BECAUSE IT IS SO FLAWED AND FILLED WITH INACCURATE PREMISES, SOME QUITE EXAGERATED, POPE LEO XIV SHOULD ABROGATE TRADITIONIS CUSTODIS AS SOON AS POSSIBLE AND RETURN TO SUMMORUM PONTIFICUM WITH ELEVATED STATUS TO HELP RESTORE SANITY AND LITURGICAL PEACE IN THE CHURCH!

Pope Leo XIV expressed his major concern this week that Traditionis Custodis had opened “a painful wound within the Church regarding the celebration of the Mass, which should be the very sacrament of unity.”

If the Church is a mother who cares for her children, Pope Leo said she must heal wounds and learn to look upon others “with renewed understanding and greater sensitivity” which TC does not offer. 

In my most humble opinion, Pope Leo has no other choice than to suppress Traditionis Custodis to the dustbin of a sad history and reinstate Summorum Pontificum with irreversible authority.

This is an artificial intelligence summary of the factual inaccuracies of TC:

The question of whether 

Traditionis Custodes contains "untrue" statements is a subject of significant debate within the Catholic Church, primarily centering on the factual accuracy of the premises Pope Francis used to justify the document. 

While the document is a legal act (a motu proprio), its accompanying letter to bishops makes several claims that critics—including theologians, historians, and canon lawyers—have challenged as factually incorrect or misleading. 

Key Disputed Claims

The primary criticisms regarding the "truth" of the document's contents include:

• The Intent of Previous Popes: Pope Francis claims that the "generosity" of John Paul II and Benedict XVI in allowing the Traditional Latin Mass (TLM) was "exploited" by groups to oppose the Second Vatican Council and the Mass of Paul VI.
  • The Counter-Argument: Critics argue this is a generalization. They point out that many TLM communities are fully supportive of the Council and simply prefer the older liturgy for spiritual reasons, rather than as a tool for division.
• The Result of the 2020 Bishop Consultation: The Vatican conducted a survey of bishops worldwide regarding the implementation of Summorum Pontificum (Benedict XVI's 2007 decree). Pope Francis stated that the results of this survey revealed "a situation that preoccupies and saddens me" and necessitated the new restrictions.
  • The Counter-Argument: Some reports and leaks from various dioceses suggested that many bishops' responses were actually neutral or positive toward the TLM, leading to accusations that the survey results were misrepresented to justify the crackdown.
• The "Unique Expression" of the Lex Orandi: The document states that the liturgical books promulgated by Paul VI and John Paul II are the "unique expression of the lex orandi (law of prayer) of the Roman Rite."
  • The Counter-Argument: Scholars argue this is historically and theologically inaccurate. They contend that the Roman Rite has always had multiple "expressions" or "uses" (such as the Dominican, Ambrosian and Ordinariate rites) and that the TLM cannot simply cease to be an expression of the Church's prayer by decree. 

REJECTION OF CERTAIN CATHOLIC DOCTRINES AND DOGMAS BY VETUS ORDO GOERS AND BUGNINI ORDO GOERS—WHICH GROUP IS WORSE?

Traditionis Custodis and others have stated that the TLM or Vetus Ordo needed to be and must be suppressed because Vetus Ordo goers reject Vatican II and the Bugnini Ordo. 

We really don’t know how many would be in align with the SSPX or even Sedevacanists, but they are a small minority, although perhaps the majority of Vetus Ordo goers question or reject some of the pastoral positions put forward by Vatican II while certainly accepting all the dogmas and defined doctrines of the Church of all her ecumenical councils. 

But let’s talk about attitudes and beliefs of Vetus Ordo goers and Bugnini Ordo goers. Keep in mind that there are far more Bugnini Mass goers than Vetus Ordo goers:

Vetus Ordo goers:

1. They believe the Mass as Sacrifice and that the Bread and Wine become truly the Real Presence of the Crucified and Risen Lord. They accept the dogma of Transubstantiation

2. They believe you need to be in a state of grace to receive Holy Communion and they go the Confession frequently, perhaps even weekly.

3. They are pro-life from conception through death, but make exceptions for the use of the death penalty for heinous crimes.

4. They don’t like ecumenism, a pastoral position of Vatican II

5. They don’t like how priests manipulate and distort and commit liturgical abuses with the Bugnini Ordo of the Mass—most appreciate a well celebrated Bugnini Mass but with the propers and following the relaxed rubrics scrupulously

6. They scrupulously believe in the all male priesthood and that marriage is between one man and one woman for a lifetime when valid.

