Source: https://wdtprs.com/summorum-pontificum-latin-and-wdtprs-translation/
Timestamp: 2020-01-25 11:21:49+00:00
Document Index: 87279315

Matched Legal Cases: ['art. 2', 'art. 2', 'art. 2', 'art. 2', '§ 1', '§ 1', '§ 1', '§ 1', '§ 2', '§ 2', '§ 2', '§ 2', '§ 3', '§ 3', '§ 3', '§ 3', '§ 4', '§ 4', '§ 4', '§ 4', '§ 5', '§ 5', '§ 5', '§ 5', 'art. 5', '§ 1', 'art. 5', '§ 1', 'art. 5', '§ 1', 'art. 5', '§ 1', '§ 1', '§ 1', '§ 1', '§ 1', '§ 2', '§ 2', '§ 2', '§ 2', '§ 3', '§ 3', '§ 2', '§ 3', '§ 3', '§ 1']

Summorum Pontificum: Latin and WDTPRS translation | Fr. Z's Blog
UPDATE: The translations in different languages are now available on the Holy See’s website. HERE
Also, down below, the table was somehow “broken”. Don’t know how to fix it. Sorry.
The text of the Motu Proprio Summorum Pontificum now appears in the official instrument of the Holy See for the promulgation of documents, Acta Apostolicae Sedis. The text of Summorum Pontificum appears in the fascicle of the Acta bearing the date 7 September 2007, pp. 777-781. Also in the Acta is the accompanying letter that the Pope wrote to bishops of the Catholic Church of the Latin Rite.
There were some text changes made between the time of the original release and the text in the Acta. I had updated the text of the Motu Proprio I post below in the table, as well as my own version. I have, for now, left the CEI version alone.
Our experience with documents in the last… well… long time, has taught us to trust what the Holy See releases, but… verify verify verify.
I will work on this over time, adding my own translation bit by bit. I might adjust it, make changes. It will be a work in progress. I may indicate problem points by highlighting them in red. I indicate in the Latin text which words were changed in the Acta version. The changes are in dark blue.
ITALIAN LATIN HOLY SEE WDTPRS OBSERVATIONS
I Sommi Pontefici fino ai nostri giorni ebbero costantemente cura che la Chiesa di Cristo offrisse alla Divina Maestà un culto degno, “a lode e gloria del Suo nome” ed “ad utilità di tutta la sua Santa Chiesa”. De usu extraordinario antiquae formae Ritus Romani
Summorum Pontificum cura ad hoc tempus usque semper fuit, ut Christi Ecclesia Divinae Maiestati cultum dignum offerret, «ad laudem et gloriam nominis Sui» et «ad utilitatem totius Ecclesiae Suae sanctae». On the extraordinary use of the old form of the Roman RiteTo the present time it has ever been the concern of the Supreme Pontiffs that Christ’s Church offer worthy worship to the Divine Majesty, “for the praise and glory of His Name” and “for the good of all His Holy Church.”
Da tempo immemorabile, come anche per l’avvenire, è necessario mantenere il principio secondo il quale “ogni Chiesa particolare deve concordare con la Chiesa universale, non solo quanto alla dottrina della fede e ai segni sacramentali, ma anche quanto agli usi universalmente accettati dalla ininterrotta tradizione apostolica, che devono essere osservati non solo per evitare errori, ma anche per trasmettere l’integrità della fede, perchè la legge della preghiera della Chiesa corrisponde alla sua legge di fede”. Ab immemorabili tempore sicut etiam in futurum, principium servandum est «iuxta quod unaquaeque Ecclesia particularis concordare debet cum universali Ecclesia non solum quoad fidei doctrinam et signa sacramentalia, sed etiam quoad usus universaliter acceptos ab apostolica et continua traditione, qui servandi sunt non solum ut errores vitentur, verum etiam ad fidei integritatem tradendam, quia Ecclesiae lex orandi eius legi credendi respondet». From time immemorial, just as in the future, the principle is to be preserved “according to which each particular Church must be in harmony with the universal Church not only insofar as doctrine and sacramental signs are concerned, but also with respect to the usages univerally received from continuous apostolic tradition, which are to be maintained not only so that errors may be avoided, but also in order that the totality of the Faith be handed down, since the Church’s rule of praying (lex orandi) corresponds to her rule of believing (lex credendii).
