This is the controversial text (in English) on the liturgy that was given to the cardinals at the first consistory of Leo XIV
A controversial text by Cardinal Arthur Roche concerning the traditional Mass was distributed to cardinals ahead of the January 2026 extraordinary consistory. The consistory, intended to cover evangelization, the Roman Curia, synodality, and liturgy, only managed to discuss evangelization and synodality due to time constraints. Cardinal Roche's text, intended as a basis for future discussion, supports Pope Francis’s *Traditionis Custodes*, which restricts the celebration of the former liturgical rite. Roche argues that the history of the Liturgy is characterized by continuous reforming and organic development, citing historical examples from the Didachè to Vatican II. The text references Saint Pius V's motivation for the Tridentine reform, which was to preserve Church unity by establishing a single rite for celebrating Mass.
about 2 months ago
Pope Leo XIV convened an extraordinary consistory on January 7-8, 2026, initially planning discussions on evangelization, Roman Curia, synodality, and liturgy.1 2
Due to time constraints, only evangelization and synodality were addressed, with liturgy and Curia topics deferred.1 2
Cardinal Arthur Roche, prefect of the Dicastery for Divine Worship, prepared a two-page text on Traditionis Custodes distributed to cardinals.1 2
The address, obtained by journalists, reiterated that the 1969 Missal of Paul VI should be the "sole expression" of the Roman Rite, viewing the pre-conciliar liturgy as a temporary concession.1 2
Roche traced liturgical history from the Didache to Vatican II as "continuous reforming in organic development."2
He quoted Pius V's Quo Primum on unity, Benedict XVI on Tradition as a "living river," and Sacrosanctum Concilium on balancing tradition and progress.1 2
Roche argued Vatican II's reform aligns with Tradition, serving unity by making the post-conciliar liturgy the unique lex orandi of the Roman Rite.2
Citing Desiderio Desideravi, he stated the Church cannot revert to pre-conciliar forms approved for reform by the Council "cum Petro et sub Petro."1 2
Liturgist Father John Zuhlsdorf criticized Roche for misrepresenting the reform as organic, calling it a "fabrication" per Cardinal Ratzinger.1
Gavin Ashenden labeled it "propaganda" with revisionist history; Austen Ivereigh noted Leo XIV commissioned it among four briefings.1
Cardinal Víctor Fernández discussed Evangelii Gaudium as enduring, prioritizing God's love over doctrinal lists.1
Cardinal Mario Grech presented synodality as aiding Petrine discernment without limiting primacy.1
Cardinal Fabio Baggio's undelivered text on Praedicate Evangelium highlighted Curia reform for evangelization.1
Liturgy is expected at the next consistory in late June 2026.1
Amid ongoing TLM debates, five cardinals plan traditional pontifical liturgies soon.1
Traditionis Custodes: continuity versus reform in Roman Rite liturgy
Pope Francis's Traditionis Custodes (2021) addresses the tension between liturgical continuity and reform in the Roman Rite by reaffirming the liturgical books promulgated after Vatican Council II as the unique expression of the lex orandi, while regulating the use of the 1962 Missal to safeguard ecclesial unity. This motu proprio, accompanied by an explanatory letter and subsequent clarifications, responds to experiences showing that permissive use of the pre-conciliar form sometimes fostered division rather than communion. Far from rejecting tradition, it positions the post-conciliar reform as faithful to the Council's vision, urging a return to a unitary liturgical celebration under episcopal authority.
The use of the 1962 Roman Missal traces back to indults granted by St. John Paul II in 1984 and 1988, primarily to heal the schism linked to Archbishop Lefebvre, accommodating faithful attached to earlier forms. Benedict XVI's Summorum Pontificum (2007) expanded this, designating the 1962 Missal as an "extraordinary form" alongside the ordinary post-Vatican II form, aiming to enrich mutual understanding and draw younger generations to the Eucharist. However, a 2020 consultation of bishops revealed misuse: some groups rejected Vatican II's liturgical reform, prioritizing the older rite in ways that widened divisions and questioned Church authority.
Pope Francis notes that while initial permissions sought unity, they were "exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church." This echoes St. Paul's rebuke of factions in Corinth, underscoring that liturgical celebrations are acts of the Church's unity, not private preferences. Thus, Traditionis Custodes abrogates prior norms not aligned with its provisions, pressing forward in the "constant search for ecclesial communion."
Traditionis Custodes entrusts bishops, as "moderators, promoters, and guardians" of liturgical life, with exclusive competence to authorize the 1962 Missal. They must ensure groups do not deny the validity of Vatican II's reform, limit celebrations to designated non-parochial locations without new parishes, mandate vernacular readings from approved translations, and appoint suitable priests fostering pastoral care and communion. Priests ordained post-2021 require Apostolic See approval via the bishop, while existing celebrants seek diocesan authorization. Institutes fall under relevant dicasteries.
These measures prioritize the post-conciliar books—promulgated by St. Paul VI and St. John Paul II—as expressing the Roman Rite's lex orandi, in conformity with Vatican II. The accompanying letter clarifies this as no rupture but a corrective: the older Missal was never intended as parallel or superior, and its distorted use contradicted the ecclesial intentions of prior popes. Bishops are called to assess groups case-by-case, promoting a "unitary form of celebration."
The Dicastery for Divine Worship's Responsa ad dubia (2021) addresses recurrent questions, emphasizing progression toward unity. Bishops verify groups' acceptance of the reform; refusal to concelebrate, especially at Chrism Mass, signals potential rejection of episcopal communion. Pre-conciliar ritual and pontifical books are abrogated, except limited permissions for 1952 Rituale in personal parishes. A 2023 Rescriptum ex audientia reserves key dispensations—parish use or new personal parishes, and permissions for post-2021 priests—to the Holy See via the Dicastery, requiring bishops to report grants for assessment. This reinforces centralized oversight, confirming prior responsa.
These documents lament how the Eucharist, the "sacrament of unity," became divisive, invoking John 17:21 and 1 Corinthians 11:17-34. Vatican II's Sacrosanctum Concilium (n. 14, 26) and Lumen Gentium underpin this: full, active participation in the reformed liturgy manifests the Church as "holy People gathered... under the authority of the Bishops."
Traditionis Custodes frames reform not as break but continuity with tradition, rooted in Vatican II's call to restore rites to "original norms" while adapting to contemporary needs. The post-conciliar Missal embodies this, expressing one faith amid diverse cultural forms, guided by the Holy Spirit. Critics invoking "historical continuity" (e.g., essential elements like institution narrative in the Roman tradition) highlight tensions, yet official teaching prioritizes living communion over static preservation. The motu proprio rejects parallel rites that imply rejection of the Council's "binding character," affirming bishops and the Roman See as visible unity principles.
Where divergence arises—some viewing restrictions as curtailing legitimate aspirations—the Church clarifies: permissions remain for pastoral needs, but only if affirming the reform. Recent sources like the Rescriptum take precedence, tightening implementation without prohibiting the 1962 Missal outright. This balances attachment to venerable forms with the Council's vision of participatory worship as salvific encounter.
Traditionis Custodes resolves continuity versus reform by subordinating the 1962 Missal to episcopal oversight, centering the Roman Rite on Vatican II's liturgical renewal as its sole ordinary expression. Motivated by unity amid documented divisions, it invites bishops and faithful to embrace this path, ensuring liturgy strengthens rather than fractures the Body of Christ. In a Church marked by legitimate diversity yet Petrine primacy, this fosters deeper fidelity to tradition's living development.