7. They wholeheartedly accept Humanae Vitae, a post Vatican II encylical by St. Pope Paul VI

8. They don’t believe same sex couples or those in invalid marriages should be blessed as a couple because they believe in the sexual moral teachings of the Church and the call to  chastity, thus they reject Fiducia Supplicans

9. they hate, absolutely hate,  Traditionis Custodis and had a disdain for Pope Francis who they believe canceled Popes John Paul II and Benedict XVI

10. They want to be a part of the inclusivity that Pope Francis proclaimed, todas, todas, todas 

Bugnini Ordo goers:

1. They don’t believe the Mass is a sacrifice but rather a convivial meal, a kumbaya approach emphasizing the horizontal (fellowship) rather than the vertical (God). 

2. They believe that Holy Communion is a symbol of Christ, thus they reject transubstantiation 

3.They don’t go to Confession regularly if ever and receive Holy Communion no matter what kinds of mortal sins they have committed, even if they are living in sin every time they attend Mass even if once or twice a year

4. They are pro-choice but dead set against the death penalty

5. They want women or whatever gender is claimed, to be ordained to Holy Orders and all three degrees, bishop, priest and deacon. They pray that a woman will become pope one day and see the lady Archbishop of Canterbury as a sign of the future for the Roman Church

6. They want to change the anthropology of the Church and her sacraments to allow for the Sacrament of Marriage and Holy Orders to embrace all kinds of configurations and claimed genders, even polygamy of whatever kind. They fully endorse all that the Democrat Party believes, teaches and proclaims to be revealed by God including Abortion as a sacrament on demand and all that the LGBTQ+++ ideologues promote

7.They glory in liturgical abuses, creativity and manipulation of the Bugnini Mass and hate the pre-Vatican II Church and Mass, hate it!

8. They love ecumenism and interfaith relations and want anyone no matter what religion, baptized or not, to be included in any Mass they attend and receive Holy Communion

9. It doesn’t matter what religion you are and even as a Catholic they will receive Communion in Protestant sects and see no problem with Catholics joining any sects, especially the non-denominationals. 

10. They reject Humanae Vitae and most of the papal magisteriums of St. Pope John Paul II and Pope Benedict 

So many Bugnini Ordo goers want to cancel Vetus Ordo goers because they perceive them as rejecting the Bugnini Mass and all that is liberal and progressive in the Church. But in reality it is the Bugnini Mass goers that pose the greatest threat to the Church in terms of orthodoxy in kind and number.

POPE LEO PLEASE GIVE TO THE BUGNINI MASS THE VERY SAME ELEMENTS FROM OUR 1962 ROMAN MISSAL THAT WERE GIVEN TO THE ORDINARIATE’S DIVINE WORSHIP, THE MISSAL! PLEASE. AND WITHOUT DELAY! LET ME THANK YOU IN ADVANCE!

 One has to be aware that there was great fear in the Ordinariate community that Pope Francis would do to Pope Benedict’s Anglican Ordinariate what Pope Francis did to Pope Benedict’s Summorum Pontificum. In fact, prior to becoming pope, Pope Francis had disagreed with Pope Benedict’s forming the Anglican Ordinariate. He basically stated that the Church needs Anglicans as they are. Interesting no?

Pope Leo has now enshrined the Ordinariate as a permanent part of the Catholic Communion. The Vatican document praises the Ordinariate Mass for preserving 500 years of Anglican Patrimony inculturated into this form of the Roman Mass. But it also allows the Latin Rite’s patrimony from the 1962 Missal, in terms of PATFOTA, the 1962 Order of Mass, especially the Introductory Rite, the use of the gradual and tract, the older Offertory Prayers, all of them, some of the rubrics of the 1962 Missal for the Roman Canon and our Prayer II, the only two in their missal, and the Roman Canon normally required for Sunday Masses. It also allows specifically for ad orientem and receiving Holy Communion kneeling and at an altar railing. 

It also has the triple “Lord, I am not worthy” and other 1962 Missal elements linked to the Our Father!

Once again, let me beg the pope, in this case, now Pope Leo to give to the Bugnini Mass the same options from our 1962 Roman Missal given to the Ordinariate! Not to do so is a huge, I mean, a huge injustice to Bugnini Mass goers and parishes!

Here’s a splendid example of the Ordinariate’s Mass so praised by the Vatican and Pope Leo for its beauty!

NEW VATICAN LITURGICAL EVANGELIZING BOMBSHELL CONCERNING POPE BENEDICY’S ANGLICAN ORDINATIATE!

 And it is issued the day after the Archbishopess of Canterbury is installed! WOW!

This has implications for our own reform of the reform too!

Press title for OSV report! The hits keep on coming!

VATICAN AFFIRMS PERMANENT PLACE OF ‘ANGLICAN HERITAGE’ IN THE CATHOLIC CHURCH

THE PILLAR HAS AN ARTICLE ON POPE LEO’S UNDERMINING OF TRADITIONIS CUSTODIS AND THERE IS A COMMENT ON THE ARTICLE ON THE FRENCH THAT POPE LEO USED, WHICH IS WORTH STUDYING!