Tra i Pontefici che ebbero tale doverosa cura eccelle il nome di san Gregorio Magno, il quale si adoperò perchè ai nuovi popoli dell’Europa si trasmettesse sia la fede cattolica che i tesori del culto e della cultura accumulati dai Romani nei secoli precedenti. Egli comandò che fosse definita e conservata la forma della sacra Liturgia, riguardante sia il Sacrificio della Messa sia l’Ufficio Divino, nel modo in cui si celebrava nell’Urbe. Promosse con massima cura la diffusione dei monaci e delle monache, che operando sotto la regola di san Benedetto, dovunque unitamente all’annuncio del Vangelo illustrarono con la loro vita la salutare massima della Regola: “Nulla venga preposto all’opera di Dio” (cap. 43). In tal modo la sacra Liturgia celebrata secondo l’uso romano arricchì non solo la fede e la pietà, ma anche la cultura di molte popolazioni. Consta infatti che la liturgia latina della Chiesa nelle varie sue forme, in ogni secolo dell’età cristiana, ha spronato nella vita spirituale numerosi Santi e ha rafforzato tanti popoli nella virtù di religione e ha fecondato la loro pietà. Inter Pontifices qui talem debitam curam adhibuerunt, nomen excellit sancti Gregorii Magni, qui tam fidem catholicam quam thesauros cultus ac culturae a Romanis in saeculis praecedentibus cumulatos novis Europae populis transmittendos curavit. Sacrae Liturgiae tam Missae Sacrificii quam Officii Divini formam, uti in Urbe celebrabatur, definiri conservarique iussit. Monachos quoque et moniales maxime fovit, qui sub Regula sancti Benedicti militantes, ubique simul cum Evangelii annuntiatione illam quoque saluberrimam Regulae sententiam vita sua illustrarunt, «ut operi Dei nihil praeponatur» (cap. 43). Tali modo sacra liturgia secundum morem Romanum non solum fidem et pietatem sed et culturam multarum gentium fecundavit. Constat utique liturgiam latinam variis suis formis Ecclesiae in omnibus aetatis christianae saeculis permultos Sanctos in vita spirituali stimulasse atque tot populos in religionis virtute roborasse ac eorundem pietatem fecundasse. Among the Pontiffs who exercised such necessary care, there stands out the name of Saint Gregory the Great, who took pains that both the Catholic faith as well as the treasures of worship and culture amassed by the Romans in the preceding centuries were conveyed to the new European peoples. He commanded that the form of the Sacred Liturgy both of the Sacrifice of the Mass and of the Divine Office, as celebrated in Rome, be defined and preserved. He greatly fostered monks and nuns soldiering on under the Rule of Saint Benedict who together with proclamation of the Gospel illustrated with their lives everywhere that most salutary tenet of the Rule, “let nothing be given precedence over God’s work” (ch. 43). In such a way the sacred liturgy according to the Roman usage made not only the faith and piety of many peoples fruitful but also their culture. It is surely clear that in every century of the Christian age the Church’s Latin liturgy in its various forms spurred very many Saints on in the spiritual life and strengthened numerous peoples in the virtue of religion and made their piety fruitful .
Molti altri Romani Pontefici, nel corso dei secoli, mostrarono particolare sollecitudine a che la sacra Liturgia espletasse in modo più efficace questo compito: tra essi spicca s. Pio V, il quale sorretto da grande zelo pastorale, a seguito dell’esortazione del Concilio di Trento, rinnovò tutto il culto della Chiesa, curò l’edizione dei libri liturgici, emendati e “rinnovati secondo la norma dei Padri” e li diede in uso alla Chiesa latina. Tra i libri liturgici del Rito romano risalta il Messale Romano, che si sviluppò nella città di Roma, e col passare dei secoli a poco a poco prese forme che hanno grande somiglianza con quella vigente nei tempi più recenti. Ut autem Sacra Liturgia hoc munus efficacius expleret, plures alii Romani Pontifices decursu saeculorum peculiarem sollicitudinem impenderunt, inter quos eminet Sanctus Pius V, qui magno cum studio pastorali, Concilio Tridentino exhortante, totum Ecclesiae cultum innovavit, librorum liturgicorum emendatorum et «ad normam Patrum instauratorum» editionem curavit eosque Ecclesiae latinae usui dedit. Inter Ritus romani libros liturgicos patet eminere Missale Romanum, quod in romana urbe succrevit, atque succedentibus saeculis gradatim formas assumpsit, quae cum illa in generationibus recentioribus vigente magnam habent similitudinem. Indeed, in order that the Sacred Liturgy would fulfill this function more effectively, many more Roman Pontiffs in the course of the centuries expended considerable care, among whom there stands out Saint Pius V, who with great pastoral zeal, at the urging of the Council of Trent, renewed the whole worship of the Church, saw to an edition of liturgical books that were emended and “restored according to the norms of the Fathers” and then issued them for the use of the Latin Church. Among the liturgical books of the Roman Rite it is clear that there stands out the Roman Missal, which grew up in the the city of Rome and through the succeeding centuries gradually took on the forms which have great similarity to the one in force in more recent generations.
