PCED suppressed

The Pontifical Commission Ecclesia Dei, otherwise known as the PCED, is now suppressed, with the publication today, 19 January 2019, of the motu proprio Da oltre trent’anni given 17 January 2019. Our translation is given below.

Archbishop Guido Pozzo, hitherto Secretary of the Pontifical Commission Ecclesia Dei, delivering a sermon during a Pontifical Solemn High Mass he celebrated in the Extraordinary Form of the Roman Rite in February 2011 (image from Orbis Catholicus Secundus).


In the last thirty years, the Pontifical Commission Ecclesia Dei, established with the motu proprio Ecclesia Dei adflicta, on 2 July 1998, has performed with sincere solicitude and praiseworthy attention the duty of working with the Bishops and the Dicasteries of the Roman Curia, in facilitating the full ecclesial communion of the priests, seminarians, communities, or every religious man or woman, affiliated with the Fraternity founded by Mons. Marcel Lefebvre, who wished to remain united with the Successor of Saint Peter in the Catholic Church, preserving their own spiritual and liturgical traditions [1].

In such way, it was able to exercise its own authority and competency on behalf of the Holy See concerning said societies and associations, until otherwise provided [2].

Subsequently, by virtue of the motu proprio Summorum Pontificum, on 7 July 2007, the Pontifical Commission extended the authority of the Holy See unto those Institutes and Religious Communities, which adhered to the Extraordinary Form of the Roman Rite, and assumed the former traditions of religious life, supervising the observance and the application of the established dispositions [3].

Two years later, Our Venerable Predecessor, Benedict XVI, with the motu proprio Ecclesiæ unitatem, on 2 July 2009, reorganised the structure of the Pontifical Commission, in order to make it more adapted to the new situation arising from the remission of the excommunication of the four Bishops consecrated without papal mandate. And, furthermore, considering that, after such act of grace, the questions dealt with by the same Pontifical Commission were primarily doctrinal in nature, He more organically associated it with the Congregation for the Doctrine of the Faith, while retaining its initial goals, but modifying its structure [4].

Now, since the Feria IV (regular Wednesday meeting) of the Congregation for the Doctrine of the Faith on 15 November 2017 drafted a request that the dialogue between the Holy See and the Priestly Fraternity of Saint Pius X be conducted directly with the aforementioned Congregation, the questions dealt with are of a doctrinal character, to this request We have given Our approval in the audience with the Prefect on the following 24 (November), and such proposal gained acceptance from the Plenary Session of the same Congregation celebrated from 23 to 26 January 2018, We have reached, after ample reflection, the following Decision:

Considering the conditions, which have moved the Holy Pontiff John Paul II towards the establishment of the Pontifical Commission Ecclesia Dei, as already changed today;

noting that the Institutes and the Religious Communities that habitually celebrate in the Extraordinary Form, have now found a proper stability in number and life;

realising that the goals and the questions dealt with by the Pontifical Commission Ecclesia Dei are of a predominantly doctrinal order;

desiring that such goals be rendered always more evident unto the conscience of the ecclesial community,

with this present Apostolic Letter, given ‘motu proprio’,

We Decree:

1. That the Pontifical Commission Ecclesia Dei, established on 2 July 1998, with the motu proprio Ecclesia Dei adflicta, is suppressed.

2. The duties of the Commission in question are entirely assigned to the Congregation for the Doctrine of the Faith, within which shall be established a special Section charged with continuing the work of supervision, of promotion, and of protection thus far conducted by the Pontifical Commission Ecclesia Dei.

3. The budget of the Pontifical Commission shall devolve back to the usual account of the aforementioned Congregation.

We Establish, moreover, that the present motu proprio be observed all things to the contrary notwithstanding, even those worthy of special mention, be promulgated by means of its publication in the daily L’Osservatore Romano to be issued on 19 January 2019, entering immediately in full force, and be eventually included in the Official Commentary of the Holy See, the Acta Apostolicæ Sedis.

Given in Rome, at Saint Peter’s, on 17 January 2019, the sixth of Our Pontificate.


[1] Cf. John Paul Pp. II, Apostolic Letter given motu proprio Ecclesia Dei adflicta (2 July 1988) 6a: AAS 80 (1988) 1495–1498.
[2] Rescript from the Audience of the Holy Father (18 October 1988) 6: AAS 82 (1990) 533–534.
[3] Cf. Benedict Pp. XVI, Apostolic Letter given motu proprio Summorum Pontificum (7 July 2007) 12: AAS 99 (2007) 777–781.
[4] Cf. Benedict Pp. XVI, Apostolic Letter given motu proprio Ecclesiæ unitatem (2 July 2009) 5: AAS 101 (2009) 710–711.


PCED clarification on the Confiteor before Communion within the Mass

Earlier this year, this Choir sent a dubium to the Pontifical Commission Ecclesia Dei, requesting clarification on the practice of saying the Confiteor before the distribution of Holy Communion during Mass, here onwards referred to as the practice, citing two previous diverging rescripts, one issued on 4 July 2007, and another on 20 November 2010.

The chanting of the Confiteor before Communion in the Pontifical Mass celebrated by Msgr. Wolfgang Haas, archbishop of Vaduz in Lichtenstein, on 8 May 2018, in the parish church of Gestratz, during which he ordained six FSSP seminarians into the diaconate (image from FSSP Wigratzbad).

We now share the response, dated 18 September 2018 (click on the thumbnail to the right to open the file), that we received. The PCED clarifies that, while the practice is foreseen only in specific circumstances in 1962, where it currently exists, it can be continued. The wording of this clarification is the same as the one later used in number 2 of another response dated 14 November 2018.

