My friend is onto something.  In making this move, the Congregation is attempting what the Enemy surely would do, if possible.

Frankly, that means that this is crunch-time for bishops who are a) friendly toward Tradition in an authentic way (not the way indicated in the tragically mislabeled TC)  or who are b) against pure and simple mean-spirited tyranny.   Priests will have to stand up, but bishops have to stand up too.

This is all a savage attack on the identity of bishops.

And I'll wager that a lot of bishops out there are muttering the maledictory psalms at the Congregation today.  These responses are going to cause bishops immense discomfort in their dioceses if they move to implement anything about them… and they should.

People need to step up in great numbers and not be anything like silent in the face of this oppression.  They must make their minds known and say what they are going to do or not do about it.  I am in no way suggesting anything lacking in charity.  As a matter of fact, I warmly counsel careful examination of conscience and frequent confession before acting on conviction.

Shutting up is not an option.   The issues are too important.

Note Six.  Next, there is always more that they can do to hurt people.  And they will do it, in time.

This is a lovely Christmas present from them.   That's how they roll.  According to the Fat Man's Laws of the House of God:

VIII. They can always hurt you more.

Keep looking down the line for the ways that they can hurt people.

My prediction is that their knives will now turn to the traditional groups like the FSSP and ICK, etc.   "Commissars" will be appointed over them, endowed with even to the point that they can unilaterally change the Constitutions of those groups.  Hence, the commissars will expunge from those groups the right to have ordinations with the traditional Pontificale Romanum.

Again, an attack on the identity of bishops.

Note Seven.  One of the responses says that – friends, I am not making this up – if a bishop can't find a church or chapel for the Vetus Ordo, can the bishop ask the Congregation for dispensation so that it can be at a parish church.  (Never mind that the bishop can apply can. 87 and do it himself.)  The response is "Affirmative" but goes on to say that – really, I am not making this up – "such a celebration should not be included in the parish Mass schedule".

The CDW now wants to regulate what is in parish bulletins?

One response to this on twitter was excellent:

Right after the Congregation's clown-car routine about not making the Mass know at the parish where it is taking place, is where we read…

There is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration: they are only meant to remind them that this is a concession to provide for their good…

A woman friend who is involved in a Catholic publishing concern told me they remind her of how the "mean girls" acted in the High School bathroom.

Note Eight.  Which leads to another point.  I received this (slightly redacted) note:

It's not about the Liturgy. It's about traditional Church teaching against sodomy. Traditional liturgy is the visible "head out of the foxhole" for traditional teaching. And so they attack like terrorists – with paper decrees and faux dubia (interesting that there are some dubia that they are able to answer after all) and then run back into their safe spaces under baby milk factories and pre-schools, satisfied that they have triumphed over the oppressor. But like the other Romans two millennia ago as well as the Borg, they will learn that resistance is not futile and that Divine Truth always prevails.

This rings strongly with the truth.

Dominica IV Adventus ~ I. classis Ad Sextam 12-19-2021

Dominica IV Adventus ~ I. classis


Ad Sextam   12-19-2021

Incipit 
V. Deus  in adiutórium meum inténde.
R. Dómine, ad adiuvándum me festína.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.
Allelúia.
Start 
V. O God,  come to my assistance;
R. O Lord, make haste to help me.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost. 
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Alleluia.
Hymnus 
Rector potens, verax Deus,
Qui témperas rerum vices,
Splendóre mane illúminas,
Et ígnibus merídiem:

Exstíngue flammas lítium,
Aufer calórem nóxium,
Confer salútem córporum,
Verámque pacem córdium.

* Præsta, Pater piíssime,
Patríque compar Únice,
Cum Spíritu Paráclito
Regnans per omne sǽculum.
Amen.
Hymn 
O God of truth, O Lord of might,
Who orderest time and change aright,
Who send'st the early morning ray,
And light'st the glow of perfect day:

Extinguish thou each sinful fire,
And banish every ill desire;
And while thou keep'st the body whole,
Shed forth thy peace upon the soul.