“Fu questo il medesimo obbiettivo che seguirono i Romani Pontefici nel corso dei secoli seguenti assicurando l’aggiornamento o definendo i riti e i libri liturgici, e poi, all’inizio di questo secolo, intraprendendo una riforma generale”. Così agirono i nostri Predecessori Clemente VIII, Urbano VIII, san Pio X, Benedetto XV, Pio XII e il B. Giovanni XXIII. «Quod idem omnino propositum tempore progrediente Pontifices Romani sunt persecuti, cum novas ad aetates accommodaverunt aut ritus librosque liturgicos determinaverunt, ac deinde cum ineunte hoc nostro saeculo ampliorem iam complexi sunt redintegrationem». Sic vero egerunt Decessores nostri Clemens VIII, Urbanus VIII, sanctus Pius X, Benedictus XV, Pius XII et beatus Ioannes XXIII. “The Supreme Pontiffs followed precisely the same design as ages passed, when they adapted or prescribed rites and liturgical books for new times, and then as this our century was beginning, they undertook a wider renewal.” In fact, our Predecessors Clement VIII, Urban VIII, Saint Pius X, Benedict XV, Pius XII and Blessed John XXII acted in this same way.
Nei tempi più recenti, il Concilio Vaticano II espresse il desiderio che la dovuta rispettosa riverenza nei confronti del culto divino venisse ancora rinnovata e fosse adattata alle necessità della nostra età. Mosso da questo desiderio, il nostro Predecessore, il Sommo Pontefice Paolo VI, nel 1970 per la Chiesa latina approvò i libri liturgici riformati e in parte rinnovati. Essi, tradotti nelle varie lingue del mondo, di buon grado furono accolti da Vescovi, sacerdoti e fedeli. Giovanni Paolo II rivide la terza edizione tipica del Messale Romano. Così i Romani Pontefici hanno operato “perchè questa sorta di edificio liturgico […] apparisse nuovamente splendido per dignità e armonia”. Recentioribus autem temporibus, Concilium Vaticanum II desiderium expressit, ut debita observantia et reverentia erga cultum divinum denuo instauraretur ac necessitatibus nostrae aetatis aptaretur. Quo desiderio motus, Decessor noster Summus Pontifex Paulus VI libros liturgicos instauratos et partim innovatos anno 1970 Ecclesiae latinae approbavit; qui ubique terrarum permultas in linguas vulgares conversi, ab Episcopis atque a sacerdotibus et fidelibus libenter recepti sunt. Ioannes Paulus II, tertiam editionem typicam Missalis Romani recognovit. Sic Romani Pontifices operati sunt ut «hoc quasi aedificium liturgicum […] rursus, dignitate splendidum et concinnitate» appareret. In more recent times, however, the Second Vatican Council expressed a desire that with the respect and reverence due to it, the divine worship be renewed and be adapted for the needs of our age. Moved by this desire, in 1970 our Predecessor the Supreme Pontiff Paul VI approved for the Latin Church restored and, in part, altered liturgical books which, translated everywhere in the world into numerous commonly used languages, were willingly received by Bishops, priests and lay faithful. John Paul II, oversaw the third typical edition of the Missale Romanum. The Roman Pontiffs have taken pains in this way so that “this, as it were, liturgical edifice […] might show itself to be splendid in dignity and harmony once again.”