Let us now examine the salient points of this clarification, and their repercussions. First, what are the instances the practice is foreseen? At the top of the list is the instance occurring in the fourth part of the solemn afternoon Liturgical Action on Good Friday, where the rubrics specifically say that the deacon makes the confession, i. e., says the Confiteor [1]. The other instance happens during the ordination of deacons and subdeacons, each one of which, after the communion of the ordaining bishop, says the Confiteor, reciting it when in absque cantu cases, and chanting it when the ceremony is in cantu [2]. When priests are also ordained, they do not say the Confiteor because they concelebrate with the bishop [3]. By far, these are the two instances wherein the Confiteor before Communion within the Mass is explicitly retained.

Second point: the PCED states the status quo; that is, except in certain cases, the liturgical books of 1962 do not foresee the recitation or chanting of the Confiteor prior to the distribution of Holy Communion within Mass. The effect of this descriptive part of the clarification is the same as the one in a previous clarification we received concerning the so-called Pontifical ‘Sung’ Mass. The difference between the two clarifications is the fact that this one carries a facultative clause: The PCED allows the continuation of the practice in places where the custom exists.

Which brings us to the third point: the interplay between custom vis-à-vis practice, and place. Custom, if we look at canon law, is a practice hallowed by continuous usage of at least thirty years. The Traditional communities in the Philippines, numerous and pocketed may they be, have existed, on the whole, for more than that number of years. And while we cannot yet find any conclusive evidence that the in-Mass pre-Communion Confiteor has been practiced continuously for thirty years, we are yet to discover any record of an entire Traditional community, apart from selected individuals who champion its discontinuation, that cold-turkey abandoned said practice for a substantial amount of time, say, at least one year. Presumption favours the former, and ei incumbit probatio qui dicit, non qui negat.

Absent proof of substantial disruption, the next contention arises from the word place, which is indeterminate enough to be construed as a barangay, a city, or an island. Opponents of the practice will probably exploit this to hinder its spread. Imagine a new community celebrating its first Mass in the Vetus Ordo. Somebody then volunteers to assist the members, but insists on leaving out the in-Mass pre-Communion Confiteor because, technically, the practice does not yet exist in said community. If nothing exists yet, what is there to continue, right?

Our approach to this question hinges on our collective experience. Traditional communities in the Philippines are formed by extraterritorial (no, not extraterrestrial) parishioners, to which defined geographic boundaries do not strictly apply. This urges us to understand place not in terms of a defined civil or canonical unit, but rather as the country in whole. That said, any new community, formed by individuals, who previously frequented Masses that use the practice, can claim inheritance by reason of a common and shared patrimony.

This brings us to final point. What happens then to the previous clarifications urging discontinuation of the practice? First, as this touches on a matter of discipline, Roman attitude to it is expected to develop. A prime example of a similar attitudinal development from the past is the opinion of the Roman Academy of Liturgy arguing favourably for the use of cerulean on the feasts of Our Lady of Lourdes and of the Miraculous Medal [4], an opinion later definitively overturned by a rescript from the Sacred Congregation of Rites [5].

Second, law has both its letter and its spirit. In this clarification, the PCED describes, and not enforces, the prescriptions of the law, a law that exists, not per se, but as a consequence of a rubrical omission. The PCED, instead of annexing a prescriptive clause to eliminate the practice (in order to uphold the proverbial letter of the law), closes its statement with a facultative one. It is not forcing any community to accept the practice; rather, it allows communities that employ said practice to keep it.

[1] Feria VI in Passione et Morte Domini, 31: Missale Romanum (Rome 1962) p. 181.
[2] De ordinatione presbyterorum, 172, par. 1: Pontificale Romanum, vol. I (Rome 1961) p. 55.
[3] Loc. cit., 175: ibid., p. 56.
[4] Roman Academy of Liturgy, Solution to liturgical dubia, at 10, Dubium concerning the extension of some privilege, Note on the response: EL 10 (1896) 498–499.
[5] Sacred Congregation of Rites, Dubium concerning to what extent the apostolic indult for the Spanish Realm to use sacred vestments of the cerulean colour, etc. (15 February 1902): ASS 34 (1901–02) 553–555.

PCED clarification on Pontifical “Sung” Masses

Earlier this year, this Choir sent a dubium to the Pontifical Commission Ecclesia Dei requesting clarification on the status of the so-called Pontifical Sung Mass, which from time to time has been celebrated by bishops and cardinals for communities attached to the Extraordinary Form.

Mass Schneider I
Pontifical Low Mass celebrated by His Excellency Mons. Athanasius Schneider, Auxiliary Bishop of Karaganda in Kazakhstan, in the Church of Gesù e Maria in Rome on 22 November 2009 (image from Orbis Catholicus secundus).

PCED-CGSCOX-14.06.2017We received the response (dated 14 June 2017) two weeks ago (click on the thumbnail to view). The PCED clarifies that the books to be used for the Extraordinary Form, according to Summorum Pontificum, are those in force in 1962 [1]. As of 1962, a bishop had the option to celebrate either a Pontifical Low Mass [2] or a Pontifical Solemn Mass [3]. The possibility of celebrating a Sung Mass more sacerdotali was only opened to bishops through Inter Œcumenici, issued by the Sacred Congregation of Rites, dated 26 September 1964 [4]. Universæ Ecclesiæ, on liturgical discipline, clarifies that “by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962” [5]. The provision of Inter Œcumenici, therefore, is deemed derogated in the Extraordinary Form.

[1] Art. 1: AAS 99 (2007) p. 779.
[2] Cæremoniale Episcoporum, lib. I, cap. xxix.
[3] Op. cit., lib. II, cap. viii.
[4] Cap. II, no. 48i: AAS 56 (1964) p. 888.
[5] Cap. III, no. 28: AAS 103 (2011) p. 419.