* Almighty Father, hear our cry,
Through Jesus Christ, our Lord most High,
Who, with the Holy Ghost and thee,
Doth live and reign eternally.
Amen.
Psalmi {ex Proprio de Tempore} 
Ant. Erunt prava * in dirécta, et áspera in vias planas: veni, Dómine, et noli tardáre, allelúia.
Psalmus 118(81-96) [1]
118:81  (Caph) Defécit in salutáre tuum ánima mea: * et in verbum tuum supersperávi.
118:82 Defecérunt óculi mei in elóquium tuum, * dicéntes: Quando consoláberis me?
118:83 Quia factus sum sicut uter in pruína: * iustificatiónes tuas non sum oblítus.
118:84 Quot sunt dies servi tui? * quando fácies de persequéntibus me iudícium?
118:85 Narravérunt mihi iníqui fabulatiónes: * sed non ut lex tua.
118:86 Ómnia mandáta tua véritas: * iníque persecúti sunt me, ádiuva me.
118:87 Paulo minus consummavérunt me in terra: * ego autem non derelíqui mandáta tua.
118:88 Secúndum misericórdiam tuam vivífica me: * et custódiam testimónia oris tui.
118:89  (Laméd) In ætérnum, Dómine, * verbum tuum pérmanet in cælo.
118:90 In generatiónem et generatiónem véritas tua: * fundásti terram, et pérmanet.
118:91 Ordinatióne tua persevérat dies: * quóniam ómnia sérviunt tibi.
118:92 Nisi quod lex tua meditátio mea est: * tunc forte periíssem in humilitáte mea.
118:93 In ætérnum non oblivíscar iustificatiónes tuas: * quia in ipsis vivificásti me.
118:94 Tuus sum ego, salvum me fac: * quóniam iustificatiónes tuas exquisívi.
118:95 Me exspectavérunt peccatóres ut pérderent me: * testimónia tua intelléxi.
118:96 Omnis consummatiónis vidi finem: * latum mandátum tuum nimis.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.
Psalms {from the Proper of the season} 
Ant. The crooked * shall be made straight, and the rough places plain; O Lord, come, and make no tarrying. Alleluia.
Psalm 118(81-96) [1]
118:81  (Caph) My soul hath fainted after thy salvation: * and in thy word I have very much hoped.
118:82 My eyes have failed for thy word, * saying: When wilt thou comfort me?
118:83 For I am become like a bottle in the frost: * I have not forgotten thy justifications.
118:84 How many are the days of thy servant: * when wilt thou execute judgment on them that persecute me?
118:85 The wicked have told me fables: * but not as thy law.
118:86 All thy statutes are truth: * they have persecuted me unjustly, do thou help me.
118:87 They had almost made an end of me upon earth: * but I have not forsaken thy commandments.
118:88 Quicken thou me according to thy mercy: * and I shall keep the testimonies of thy mouth.
118:89  (Lamed) For ever, O Lord, * thy word standeth firm in heaven.
118:90 Thy truth unto all generations: * thou hast founded the earth, and it continueth.
118:91 By thy ordinance the day goeth on: * for all things serve thee.
118:92 Unless thy law had been my meditation, * I had then perhaps perished in my abjection.
118:93 Thy justifications I will never forget: * for by them thou hast given me life.
118:94 I am thine, save thou me: * for I have sought thy justifications.
118:95 The wicked have waited for me to destroy me: * but I have understood thy testimonies.
118:96 I have seen an end of all perfection: * thy commandment is exceeding broad.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost. 
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Psalmus 118(97-112) [2]
118:97  (Mem) Quómodo diléxi legem tuam, Dómine? * tota die meditátio mea est.
118:98 Super inimícos meos prudéntem me fecísti mandáto tuo: * quia in ætérnum mihi est.
118:99 Super omnes docéntes me intelléxi: * quia testimónia tua meditátio mea est.
118:100 Super senes intelléxi: * quia mandáta tua quæsívi.
118:101 Ab omni via mala prohíbui pedes meos: * ut custódiam verba tua.
118:102 A iudíciis tuis non declinávi: * quia tu legem posuísti mihi.
118:103 Quam dúlcia fáucibus meis elóquia tua, * super mel ori meo!
118:104 A mandátis tuis intelléxi: * proptérea odívi omnem viam iniquitátis.
118:105  (Nun) Lucérna pédibus meis verbum tuum, * et lumen sémitis meis.
118:106 Iurávi, et státui * custodíre iudícia iustítiæ tuæ.
118:107 Humiliátus sum usquequáque, Dómine: * vivífica me secúndum verbum tuum.
118:108 Voluntária oris mei beneplácita fac, Dómine: * et iudícia tua doce me.
118:109 Ánima mea in mánibus meis semper: * et legem tuam non sum oblítus.
118:110 Posuérunt peccatóres láqueum mihi: * et de mandátis tuis non errávi.
118:111 Hereditáte acquisívi testimónia tua in ætérnum: * quia exsultátio cordis mei sunt.
118:112 Inclinávi cor meum ad faciéndas iustificatiónes tuas in ætérnum, * propter retributiónem.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.
Psalm 118(97-112) [2]
118:97  (Mem) How have I loved thy law, O Lord! * it is my meditation all the day.
118:98 Through thy commandment, thou hast made me wiser than my enemies: * for it is ever with me.
118:99 I have understood more than all my teachers: * because thy testimonies are my meditation.
118:100 I have had understanding above ancients: * because I have sought thy commandments.
118:101 I have restrained my feet from every evil way: * that I may keep thy words.
118:102 I have not declined from thy judgments, * because thou hast set me a law.
118:103 How sweet are thy words to my palate! * more than honey to my mouth.
118:104 By thy commandments I have had understanding: * therefore have I hated every way of iniquity.
118:105  (Nun) Thy word is a lamp to my feet, * and a light to my paths.
118:106 I have sworn and am determined * to keep the judgments of thy justice.
118:107 I have been humbled, O Lord, exceedingly: * quicken thou me according to thy word.
118:108 The free offerings of my mouth make acceptable, O Lord: * and teach me thy judgments.
118:109 My soul is continually in my hands: * and I have not forgotten thy law.
118:110 Sinners have laid a snare for me: * but I have not erred from thy precepts.
118:111 I have purchased thy testimonies for an inheritance for ever: * because they are the joy of my heart.
118:112 I have inclined my heart to do thy justifications for ever, * for the reward.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost. 
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.
Psalmus 118(113-128) [3]
118:113  (Samech) Iníquos ódio hábui: * et legem tuam diléxi.
118:114 Adiútor et suscéptor meus es tu: * et in verbum tuum supersperávi.
118:115 Declináte a me, malígni: * et scrutábor mandáta Dei mei.
118:116 Súscipe me secúndum elóquium tuum, et vivam: * et non confúndas me ab exspectatióne mea.
118:117 Ádiuva me, et salvus ero: * et meditábor in iustificatiónibus tuis semper.
118:118 Sprevísti omnes discedéntes a iudíciis tuis: * quia iniústa cogitátio eórum.
118:119 Prævaricántes reputávi omnes peccatóres terræ: * ídeo diléxi testimónia tua.
118:120 Confíge timóre tuo carnes meas: * a iudíciis enim tuis tímui.
118:121  (Ain) Feci iudícium et iustítiam: * non tradas me calumniántibus me.
118:122 Súscipe servum tuum in bonum: * non calumniéntur me supérbi.
118:123 Óculi mei defecérunt in salutáre tuum: * et in elóquium iustítiæ tuæ.
118:124 Fac cum servo tuo secúndum misericórdiam tuam: * et iustificatiónes tuas doce me.
118:125 Servus tuus sum ego: * da mihi intelléctum, ut sciam testimónia tua.
118:126 Tempus faciéndi, Dómine: * dissipavérunt legem tuam.
118:127 Ídeo diléxi mandáta tua, * super aurum et topázion.
118:128 Proptérea ad ómnia mandáta tua dirigébar: * omnem viam iníquam ódio hábui.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.