Ma in talune regioni non pochi fedeli aderirono e continuano ad aderire con tanto amore ed affetto alle antecedenti forme liturgiche, le quali avevano imbevuto così profondamente la loro cultura e il loro spirito, che il Sommo Pontefice Giovanni Paolo II, mosso dalla cura pastorale nei confronti di questi fedeli, nell’anno 1984 con lo speciale indulto “Quattuor abhinc annos”, emesso dalla Congregazione per il Culto Divino, concesse la facoltà di usare il Messale Romano edito dal B. Giovanni XXIII nell’anno 1962; nell’anno 1988 poi Giovanni Paolo II di nuovo con la Lettera Apostolica “Ecclesia Dei”, data in forma di Motu proprio, esortò i Vescovi ad usare largamente e generosamente tale facoltà in favore di tutti i fedeli che lo richiedessero. Aliquibus autem in regionibus haud pauci fideles antecedentibus formis liturgicis, quae eorum culturam et spiritum tam profunde imbuerant, tanto amore et affectu adhaeserunt et adhaerere pergunt, ut Summus Pontifex Ioannes Paulus II, horum fidelium pastorali cura motus, anno 1984 speciali Indulto “Quattuor abhinc annos”, a Congregatione pro Cultu Divino exarato, facultatem concessit utendi Missali Romano a Ioanne XXIII anno 1962 edito; anno autem 1988 Ioannes Paulus II iterum, litteris Apostolicis “Ecclesia Dei” Motu proprio datis, Episcopos exhortatus est ut talem facultatem late et generose in favorem omnium fidelium id petentium adhiberent. But in some regions not a small number of the faithful had become attached to the previous liturgical forms, which had so profoundly imbued their cultural and spirit, and continued to cleave to them, that the Supreme Pontiff John Paul II, moved with the pastoral care of these faithful laypeople, in 1984 granted by the special Indult “Quattuor abhinc annos“ the faculty drawn up by the Congregation for Divine Worship to use the Missale Romanum published in 1962 by John XXIII; and in 1988 again John Paul II, by the motu proprio Apostolic Letter “Ecclesia Dei” exhorted Bishops that they use such a faculty amply and generously in favor of all the faithful requesting it.
A seguito delle insistenti preghiere di questi fedeli, a lungo soppesate già dal Nostro Predecessore Giovanni Paolo II, e dopo aver ascoltato Noi stessi i Padri Cardinali nel Concistoro tenuto il 22 marzo 2006, avendo riflettuto approfonditamente su ogni aspetto della questione, dopo aver invocato lo Spirito Santo e contando sull’aiuto di Dio, con la presente Lettera Apostolica stabiliamo quanto segue: Instantibus precibus horum fidelium iam a Praedecessore Nostro Ioanne Paulo II diu perpensis, auditis etiam a Nobis Patribus Cardinalibus in Concistorio die XXIII mensis martii anni 2006 habito, omnibus mature perpensis, invocato Spiritu Sancto et Dei freti auxilio, praesentibus Litteris Apostolicis DECERNIMUS quae sequuntur: Our predecessor John Paul II having already considered the insistent petitions of these faithful, having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters We establish the following: As the earnest entreaties of these faithful had already been weighed for a long time by our Predecessor John Paul II, once the Father Cardinalis were heard by Us in the Consistory held on 23 March 2006, after everything had been in due time thought through, once the Holy Spirit and the help of God’s support was invoked, we DECREE what follows:
Art. 1. Il Messale Romano promulgato da Paolo VI è la espressione ordinaria della “lex orandi” (“legge della preghiera”) della Chiesa cattolica di rito latino. Tuttavia il Messale Romano promulgato da S. Pio V e nuovamente edito dal B. Giovanni XXIII deve venir considerato come espressione straordinaria della stessa “lex orandi” e deve essere tenuto nel debito onore per il suo uso venerabile e antico. Queste due espressioni della “lex orandi” della Chiesa non porteranno in alcun modo a una divisione nella “lex credendi” (“legge della fede”) della Chiesa; sono infatti due usi dell’unico rito romano. Art. 1. Missale Romanum a Paulo VI promulgatum ordinaria expressio “Legis orandi” Ecclesiae catholicae ritus latini est. Missale autem Romanum a S. Pio V promulgatum et a B. Ioanne XXIII denuo editum habeatur uti extraordinaria expressio eiusdem “Legis orandi” Ecclesiae et ob venerabilem et antiquum eius usum debito gaudeat honore. Hae duae expressiones “legis orandi” Ecclesiae, minime vero inducent in divisionem “legis credendi” Ecclesiae; sunt enim duo usus unici ritus romani. Art. 1 The Roman Missal promulgated by Paul VI is the ordinary expression of the Lex orandi (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same Lex orandi, and must be given due honour for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no any way lead to a division in the Church’s Lex credendi (Law of belief). They are, in fact two usages of the one Roman rite. Art. 1. The Missale Romanum promulgated by Paul VI is the the ordinary expression of the “Law of praying…lex orandi” of the Catholic Church of the Latin Rite. On the other hand, the Missale Romanum promulgated by Saint Pius V and issued again by Bl. John XXIII is to be held as the extraordinary expression of the same “Law of praying… Lex orandi” of the Church and, on account of its venerable and ancient use, it must enjoy due honor. These two expressions of the “Law of praying… Lex orandi” of the Church, in fact will in no way lead to a division of the “Law of believing… lex credendi“. They are, indeed, two uses of the one Roman Rite.