 Thanks to Pope Leo’s words to the French bishops to allow the Vetus Ordo to be respected and grow, while also upholding what Vatican II taught about revising the Vetus Ordo (as did Pope Benedict) Pope Leo’s French words are worth noting.

A commenter on the Pillar article did so and very nicely. The following is from that comment:

1. The characterization of the liturgical divide *itself* as a «douloureuse blessure», a painful wound.

2. «Pour la guérir, un regard nouveau...est certainement necessaire»: "To heal [the wound], a new perspective/look/pass-over is certainly necessary." This is the big one to me. There is in this sentence the sense that "the previous way of handling this is not working to heal the division, so the expectation is a different direction."

3. «des frères riches e leur diversité» "Brothers rich in their diversity", pertaining to liturgical expression. This is similar language used with eastern rite discussions and mutual enrichment there.

4. «d’inclure généreusement les personnes sincèrement attachées au Vetus Ordo». Two things here. "To include generously"--generously is actually carrying a lot of weight here. It's demanding something substantial, rather than lip service. And "Persons sincerely attached to the Vetus Ordo". This is a wording I have primarily seen used by folks sympathetic to the Extraordinary Form, even by those who are Extraordinary Form attenders themselves, specifically because it highlights the earnestness and faith behind the attachment, and abandons the polemic or negative strawman often employed by those hostile to the EO.

5. «dans le respect des orientations voulues par le Concile Vatican II en matière de Liturgie.» Tying the reality of liturgical diversity to the norms of Vatican II, clearly framing the "generous inclusion" as being not opposed to Vatican II but in fact an authentic expression of its guidelines. Massively contradicts the more bullyish interpretations of TC, with regards not only to the EO but to traditional-ish practices like prie-dieux.

It's not splashy, it's not TNTing the last 10 years of handling of this issue. But there is a *lot* of attitudinal and tonal work going on in this language.

And finally, notably, despite how any English translation may or may not sound, this is *not* labyrinthine, bureaucratic, buzzwordy French. The French feels very clear and actually astonishingly direct in its communication of these ideas.

BECAUSE OF POPE LEO’S BOMBSHELL LETTER TO THE FRENCH BISHOPS (THE EPICENTER OF THE LEFEBRVE MOVEMENT) ENCOURAGING BISHOPS TO ALLOW THE GROWTH OF THE VETUS ORDO WHILE SEEING THE BUGNINI MASS AS THE ORDINARY VATICAN II MASS, MANY MISSED THE OTHER BOMBSHELL FROM POPE LEO, BUT YOURS TRULY DID NOT!

 Here’s the other bombshell from Pope Leo:

This apostolic succession, founded on the Gospel and in the Tradition, is explored further in Chapter III of Lumen gentium, entitled “On the hierarchical structure of the Church and in particular on the Episcopate”. The Council teaches that the hierarchical structure is not a human construct, functional to the internal organization of the Church as a social body (cf. LG, 8), but a divine institution whose purpose is to perpetuate the mission given by Christ to the Apostles until the end of time.

Emphasizing the hierarchical nature of the Church and that she ordains only men to be ordained to the three degrees Holy Orders, bishop, priest and deacon, he emphasized that these infallible teachings are not products of social organization based on cultural prejudices. 

And that in a nutshell, is the 1960’s “spirit of Vatican II” that was promoted by progressive theologians and bishops aligned with them, that so many aspects of the hierarchical Church are prejudiced by social constructs, out-dated cultural paradigms which can and must be changed by the enlightenment of the current cultural context and social movements. 

Pope Leo called that mentality out and using a document of Vatican II to do so.

This has implications not only for the hierarchical nature of the Church and her all male Sacrament of Holy Orders, but also for moral teachings. 

We can’t change the anthropology of the male and female paradigm concerning the Church and her Sacraments because these are not cultural but divinely revealed for all times and places. 

We can’t change the sexual moral teachings of the Church either because these are divinely revealed and not culturally determined by prejudiced thinking and attitudes. 

This is also confirmed by Pope Leo in his letter to the French bishops. So many in the Church today want to accept the sins of people as well as the sinner. This manifests itself in Jesuitical Father James and his pastoral outreach to the ideologues of the LGBTQ++++ MOVEMENT. He wants the sin and sinner loved and accepted. 

But Leo, though, teaches us what the Church teaches in his letter to the French Bishops:

The Church cannot renounce justice, nor diminish the gravity of the facts, but neither can she lose sight of what the Lord Jesus has entrusted to her: the possibility of conversion, the call to penance, the duty not to reduce anyone to his sin. In a cultural climate that increasingly seems inclined towards a summary form of justice, more interested in the public elimination of persons than in their responsibility and real change, the Holy See calls for justice, reparation, responsibility and conversion to be held together.