Ant. Erunt prava in dirécta, et áspera in vias planas: veni, Dómine, et noli tardáre, allelúia.
Psalm 118(113-128) [3]
118:113  (Samech) I have hated the unjust: * and I have loved thy law.
118:114 Thou art my helper and my protector: * and in thy word I have greatly hoped.
118:115 Depart from me, ye malignant: * and I will search the commandments of my God.
118:116 Uphold me according to thy word, and I shall live: * and let me not be confounded in my expectation.
118:117 Help me, and I shall be saved: * and I will meditate always on thy justifications.
118:118 Thou hast despised all them that fall off from thy judgments; * for their thought is unjust.
118:119 I have accounted all the sinners of the earth prevaricators: * therefore have I loved thy testimonies.
118:120 Pierce thou my flesh with thy fear: * for I am afraid of thy judgments.
118:121  (Ain) I have done judgment and justice: * give me not up to them that slander me.
118:122 Uphold thy servant unto good: * let not the proud calumniate me.
118:123 My eyes have fainted after thy salvation: * and for the word of thy justice.
118:124 Deal with thy servant according to thy mercy: * and teach me thy justifications.
118:125 I am thy servant: * give me understanding that I may know thy testimonies.
118:126 It is time, O Lord, to do: * they have dissipated thy law.
118:127 Therefore have I loved thy commandments * above gold and the topaz.
118:128 Therefore was I directed to all thy commandments: * I have hated all wicked ways.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost. 
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.

Ant. The crooked shall be made straight, and the rough places plain; O Lord, come, and make no tarrying. Alleluia.
Capitulum Responsorium Versus{ex Proprio de Tempore} 
1 Cor 4:3
Mihi autem pro mínimo est, ut a vobis iúdicer, aut ab humáno die: sed neque meípsum iúdico.
R. Deo grátias.

R.br. Osténde nobis, Dómine, * Misericórdiam tuam.
R. Osténde nobis, Dómine, * Misericórdiam tuam.
V. Et salutáre tuum da nobis.
R. Misericórdiam tuam.
V. Glória Patri, et Fílio, * et Spirítui Sancto.
R. Osténde nobis, Dómine, * Misericórdiam tuam.

V. Meménto nostri, Dómine, in beneplácito pópuli tui.
R. Vísita nos in salutári tuo.
Chapter Responsory Verse {from the Proper of the season} 
1 Cor 4:3
But to me it is a very small thing to be judged by you, or by man's day; but neither do I judge my own self.
R. Thanks be to God.

R.br. Show us, O Lord, * thy mercy.
R. Show us, O Lord, * thy mercy. 
V. And grant us thy salvation.
R. Thy mercy.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
R. Show us, O Lord, * thy mercy.

V. Remember us, O Lord, in the favor of thy people.
R. Visit us with thy salvation.
Oratio {ex Proprio de Tempore} 
V. Dómine, exáudi oratiónem meam.
R. Et clamor meus ad te véniat.
Orémus.
Excita, quǽsumus, Dómine, poténtiam tuam, et veni: et magna nobis virtúte succúrre; ut per auxílium grátiæ tuæ, quod nostra peccáta præpédiunt, indulgéntia tuæ propitiatiónis accéleret:
Qui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
R. Amen.
Prayer {from the Proper of the season} 
V. O Lord, hear my prayer.
R. And let my cry come unto thee.
Let us pray.
Stir up, we beseech thee, O Lord, thy power, and come; make haste to our aid with thy great might; that, by the help of thy grace, that which is hindered by our sins may be hastened by thy merciful forgiveness.
Who livest and reignest with God the Father in the unity of the Holy Spirit, God, world without end.
R. Amen
Conclusio 
V. Dómine, exáudi oratiónem meam.
R. Et clamor meus ad te véniat.
V. Benedicámus Dómino.
R. Deo grátias.
V. Fidélium ánimæ per misericórdiam Dei requiéscant in pace.
R. Amen.
Conclusion 
V. O Lord, hear my prayer.
R. And let my cry come unto thee.
V. Let us bless the Lord.
R. Thanks be to God.
V. May the souls of the faithful, through the mercy of God, rest in peace.
R. Amen