Perciò è lecito celebrare il Sacrificio della Messa secondo l’edizione tipica del Messale Romano promulgato dal B. Giovanni XXIII nel 1962 e mai abrogato, come forma straordinaria della Liturgia della Chiesa. Le condizioni per l’uso di questo Messale stabilite dai documenti anteriori “Quattuor abhinc annos” e “Ecclesia Dei”, vengono sostituite come segue: Proinde Missae Sacrificium, iuxta editionem typicam Missalis Romani a B. Ioanne XXIII anno 1962 promulgatam et numquam abrogatam, uti formam extraordinariam Liturgiae Ecclesiae, celebrare licet. Condiciones [previously conditiones] vero a documentis antecedentibus “Quattuor abhinc annos” et “Ecclesia Dei” pro usu huius Missalis statutae, substituuntur ut sequitur: It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents Quattuor abhinc annis and Ecclesia Dei, are substituted as follows: Accordingly, it is licit to celebrate the Sacrifice of the Mass according to the typical edition of the Missale Romanum promulgated in 1962 by Bl. John XXIII, and never abrogated, as the extraordinary form of the Church’s Liturgy. In fact, the conditions established by the previous documents “Quattor abhinc annos” and “Ecclesia Dei” for the use of this Missal are replaced as follows:
Art. 2. Nelle Messe celebrate senza il popolo, ogni sacerdote cattolico di rito latino, sia secolare sia religioso, può usare o il Messale Romano edito dal beato Papa Giovanni XXIII nel 1962, oppure il Messale Romano promulgato dal Papa Paolo VI nel 1970, e ciò in qualsiasi giorno, eccettuato il Triduo Sacro. Per tale celebrazione secondo l’uno o l’altro Messale il sacerdote non ha bisogno di alcun permesso, nÃ© della Sede Apostolica, nÃ© del suo Ordinario. Art. 2. In Missis sine populo celebratis, quilibet sacerdos catholicus ritus latini, sive saecularis sive religiosus, uti potest aut Missali Romano a beato Papa Ioanne XXIII anno 1962 edito, aut Missali Romano a Summo Pontifice Paulo VI anno 1970 promulgato, et quidem qualibet die, excepto Triduo Sacro. Ad talem celebrationem secundum unum alterumve Missale, sacerdos nulla eget licentia, nec Sedis Apostolicae nec Ordinarii sui. Art. 2 In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary. Art. 2. In Masses celebrated without the people, any priest whosoever of the Latin Rite, whether secular of religious, can use either the Missale Romanum issued in 1962 by Bl. John XXIII, or the Missale Romanum promulgated in 1970 by the Supreme Pontiff Paul VI, and indeed on anyday whatsoever except during the Sacred Triduum. For such a celebration according to one or the other Missal, a priest does not need permission, neither from the Apostolic See nor from his Ordinary.
Art. 3. Le comunità degli Istituti di vita consacrata e delle Società di vita apostolica, di diritto sia pontificio sia diocesano, che nella celebrazione conventuale o “comunitaria” nei propri oratori desiderano celebrare la Santa Messa secondo l’edizione del Messale Romano promulgato nel 1962, possono farlo. Se una singola comunità o un intero Istituto o Società vuole compiere tali celebrazioni spesso o abitualmente o permanentemente, la cosa deve essere decisa dai Superiori maggiori a norma del diritto e secondo le leggi e gli statuti particolari. Art. 3. Si communitates Institutorum vitae consecratae atque Societatum vitae apostolicae iuris sive pontificii sive dioecesani quae in celebratione conventuali seu “communitatis” in oratoriis propriis celebrationem sanctae Missae iuxta editionem Missalis Romani anno 1962 promulgatam habere cupiunt, id eis licet. Si singula communitas aut totum Institutum vel Societas tales celebrationes saepe vel habitualiter [previously plerumque] vel permanenter perficere vult, res a Superioribus maioribus ad normam iuris et secundum leges et statuta particularia decernatur. Art. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or “community” celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues. Art. 3 If Communities of Institutes of Consecrated Life and of Societies of Apostolic Life of either pontifical or diocesan right which in conventual celebration or celebration of the “community” in their own oratories desire to have celebration of Holy Mass according to the edition of the Missale Romanum promulgated in 1962, this is licit for them. Si an individual community or the whole Institute or Society wants to put into effect such celebrations often or habitually or permanently, the matter is to be determined by the Major Superiors according to the norm of law and the particular laws and statutes.
