Nearly 'Two-Thirds of Bishops' Disagreed With Restrictions to Latin Mass, Vatican Journalist Reveals

This, at least, is a sign of hope in an otherwise bleak situation. Let us pray that they not only disagree but resist. 

From LifeSiteNews

By Emily Mangiaracina

Diane Montagna yesterday shared 15 more revealing responses of the world’s bishops to the 2020 survey on the implementation of Summorum Pontificum.

(LifeSiteNews) — A top Vatican correspondent just shared another sampling of the responses from the world’s bishops to the Congregation for the Doctrine of the Faith (CDF)’s 2020 questionnaire on the implementation of Summorum Pontificum and accompanying use of the Traditional Latin Mass.

On October 7, The Remnant newspaper published a print edition of Diane Montagna’s 2021 CIC talk revealing that Traditionis Custodes, the July motu proprio issued by Pope Francis that seeks to restrict the Latin Mass, was not consistent with the survey responses of the world’s bishops, as Pope Francis had claimed.

Whereas Pope Francis framed his decision to repeal Summorum Pontificum as a response to the bishops’ “requests,” Montagna revealed that among the bishops who responded, more than half viewed the Traditional Mass favorably, and “more than 60 percent to two-thirds of bishops would have been on board with” keeping Summorum Pontificum, “perhaps with some slight modifications.”

Montagna included 30 of the bishops’ responses to the questionnaire on the implementation of Summorum Pontificum in her Oct. 7 publication. Yesterday, The Remnant published 15 more quotations from the bishops’ responses.

“Out of respect for members of the hierarchy, I have redacted the individual names of each bishop quoted herein and included only their country of origin.” — Diane Montagna

A COLLECTION OF QUOTATIONS

FROM THE RESPONSES RECEIVED FROM THE DIOCESES

(Where abbreviated: EF=Extraordinary Form; OF=Ordinary Form)

Negative assessments about the attitude of certain faithful

“For some, this Mass is a form of protest against the general direction given by the Church, and for others it also comes with political agendas. That said, I prefer to keep such people close to the Church, asking the priests involved to correct these misguided views.” (A Bishop of the United States, response to question 3).

On the isolation of communities

“In practice, the intended effect [maintaining the link with the parish] has not occurred, because everyone stays within the circle of faithful who share the same liturgical sensibility. But perhaps this limitation is due to a still too cautious application of the Motu Proprio [Summorum Pontificum].” (A Bishop of France, response to question 3)

“These communities do not integrate into parish and diocesan life. This may be through their own fault, when they are distrustful of the pastoral directions of the diocese or parish, and they prefer to live in isolation. But this can also be due to those who are attached to the Ordinary Form, and who struggle to understand exactly who they are and their expectations as well as the way in which these faithful live out their faith.” (A Bishop of France, response to question 3)

On the irrelevance of the Extraordinary Form for the people

“Sometimes the form has been applied not for the good of souls, but to pander to the personal tastes of the priest.” (A Bishop of Italy, response to question 4)

On those the Extraordinary Form attracts

“There are a significant number of Catholics who have always remained in communion but who strongly aspire to more traditional liturgical forms, and who have been greatly consoled and helped in their faith through participation in Extraordinary Form Masses. Many young families and younger Catholics have found the Extraordinary Form to be a treasure that has helped them grow in faith…even if they have not grown up with the EF, they find it enriching for the practice of faith.” (A Bishop of the United States, response to question 2)

On the value of the Extraordinary Form for the peace and unity of the Church

“Many of the people who attend are troubled pilgrims and quite suffering, and I think that the ‘normalization’ of their liturgical experience within the life of the Church strengthens the unity of the Church.” (A Bishop of the United States, response to question 9)

“Some of the faithful at the Extraordinary Form Mass, who were not interested in the life of the Diocese, have changed their behavior, contribute to the “denier de l’Eglise” [annual collection for the dioceses in France], and express in other ways their joy at being able to pray in their diocese.” (A Bishop of France, response to question 9)

On the liturgical, theological, and catechetical value of the Extraordinary Form

“Undoubtedly, the Extraordinary Form has challenged members of the clergy about the place of rituality in Christian life, and about the dignity of celebrations.” (A Bishop of France, response to question 5)

“The Extraordinary Form has become a treasure for the Diocese from which to draw inspiration and concrete perspectives on how to renew the liturgical life of the Church.” (A Bishop of the Philippines, response to question 5)

On the historical value of the Extraordinary Form

“To omit practicing the Extraordinary Form would be to cut oneself off from the sources of the faith.” (A Bishop of Belgium, response to question 9)

On the influence of the Extraordinary Form on the Ordinary Form

“Sometimes it was assumed that elements of the Extraordinary Form had been incorporated into the Ordinary Form of the Mass. I was able to verify that this was not the case, but that it was simply an ignorance of what is already allowed by the GIRM.” (A Bishop of the United States, response to question 5)

Proposals and/or perspectives for the future

“I suggest that we allow Extraordinary Form as it is. That we use the Gamaliel principle.” (A Bishop of the Philippines, response to question 9)

“I think it is possible for the two uses, Ordinary and Extraordinary, to coexist. This could be a strength within the Catholic Church. Although we hear a lot from the LMS [Latin Mass Society] and its crusade to change the face of the Church and set the clocks back, my impression in the Diocese is that the strident appeals for the EF have now faded, and that it will find its own (probably quite small) level, so to speak (… ) I would say that formation in the fullness of the tradition of liturgical forms, practices, and symbols is needed, and that these can be open to all in full freedom, and even encouraged, in such a way as to show that the EF is not something to be feared, and that the OF is not to be despised, because it is rooted in tradition.” (A Bishop of England, response to question 9)

“If we continue to tolerate sad examples of liturgical abnormalities, experimentation, abuse, and simply poor-quality liturgies, why should we single out those connected to the ancient rites of the Church for special vigilance? It just doesn’t seem right.” (A Bishop of the United States, response to question 9)

The Episcopal Conference of Mexico believes that authentic liturgical formation is indispensable at all levels.” (CEM general report)