Dominica IV Adventus ~ I. classis Ad Sextam 12-19-2021

Psalm 118(113-128) [3]
118:113  (Samech) I have hated the unjust: * and I have loved thy law.
118:114 Thou art my helper and my protector: * and in thy word I have greatly hoped.
118:115 Depart from me, ye malignant: * and I will search the commandments of my God.
118:116 Uphold me according to thy word, and I shall live: * and let me not be confounded in my expectation.
118:117 Help me, and I shall be saved: * and I will meditate always on thy justifications.
118:118 Thou hast despised all them that fall off from thy judgments; * for their thought is unjust.
118:119 I have accounted all the sinners of the earth prevaricators: * therefore have I loved thy testimonies.
118:120 Pierce thou my flesh with thy fear: * for I am afraid of thy judgments.
118:121  (Ain) I have done judgment and justice: * give me not up to them that slander me.
118:122 Uphold thy servant unto good: * let not the proud calumniate me.
118:123 My eyes have fainted after thy salvation: * and for the word of thy justice.
118:124 Deal with thy servant according to thy mercy: * and teach me thy justifications.
118:125 I am thy servant: * give me understanding that I may know thy testimonies.
118:126 It is time, O Lord, to do: * they have dissipated thy law.
118:127 Therefore have I loved thy commandments * above gold and the topaz.
118:128 Therefore was I directed to all thy commandments: * I have hated all wicked ways.
V. Glory be to the Father, and to the Son, * and to the Holy Ghost. 
R. As it was in the beginning, is now, * and ever shall be, world without end. Amen.

New Liturgical Movement: The Last Stand of the Brezhnev Papacy

New Liturgical Movement: The Last Stand of the Brezhnev Papacy

The Last Stand of the Brezhnev Papacy

Merry Christmas, traddyland! Your present, which you knew was coming in one form or another, came early this year. The Congregation for Divine Worship has issued a series of clarifications to Traditionis Custodes, and they are, sadly, but not surprisingly, no less thoroughly, relentlessly and unapologetically specious and disingenuous as the original. Far be it from me to suggest that the timing of this document could not be better calculated to let the faithful who love the traditional worship of the Roman Church know that mercy and accompaniment are not for them. The document does that all by itself, not least when, in the process of ruthlessly marginalizing them, it declares that "There is no intention in these provisions to marginalise the faithful who are rooted in the previous form (sic) of celebration."

To add insult to injury, it is presented in the form of responses to "dubia" submitted by various bishops, so it turns out that the highest authorities of the Church have not forgotten how to answer a simple direct question after all. Far be it from me to suggest that these "dubia" happen to correspond fairly well (but not, thank God, completely) to the unnecessarily harsh interpretations of Traditionis Custodes which certain liturgists have been pushing for since July. In the end, it hardly matters where they come from, any more than the survey of bishops about the effects of Summorum Pontificum in the life of the Church mattered. The intent to erase the Roman Rite is stated clearly and unmistakably, and the question of whether they intend to do it by hook or by crook is something of an academic one.

The specific details of what this new decree means will be hashed out over time by canonists and others much more competent to do so than myself. For the time being, there are two things which I think particularly noteworthy.

Before Summorum Pontificum, when many followers of the traditional rite had to beg and plead for permission to do anything, and were often denied even the crumbs that fall from the table of their masters, their communities were often described as ghettos. The new instruction is nowhere near so generous as to leave us in the relative peace of a ghetto; it explicitly states that it wants to send us to a gulag for re-education. "This provision is intended to underline the need to clearly affirm the direction indicated by (TC)… In implementing these provisions, care should be taken to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form given to us (sic) by the reform of the Second Vatican Council. This should take place through an appropriate formation that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life." (This is especially hilarious, given that it effectively admits that the post-Conciliar rite does not do any of these things on its own, and given that almost no such effort has been made to help that majority of the faithful who follow the post-Conciliar rite in a similar process of discovery.)

Like many Latin words, "traditio" (of which "traditionis" is the possessive singular form), and "custos" (of which "custodes" is the plural subject form), have several meanings. The verb "tradere" means "to hand down", but also "to hand over", hence "to betray", the sense in which it is used more than once in the Gospels in reference to Judas. "Traditio" can therefore mean both "tradition" and "treachery." And likewise, "custos" can mean "a guardian", the sense in which it is used to refer to St Joseph in the Divine Office ("custos Domini sui – guardian of his own Lord"), but also "prison-guard", the meaning it has several times in the Acts of the Apostles. "Traditionis Custodes" can therefore mean either "guardians of the tradition", or "prison-guards of treachery."

Traditionis Custodes itself already falsely imputed unsavory and counter-revolutionary motives to those of Christian flock who love the traditional rite, and gave the bishops fairly broad permission to acquire their smell by wading into their midst and giving them a solid thrashing. The new instruction clearly seeks to drive an even wider wedge between the bishops and their flocks by making them their "prison-guards" and not their "guardians." The freedom of the "guardians of the tradition" to guard the tradition is severely hampered. They are not free to authorize their own priests and deacons ordained after July 16 to celebrate the Roman Rite; they must obtain further authorization from Rome, which will, of course, be denied as a matter of course, in accord with the intention to slowly strangle the rite. They are also not free to use a liturgical book proper to their station, the Pontifical, not even to bless a bell, much less to confirm or ordain. This is particularly noteworthy, given that they can, within limitations, authorize the use of the old Rituale. Their freedom to administer churches for the benefit of tradition-minded faithful is also hampered. And they are made responsible for the unenviable task of re-educating them about the riches of the post-Conciliar Rite. In short, every effort is made to reduce their dealings with the tradition-minded faithful to the purely administrative, until such time as the gulag is closed, and the liturgists' paradise established upon the earth.
Fortunately, there are many bishops which have been generous and kind to the faithful who love the traditional rite. If any such bishop happens to read this, I make bold to plead with you that you continue to exercise the same pastoral charity to the faithful that you have in the past, and encourage your brother bishops to do the same. The Church is burning down around our heads, and there is nothing to be gained from acts which will only engender discouragement and sadness among the faithful, and destroy vocations in your diocese. The Pope has denounced "rigidity" constantly for over eight years now, so do not be rigid. Just last month, he stated at a Sunday Angelus, "Today we see clericalism in many places; this being above the humble, exploiting and beating them, feeling perfect. This is the evil of clericalism. It's a warning for all times, Church and society: never take advantage of your position to crush others." Do not take advantage of your position to crush others. Take these exhortations to heart, and turn a blind eye to these unjust provisions, or if you feel that you cannot, be as generous as you can to the faithful, remembering that Canon 87 is still a thing, and you don't actually have to do any of these things. Be a guardian, and not a jailer.
And likewise, take to heart these words rightly said by a young priest on Twitter: "The people harmed by Traditiones Custodes are not sede-vacantists and 'rad trads', but the great numbers of Catholic faithful who, desiring the salvation of their souls and that of their family, lovingly adore Our Lord in the same manner that Christians have for nearly 2K years. The attempt to reduce this document to a mere move to quell radical fringe groups is a blatant denial of the truth if the situation, and an offense to God Himself."