Art. 4. Alle celebrazioni della Santa Messa di cui sopra all’art. 2, possono essere ammessi – osservate le norme del diritto – anche i fedeli che lo chiedessero di loro spontanea volontà. Art. 4. Ad celebrationes sanctae Missae de quibus supra in art. 2 admitti possunt, servatis de iure servandis, etiam christifideles qui sua sponte id petunt. Art. Celebrations of Mass as mentioned above in art. 2 may – observing all the norms of law – also be attended by faithful who, of their own free will, ask to be admitted. Art. 4. If they request it of their own accord, the Christian faithful can be admitted to celebrations of Holy Mass as mentioned above in art. 2, with due observance of the laws.
Art. 5. § 1. Nelle parrocchie, in cui esiste stabilmente un gruppo di fedeli aderenti alla precedente tradizione liturgica, il parroco accolga volentieri le loro richieste per la celebrazione della Santa Messa secondo il rito del Messale Romano edito nel 1962. Provveda a che il bene di questi fedeli si armonizzi con la cura pastorale ordinaria della parrocchia, sotto la guida del Vescovo a norma del can. 392, evitando la discordia e favorendo l’unità di tutta la Chiesa. Art. 5, § 1. In paroeciis, ubi coetus fidelium traditioni liturgicae antecedenti adhaerentium stabiliter [previously continenter] exsistit, parochus eorum petitiones ad celebrandam sanctam Missam iuxta ritum Missalis Romani anno 1962 editi, libenter suscipiat. Ipse videat ut harmonice concordetur bonum horum fidelium cum ordinaria paroeciae pastorali cura, sub Episcopi regimine ad normam canonis 392, discordiam vitando et totius Ecclesiae unitatem fovendo. Art. 5 § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church. Art. 5, § 1. In parishes, where there is stably present a group of the faithful attached to the previous liturgical tradition, let the pastor willingly receive their petitions that Mass be celebrated according to the Rite of the Missale Romanum issued in 1962. Let him see to it that the good of these faithful be harmoniously brought into accord with the ordinary pastoral care of the parish, under the governance of the Bishop according to canon 392, by avoiding discord and by fostering the unity of the whole Church.
§ 2. La celebrazione secondo il Messale del B. Giovanni XXIII può aver luogo nei giorni feriali; nelle domeniche e nelle festività si può anche avere una celebrazione di tal genere. § 2. Celebratio secundum Missale B. Ioannis XXIII locum habere potest diebus ferialibus; dominicis autem et festis una etiam celebratio huiusmodi fieri potest. § 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held. § 2. Celebration according to the Missal of Bl. John XXIII can take place on weekdays; on Sunday, however, and feasts there can be also one celebration of this kind.
§ 3. Per i fedeli e i sacerdoti che lo chiedono, il parroco permetta le celebrazioni in questa forma straordinaria anche in circostanze particolari, come matrimoni, esequie o celebrazioni occasionali, ad esempio pellegrinaggi. § 3. Fidelibus seu sacerdotibus id petentibus, parochus celebrationes, hac in forma extraordinaria, permittat etiam in adiunctis peculiaribus, uti sunt matrimonia, exsequiae aut celebrationes occasionales, verbi gratia peregrinationes. § 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages. § 3. Let the pastor permit to the faithful or priests requesting it, celebrations in this extraordinary form also in particular circumstances as are marriages, funerals, or celebratory occasions, for example, pilgrimages.
§ 4. I sacerdoti che usano il Messale del B. Giovanni XXIII devono essere idonei e non giuridicamente impediti. § 4. Sacerdotes Missali B. Ioannis XXIII utentes, idonei esse debent ac iure non impediti. § 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded. § 4. Priests using the Missal of Bl. John XXIII, ought to be capable and not impeded by law.
§ 5. Nelle chiese che non sono parrocchiali nÃ© conventuali, è compito del Rettore della chiesa concedere la licenza di cui sopra. § 5. In ecclesiis, quae non sunt nec paroeciales nec conventuales, Rectoris ecclesiae est concedere licentiam de qua supra. § 5. In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission. § 5. In churches that are not either parishes or conventual, it is the role of the Rector of the church to grant the permission mentioned above.
Art. 6. Nelle Messe celebrate con il popolo secondo il Messale del B. Giovanni XXIII, le letture possono essere proclamate anche nella lingua vernacola, usando le edizioni riconosciute dalla Sede Apostolica. Art. 6. In Missis iuxta Missale B. Ioannis XXIII celebratis cum populo, Lectiones proclamari possunt etiam lingua vernacula, utendo editionibus ab Apostolica Sede recognitis. Art. 6 In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See. Art. 6. In Masses celebrated with people according to the according to the Missal of B. John XXIII, the Readings can be proclaimed also in the vernacular language, using editions recognized by the Apostolic See.
Art. 7. Se un gruppo di fedeli laici fra quelli di cui all’art. 5 § 1 non abbia ottenuto soddisfazione alle sue richieste da parte del parroco, ne informi il Vescovo diocesano. Il Vescovo è vivamente pregato di esaudire il loro desiderio. Se egli non può provvedere per tale celebrazione, la cosa venga riferita alla Commissione Pontificia “Ecclesia Dei”. Art. 7. Ubi aliquis coetus fidelium laicorum, de quo in art. 5 § 1 petita a parocho non obtinuerit, de re certiorem faciat Episcopum dioecesanum. Episcopus enixe rogatur ut eorum optatum exaudiat. Si ille ad huiusmodi celebrationem providere non vult [previously non potest] res ad Pontificiam Commissionem “Ecclesia Dei” referatur. Art. 7 If a group of lay faithful, as mentioned in art. 5 § 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission “Ecclesia Dei”. Art. 7. Where some group of the lay faithful, mentioned in art. 5 § 1 will not have obtained the things sought from the pastor, let the Diocesan Bishop be informed about the matter. The Bishop is strenuously asked that he graciously grant their desire. If does not want to provide for a celebration of this kind, let the matter be referred to the Pontifical Commission “Ecclesia Dei“.
Art. 8. Il Vescovo, che desidera rispondere a tali richieste di fedeli laici, ma per varie cause è impedito di farlo, può riferire la questione alla Commissione “Ecclesia Dei”, perchè gli offra consiglio e aiuto. Art. 8. Episcopus, qui vult providere huiusmodi petitionibus christifidelium laicorum, sed ob varias causas impeditur, rem Pontificiae Commissioni “Ecclesia Dei” committere potest, quae ei consilium et auxilium dabit. Art. 8 A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission “Ecclesia Dei” to obtain counsel and assistance. Art. 8. A Bishop who wants to make provisions for this kind of request of the Christian lay faithful, but is impeded for various causes, can entrust the matter to the Pontifical Commission “Ecclesia Dei” which will give him counsel and help.
Art. 9 § 1. Il parroco, dopo aver considerato tutto attentamente, può anche concedere la licenza di usare il rituale più antico nell’amministrazione dei sacramenti del Battesimo, del Matrimonio, della Penitenza e dell’Unzione degli infermi, se questo consiglia il bene delle anime. Art. 9, § 1. Parochus item, omnibus bene perpensis, licentiam concedere potest utendi rituali antiquiore in administrandis sacramentis Baptismatis, Matrimonii, Poenitentiae et Unctionis Infirmorum, bono animarum id suadente. Art. 9 § 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it. Art. 9, § 1. Similarly, a pastor, everything having been well thought out, can grant permission for using the older Ritual in the administration of the sacraments of Baptism, Matrimony, Penance and Anointing of the Sick, as the good of souls suggests.
§ 2. Agli Ordinari viene concessa la facoltà di celebrare il sacramento della Confermazione usando il precedente antico Pontificale Romano, qualora questo consigli il bene delle anime. § 2. Ordinariis autem facultas conceditur celebrandi Confirmationis sacramentum utendo Pontificali Romano antiquo, bono animarum id suadente. § 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it. § 2. Moreover, as the good of souls suggests it, the faculty of celebrating the sacrament of Confirmation using the older Pontificale Romanum is granted to Ordinaries.
§ 3. Ai chierici costituiti “in sacris” è lecito usare il Breviario Romano promulgato dal B. Giovanni XXIII nel 1962. § 3. Fas est clericis in sacris constitutis uti etiam Breviario Romano a B. Ioanne XXIII anno 1962 promulgato. § 2 [sic – really § 3] Clerics ordained “in sacris constitutis” may use the Roman Breviary promulgated by Bl. John XXIII in 1962. § 3. It is lawful for clerics in Holy Orders to use also the Breviarium Romanum promulgated in 1962 by Bl, John XXIII.