Secondly, with permission, I share a reflection written by an Italian friend, followed by an elaboration of my own.

"The pontificate of John Paul II produced a generation of Wojtylian priests, that of a Benedict XVI a generation of Ratzingerian priests. The current pontificate has inspired no such school or movement. Gentlemen of a certain age, who had already taken hold of positions of power, have consolidated their power, but there is no 'Bergoglio generation.' This pontificate, with all its hangers-on, must recur to the use of force as its solution of the traditionalist 'problem', a force which conquers, but does not convince (vince ma non convince): repression and censure. Does the new rite as understood by Pope Francis, Abp Roche or Andrea Grillo inspire art, the spiritual life, or vocations? No? Fine, then we shall forbid the old one, and Ratzinger's whole understanding of the problem. A senile, Brezhnevian Church, paralyzed and sterile, which continues to repeat the slogans of the 1970s ever more tiredly, will end like the power of the Soviet Union ended."

Does this seem overly harsh? Within a bit more than 3300 words, Abp Roche (who is, after all, the prefect of the Congregation for Divine Worship, and is supposed to know this stuff) refers more than ten times to the post-Conciliar rite in one way or another as the fulfillment of the will of the Second Vatican Council. It is as if even the most cursory reading of Sacrosanctum Concilium did not reveal the post-Conciliar rite to be the complete overthrow of that document. It is as if no further research had been on the liturgy in fifty years, revealing the scholarly premises of the reform to be at best erroneous, and its methods fraudulent. It is as if the reform has borne any of the fruits looked for in the first paragraph of Sacrosanctum Concilium.  

It is easy to be discouraged in circumstances such as these. Do not be discouraged. Before many of you were even born, "aggiornamento", the "updating" of the Church, had degenerated into an exhausted attachment to the silly novelties of the 1970s, and "collegiality" into heavy-handed papal crushing of an ecumenical council. The appointment of the bishops as "guardians of the tradition" has met the same sad fate in less than six months. The post-Conciliar revolution is dying and afraid, and so it has struck out and done harm. It will continue to strike out and do harm, but every time it does so, it confesses its own failure, weakness, and fear. When it is gone, by the grace of God, you will still be here, and so will the most authentic expression of the Roman Church's law of prayer.

Do then, as my Italian friend suggests: "Have patience and trust in God, and put a good bottle of champagne in storage, to be opened on the day of liberation." It will come, later than we hope for, but sooner than we expect.

RORATE CÆLI: Urgent - Roche Christmas Massacre - CDW Instruction on Latin Mass in the form of Responses to Dubia

RORATE CÆLI: Urgent - Roche Christmas Massacre - CDW Instruction on Latin Mass in the form of Responses to Dubia

Urgent - Roche Christmas Massacre - CDW Instruction on Latin Mass in the form of Responses to Dubia

RORATE: As we first published here, the Francis iteration of the Vatican came out today with an instriction in the form of answered "dubia" by the Congregation for Divine Worship.

The summary of the responses: all Sacraments in the Pontificale Romanum are banned (Ordinations, confirmations); Sacraments according to the Rituale (Baptism, Matrimony, Extreme Unction) only in the setting of Personal Parishes. "Bination" (celebrating both the Traditional Mass and the new order, for instance the Latin Mass on weekends and the new rite on weekdays) is forbidden. There are other points.

Our opinion: in the midst of the gigantic crisis afflicting the Church in the West, including the crisis of attendance following the pandemic, that this violence is the priority of the Vatican is very revealing. It is revealing of the false mercy of this Evil Shepherd elected by irresponsible Cardinals in 2013. It is revealing of the spirit of spite that reigns in this totalitarian pontificate. It is revealing of the disgusting presence of Satan in the middle of the Church.

Benedict XVI had brought liturgical peace to the Church. An end to the liturgical wars. The current pope has chosen to reignite them. There is no logical reason for that. Just an underlying desire for division and violence.

Despite it all, this shall pass. This grotesque spectacle of a pontificate will come to an end. The Traditional Rite has not seen its last chapter, certainly not under this charade of a ruler, a caricature of a comical Latin American caudillo! No, no, if Paul VI in all his power and the great power of the Council in the 1970s was not able to crush us, this clique of geriatric marauders will certainly not succeed. Just hang on. Time is on our side. 

Tick-tock.