Art. 10. L’Ordinario del luogo, se lo riterrà opportuno, potrà erigere una parrocchia personale a norma del can. 518 per le celebrazioni secondo la forma più antica del rito romano, o nominare un cappellano, osservate le norme del diritto. Art 10. Fas est Ordinario loci, si opportunum iudicaverit, paroeciam personalem ad normam canonis 518 pro celebrationibus iuxta formam antiquiorem ritus romani erigere aut rectorem vel cappellanum nominare, servatis de iure servandis. Art. 10 The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law. Art. 10. It is lawful for the Ordinary of a place, if he will have judged it opportune, according to the norm of canon 518 to erect a personal parish for celebrations according to the older Roman Rite or to nominate either a Rector or a Chaplain, with due observance of the requirements of law.
Art. 11. La Pontificia Commissione “Ecclesia Dei”, eretta da Giovanni Paolo II nel 1988, continua ad esercitare il suo compito. Tale Commissione abbia la forma, i compiti e le norme, che il Romano Pontefice le vorrà attribuire. Art. 11. Pontificia Commissio “Ecclesia Dei” a Ioanne Paulo II anno 1988 erecta, munus suum adimplere pergit. Quae Commissio formam, officia et normas agendi habeat, quae Romanus Pontifex ipsi attribuere voluerit Art. 11 The Pontifical Commission “Ecclesia Dei”, erected by John Paul II in 1988, continues to exercise its function. Said Commission will have the form, duties and norms […] that the Roman Pontiff wishes to assign it. Art. 11. The Pontifical Commission “Ecclesia Dei“, erected in 1988 by John Paul II, continues to fulfill its function. This Commission will consequently have the form, duties and norms for acting that the Roman Pontiff will wish to assign to it.
Art. 12. La stessa Commissione, oltre alle facoltà di cui già gode, eserciterà l’autorità della Santa Sede vigilando sulla osservanza e l’applicazione di queste disposizioni. Art. 12. Eadem Commissio, ultra facultates quibus iam gaudet, auctoritatem Sanctae Sedis exercebit, vigilando de observantia et applicatione harum dispositionum. Art. 12 This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions. Art. 12. The same Commission, in addition to the faculties which it already enjoys, will exercise the authority of the Holy See by being vigilant about the observance and application of these dispositions.
And so, whatever things have been decreed by Us with these motu proprio Apostolic Letters, we command that all of them be firm and ratified and, from 14 September of this year, on the Feast of the Exaltation of the Cross, observed, anything at all to the contrary notwithstanding.
To sum up the changes in the Latin text.
There is a subtitle: De uso extraordinario antiquae formae Ritus Romani (“On the extraordinary use of the old form of the Roman Rite”); [No significant meaning attached to that addition. Remember that in Latin, antiquus can also mean “former in time”, not just “old” or “ancient”.]
In Article 1, conditiones is replaced by condiciones. [The meaning of the Article does not change thereby.]
In Article 3, plerumque (“very often, for the most part”) is replaced with habitualiter, a word found in juridical Latin, meaning “habitually”, with the legal overtone that carries. [This could have an impact. But we need a canonist on this.]
In article 5, § 1, continenter (“continuously, uninterruptedly”) is replaced with a term found in legal Latin stabiliter (“stably”). This is an important change in meaning. Effectively, stably says that the group has to be there for a while, and need not have been there in an uniterrupted way even before the Motu Proprio. So, new groups can form and emerge and then be around in a continuous way. What we still need to understand, however, is what “stable” means in terms of the group’s composition. One assumes reasonably that a group can grow or shrink. Hopefully this will be clarified now that we have the correct word. [This is big. It concerns the composition and presence of a group of faithful.]
In article 7, non potest (“cannot”) is not non vult (“does not want”). There is a big difference between not wanting to do something and not being able to do something. We are all able to do things we would prefer not to do. So, if a priest is capable, if a bishop is capable, but does not want to do something for the requests of lay people, the matter goes to Rome. In other words, if the cleric is capable, and the means are there, there is even less excuse not to receive petitions positively than there was when the words were non potest. [This is also big. It concerns the attitude of those who receive petitions, the available means, and ability of the clerics concerned.]
In a way, the change to stabiliter and non vult strengthen the rights of lay people in this regard. I don’t really understand the ramifications of the juridical sounding habitualiter (a dreadful Latin word).