***


 Congregation for Divine Worship and the Discipline of the Sacraments

RESPONSA AD DUBIA

on certain provisions of the

Apostolic Letter

TRADITIONIS CUSTODES

issued "Motu Proprio" by the Supreme Pontiff

FRANCIS

TO THE PRESIDENTS

OF THE CONFERENCES OF BISHOPS

Your Eminence / Your Excellency,

Following the publication by Pope Francis of the Apostolic Letter "Motu Proprio data" Traditionis custodes on the use of the liturgical books from prior to the reform of the Second Vatican Council, the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Apostolic See for material within its competence (cf. Traditionis custodes, n. 7), received several requests for clarification on its correct application. Some questions have been raised from several quarters and with greater frequency. Therefore, after having carefully considered them, having informed the Holy Father and having received his assent, the responses to the most recurrent questions are published herewith.

The text of the Motu Proprio and the accompanying Letter to the Bishops of the whole world clearly express the reasons for the decisions taken by Pope Francis. The first aim is to continue "in the constant search for ecclesial communion" (Traditionis custodes, Preamble) which is expressed by recognising in the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the lex orandi of the Roman Rite (cf. Traditionis custodes, n. 1). This is the direction in which we wish to move, and this is the meaning of the responses we publish here. Every prescribed norm has always the sole purpose of preserving the gift of ecclesial communion by walking together, with conviction of mind and heart, in the direction indicated by the Holy Father.

It is sad to see how the deepest bond of unity, the sharing in the one Bread broken which is His Body offered so that all may be one (cf. Jhn 17:21), becomes a cause for division. It is the duty of the Bishops, cum Petro et sub Petro, to safeguard communion, which, as the Apostle Paul reminds us (cf. 1 Cor 11:17-34), is a necessary condition for being able to participate at the Eucharistic table.

One fact is undeniable: The Council Fathers perceived the urgent need for a reform so that the truth of the faith as celebrated might appear ever more in all its beauty, and the People of God might grow in full, active, conscious participation in the liturgical celebration (cf. Sacrosanctum Concilium n. 14), which is the present moment in the history of salvation, the memorial of the Lord's Passover, our one and only hope.

As pastors we must not lend ourselves to sterile polemics, capable only of creating division, in which the ritual itself is often exploited by ideological viewpoints. Rather, we are all called to rediscover the value of the liturgical reform by preserving the truth and beauty of the Rite that it has given us. For this to happen, we are aware that a renewed and continuous liturgical formation is necessary both for Priests and for the lay faithful.

At the solemn closing of the second session of the Council (4 December 1963), St Paul VI said (n. 11):

"The difficult, complex debates have had rich results. They have brought one topic to a conclusion, the sacred liturgy. Treated before all others, in a sense it has priority over all others for its intrinsic dignity and importance to the life of the Church and today we will solemnly promulgate the document on the liturgy. Our spirit, therefore, exults with true joy, for in the way things have gone we note respect for a right scale of values and duties. God must hold first place; prayer to him is our first duty. The liturgy is the first source of the divine communion in which God shares his own life with us. It is also the first school of the spiritual life. The liturgy is the first gift we must make to the Christian people united to us by faith and the fervour of their prayers. It is also a primary invitation to the human race, so that all may lift their now mute voices in blessed and genuine prayer and thus may experience that indescribable, regenerative power to be found when they join us in proclaiming the praises of God and the hopes of the human heart through Christ and the Holy Spirit".

When Pope Francis (Address to the participants in the 68th National Liturgical Week, Rome, 24 August 2017) reminds us that "after this magisterium, after this long journey, We can affirm with certainty and with magisterial authority that the liturgical reform is irreversible" he wants to point us to the only direction in which we are joyfully called to turn our commitment as pastors.

Let us entrust our service "to maintain the unity of the Spirit in the bond of peace" (Eph 4,3), to Mary, Mother of the Church.

From the offices of the Congregation for Divine Worship and the Discipline of the Sacraments, 4 December 2021, on the 58thanniversary of the promulgation of the Constitution on the Scared Liturgy Sacrosanctum Concilium.

✠ Arthur Roche

Prefect

The Supreme Pontiff Francis, in the course of an Audience granted to the Prefect of this Congregation on 18 November 2021, was informed of and gave his consent to the publication of these RESPONSA AD DUBIA with attached EXPLANATORY NOTES.

Traditionis custodes

Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:

[…]

§ 2. statuat unum vel plures locos ubi fideles, qui his coetibus adhaerent, convenire possint ad Eucharistiam celebrandam (nec autem in ecclesiis paroecialibus nec novas paroecias personales erigens);

To the proposed question:

When it is not possible to find a church, oratory or chapel which is available to accommodate the faithful who celebrate using the Missale Romanum (Editio typica 1962), can the diocesan Bishop ask the Congregation for Divine Worship and the Discipline of the Sacraments for a dispensation from the provision of the Motu Proprio Traditionis custodes (Art. 3 § 2), and thus allow such a celebration in the parish church?

The answer is:

Affirmative.

Explanatory note.

The Motu Proprio Traditionis custodes in art. 3 § 2 requests that the Bishop, in dioceses where up to now there has been the presence of one or more groups celebrating according to the Missal prior to the reform of 1970, "designate one or more locations where the faithful adherents of these groups may gather for the Eucharistic celebration (not however in the parochial churches and without the erection of new personal parishes)". The exclusion of the parish church is intended to affirm that the celebration of the Eucharist according to the previous rite, being a concession limited to these groups, is not part of the ordinary life of the parish community.

This Congregation, exercising the authority of the Holy See in matters within its competence (cf. Traditionis custodes, n. 7), can grant, at the request of the diocesan Bishop, that the parish church be used to celebrate according to the Missale Romanum of 1962 only if it is established that it is impossible to use another church, oratory or chapel. The assessment of this impossibility must be made with the utmost care.

Moreover, such a celebration should not be included in the parish Mass schedule, since it is attended only by the faithful who are members of the said group. Finally, it should not be held at the same time as the pastoral activities of the parish community. It is to be understood that when another venue becomes available, this permission will be withdrawn.

There is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration: they are only meant to remind them that this is a concession to provide for their good (in view of the common use of the one lex orandi of the Roman Rite) and not an opportunity to promote the previous rite.

Traditionis custodes

Art. 1. Libri liturgici a sanctis Pontificibus Paulo VI et Ioanne Paulo II promulgati, iuxta decreta Concilii Vaticani II, unica expressio "legis orandi" Ritus Romani sunt.

Art. 8. Normae, dispositiones, concessiones et consuetudines antecedentes, quae conformes non sint cum harum Litterarum Apostolicarum Motu Proprio datarum praescriptis, abrogantur.

To the proposed question:

Is it possible, according to the provisions of the Motu Proprio Traditionis Custodes, to celebrate the sacraments with the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council?

The answer is:

Negative.

The diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica 1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. He may grant this permission only to those canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes, celebrate using the Missale Romanum of 1962.

Explanatory note.

The Motu Proprio Traditionis custodes intends to re-establish in the whole Church of the Roman Rite a single and identical prayer expressing its unity, according to the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council and in line with the tradition of the Church.

The diocesan Bishop, as the moderator, promoter and guardian of all liturgical life, must work to ensure that his diocese returns to a unitary form of celebration (cf. Pope Francis, Letter to the Bishops of the whole world that accompanies the Apostolic Letter Motu Proprio data Traditionis custodes).

This Congregation, exercising the authority of the Holy See in matters within its competence (cf. Traditionis custodes, n. 7), affirms that, in order to make progress in the direction indicated by the Motu Proprio, it should not grant permission to use the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform, these are liturgical books which, like all previous norms, instructions, concessions and customs, have been abrogated (cf. Traditionis Custodes, n. 8).

After discernment the diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. This permission is to be granted only to canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes, celebrate with the Missale Romanum of 1962. It should be remembered that the formula for the Sacrament of Confirmation was changed for the entire Latin Church by Saint Paul VI with the Apostolic Constitution Divinæ consortium naturæ (15 August 1971).

This provision is intended to underline the need to clearly affirm the direction indicated by the Motu Proprio which sees in the liturgical books promulgated by the Saints Pope Paul VI and Pope John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the lex orandi of the Roman Rite (cf. Traditionis custodes, n. 1).

In implementing these provisions, care should be taken to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form given to us by the reform of the Second Vatican Council. This should take place through an appropriate formation that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life.

Traditionis custodes

Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:

§ 1. certior fiat coetus illos auctoritatem ac legitimam naturam instaurationis liturgicae, normarum Concilii Vaticani II Magisteriique Summorum Pontificum non excludere;

To the proposed question:

If a Priest who has been granted the use of the Missale Romanum of 1962 does not recognise the validity and legitimacy of concelebration – refusing to concelebrate, in particular, at the Chrism Mass – can he continue to benefit from this concession?

The answer is:

Negative.

However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should take care to establish a fraternal dialogue with the Priest, to ascertain that this attitude does not exclude the validity and legitimacy of the liturgical reform, the teaching of the Second Vatican Council and the Magisterium of the Supreme Pontiffs, and to accompany him towards an understanding of the value of concelebration, particularly at the Chrism Mass.

Explanatory note.

Art. 3 § 1 of the Motu Proprio Traditionis custodes requires the diocesan Bishop to ascertain that the groups requesting to celebrate with the Missale Romanum of 1962 "do not deny the validity and the legitimacy of the liturgical reform, dictated by Vatican Council II and the Magisterium of the Supreme Pontiffs".

St Paul forcefully reminds the community of Corinth to live in unity as a necessary condition to be able to participate at the Eucharistic table (cf. 1 Cor 11,17-34).

In the Letter sent to the Bishops of the whole world to accompany the text of the Motu Proprio Traditionis custodes, the Holy Father says: "Because 'liturgical celebrations are not private actions, but celebrations of the Church, which is the sacrament of unity' (cf. Sacrosanctum Concilium, n. 26), they must be carried out in communion with the Church. Vatican Council II, while it reaffirmed the external bonds of incorporation in the Church — the profession of faith, the sacraments, of communion — affirmed with St. Augustine that to remain in the Church not only 'with the body' but also 'with the heart' is a condition for salvation (cf. Lumen Gentium, n. 14)".

The explicit refusal not to take part in concelebration, particularly at the Chrism Mass, seems to express a lack of acceptance of the liturgical reform and a lack of ecclesial communion with the Bishop, both of which are necessary requirements in order to benefit from the concession to celebrate with the Missale Romanum of 1962.

However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should offer the Priest the necessary time for a sincere discussion on the deeper motivations that lead him not to recognise the value of concelebration, in particular in the Mass presided over by the Bishop. He should invite him to express, in the eloquent gesture of concelebration, that ecclesial communion which is a necessary condition for being able to participate at the table of the Eucharistic sacrifice.

Traditionis custodes

Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:

[…]

§ 3. constituat, in loco statuto, dies quibus celebrationes eucharisticae secundum Missale Romanum a sancto Ioanne XXIII anno 1962 promulgatum permittuntur. His in celebrationibus, lectiones proclamentur lingua vernacula, adhibitis Sacrae Scripturae translationibus ad usum liturgicum ab unaquaque Conferentia Episcoporum approbatis;

To the proposed question:

In Eucharistic celebrations using the Missale Romanum of 1962, is it possible to use the full text of the Bible for the readings, choosing the pericopes indicated in the Missal??

The answer is:

Affirmative.

Explanatory note.

Art. 3 § 3 of the Motu Proprio Traditionis custodes states that the readings are to be proclaimed in the vernacular language, using translations of Sacred Scripture for liturgical use, approved by the respective Episcopal Conferences.

Since the texts of the readings are contained in the Missal itself, and therefore there is no separate Lectionary, and in order to observe the provisions of the Motu Proprio, one must necessarily resort to the translation of the Bible approved by the individual Bishops' Conferences for liturgical use, choosing the pericopes indicated in the Missale Romanum of 1962.

No vernacular lectionaries may be published that reproduce the cycle of readings of the previous rite.

It should be remembered that the present Lectionary is one of the most precious fruits of the liturgical reform of the Second Vatican Council. The publication of the Lectionary, in addition to overcoming the "plenary" form of the Missale Romanum of 1962 and returning to the ancient tradition of individual books corresponding to individual ministries, fulfils the wish of Sacrosanctum Concilium, n. 51: "The treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years".

Traditionis custodes

Art. 4. Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrare volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, qui, ante concessionem, a Sede Apostolica licentiam rogabit.

To the proposed question:

Does the diocesan Bishop have to be authorised by the Apostolic See to allow priests ordained after the publication of the Motu Proprio Traditionis custodes to celebrate with the Missale Romanum of 1962 (cf. Traditionis custodies, n. 4)?

The answer is:

Affirmative.

Explanatory note.

Article 4 of the Latin text (which is the official text to be referenced) reads as follows: «Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrare volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, qui, ante concessionem, a Sede Apostolica licentiam rogabit».

This is not merely a consultative opinion, but a necessary authorisation given to the diocesan Bishop by the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Holy See over matters within its competence. (cf. Traditionis custodes, n. 7).

Only after receiving this permission will the diocesan Bishop be able to authorise Priests ordained after the publication of the Motu Proprio (16 July 2021) to celebrate with the Missale Romanum of 1962.

This rule is intended to assist the diocesan Bishop in evaluating such a request: his discernment will be duly taken into account by the Congregation for Divine Worship and the Discipline of the Sacraments.

The Motu Proprio clearly expresses the desire that what is contained in the liturgical books promulgated by Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council, be recognised as the unique expression of the lex orandi of the Roman Rite: it is therefore absolutely essential that Priests ordained after the publication of the Motu Proprio share this desire of the Holy Father.

All seminary formators, seeking to walk with solicitude in the direction indicated by Pope Francis, are encouraged to accompany future Deacons and Priests to an understanding and experience of the richness of the liturgical reform called for by the Second Vatican Council. This reform has enhanced every element of the Roman Rite and has fostered - as hoped for by the Council Fathers - the full, conscious and active participation of the entire People of God in the liturgy (cf. Sacrosanctum Concilium no. 14), the primary source of authentic Christian spirituality.

Traditionis custodes

Art. 5. Presbyteri, qui iam secundum Missale Romanum anno 1962 editum celebrant, ab Episcopo dioecesano licentiam rogabunt ad hanc facultatem servandam.

To the proposed question:

Can the faculty to celebrate using the Missale Romanum of 1962 be granted ad tempus?

The answer is:

Affirmative.

Explanatory note.

The possibility of granting the use of the Missale Romanum of 1962 for a defined period of time - the duration of which the diocesan Bishop will consider appropriate - is not only possible but also recommended: the end of the defined period offers the possibility of ascertaining that everything is in harmony with the direction established by the Motu Proprio. The outcome of this assessment can provide grounds for prolonging or suspending the permission.

To the proposed question:

Does the faculty granted by the diocesan Bishop to celebrate using the Missale Romanum of 1962 only apply to the territory of his own diocese?

The answer is:

Affirmative.

To the proposed question:

If the authorised Priest is absent or unable to attend, must the person replacing him also have formal authorisation?

The answer is:

Affirmative.

To the proposed question:

Do Deacons and instituted ministers participating in celebrations using the Missale Romanum of 1962 have to be authorised by the diocesan Bishop?

The answer is:

Affermative.

To the proposed question:

Can a Priest who is authorised to celebrate with the Missale Romanum of 1962 and who, because of his office (Parish Priest, chaplain, etc.), also celebrates on weekdays with the Missale Romanum of the reform of the Second Vatican Council, binate using the Missale Romanum of 1962?

The answer is:

Negative.

Explanatory note.

The Parish Priest or chaplain who - in the fulfilment of his office - celebrates on weekdays with the current Missale Romanum, which is the unique expression of the lex orandi of the Roman Rite, cannot binate by celebrating with the Missale Romanumof 1962, either with a group or privately.

It is not possible to grant bination on the grounds that there is no "just cause" or "pastoral necessity" as required by canon 905 §2: the right of the faithful to the celebration of the Eucharist is in no way denied, since they are offered the possibility of participating in the Eucharist in its current ritual form.

To the proposed question:

Can a Priest who is authorised to celebrate using the Missale Romanum of 1962 celebrate on the same day with the same Missal for another group of faithful who have received authorisation?

The answer is:

Negative.

Explanatory note.

It is not possible to grant bination on the grounds that there is no "just cause" or "pastoral necessity" as required by canon 905 §2: the right of the faithful to the celebration of the Eucharist is in no way denied, since they are offered the possibility of participating in the Eucharist in its current ritual form.