IF YOU ARE CAPABLE, PLEASE READ BETWEEN THE LINES…

 I have had an ecumenical spirit throughout my life having grown up as a part of the minority of people who belong to the Catholic Church in the Bible Belt. 

Most of my friends, classmates and co-workers were not Catholic, most, too, practicing Christians. 

Thus I know the need to respect the conscience of those who are not Catholic and the reasons why they are and remain non-Catholic. That doesn’t mean a watered-down Catholicism. The opposite is true, one must be secure in their Catholicism.

It is important to love each other and brothers and sisters, Catholic or not. It is important to work for common goals while also recognizing major differences which are stumbling blocks. 

Thus, I read Pope Leo’s letter to Dame Sarah in this context. Are you able to read between the lines?

Here it is:

MESSAGE OF POPE LEO XIV 
ON THE OCCASION OF THE INSTALLATION OF THE ARCHBISHOP OF CANTERBURY

[Multimedia]

_________________

To The Most Reverend and Right Honourable
Dame Sarah Mullally
Archbishop of Canterbury

 

“Grace, mercy, and peace will be with us, from God the Father and from
Jesus Christ, the Father’s Son, in truth and love.” (2 Jn 1:3)

 

With this assurance of God’s abiding presence, I send prayerful greetings to Your Grace on the occasion of your Installation as Archbishop of Canterbury.

I know that the office for which you have been chosen is a weighty one, with responsibilities not only in the Diocese of Canterbury, but throughout the Church of England as well as the Anglican Communion as a whole. Moreover, you are commencing these duties at a challenging moment in the history of the Anglican family. In asking the Lord to strengthen you with the gift of wisdom, I pray that you may be guided by the Holy Spirit in serving your communities, and draw inspiration from the example of Mary, the Mother of God.

Sixty years ago, during their historic encounter in Rome, our predecessors of happy memory, Saint Paul VI and Archbishop Michael Ramsey, committed Catholics and Anglicans to “a new stage in the development of fraternal relations, based upon Christian charity” (Joint Declaration, 24 March 1966).  That fresh chapter of respectful openness has borne much fruit over the past six decades and continues to this day.

On that same occasion, Pope Paul and Archbishop Ramsey also agreed to initiate a theological dialogue. Indeed, the Anglican-Roman Catholic International Commission (ARCIC) has contributed enormously to a growth in mutual understanding since its creation. The rewards of this valuable work have set us free to witness together more effectively (cf. International Anglican-Roman Catholic Commission for Unity and Mission, Growing Together in Unity and Mission, 93).  This is especially vital given the manifold challenges facing our human family today. I am grateful, therefore, that this important dialogue continues.

At the same time, we also know that the ecumenical journey has not always been smooth.  Despite much progress, our immediate predecessors, Pope Francis and Archbishop Justin Welby, acknowledged frankly that “new circumstances have presented new disagreements among us.”  Nevertheless, we have continued to walk together, because differences “cannot prevent us from recognizing one another as brothers and sisters in Christ by reason of our common baptism” (Joint Declaration, 5 October 2016). For my part, I firmly believe that we need to continue to dialogue in truth and love, for it is only in truth and love that we come to know together the grace, mercy and peace of God (cf. 2 Jn 1:3), and thus can offer these precious gifts to the world.

What is more, the unity which Christians seek is never an end in itself, but is directed towards the proclamation of Christ, in order that, as the Lord Jesus himself prayed, “the world may believe” (Jn 17:21). In addressing the Primates of the Anglican Communion in 2024, Pope Francis declared that “it would be a scandal if, due to our divisions, we did not fulfil our common vocation to make Christ known” (Address to Primates of the Anglican Communion, 2 May 2024).  Dear sister, I willingly make these words my own, for it is through the witness of a reconciled, fraternal and united Christian community that the proclamation of the Gospel will resound most clearly (cf. Message for the 2026 World Mission Day, 2).

With these fraternal sentiments, I invoke upon you the blessings of Almighty God as you take up your high responsibilities. May the Holy Spirit come down upon you and make you fruitful in the Lord’s service.

 

From the Vatican, 20 March 2026
Memorial of Saint Cuthbert, Bishop

LEO PP. XIV

THE INSTALLATION OF THE NEW “ARCHBISHOP” OF CANTERBURY…

 

It wasn’t their Holy Eucharist, simply a liturgy. The music, typical of most Anglican parishes, was absolutely splendid. 

There was Roman Catholic participation and I think the new Archbishop of Westminster participated and a couple of cardinals, one who isn’t a bishop. 

The liturgy had a lot of English pageantry, something in which they excel. 

Most Bugnini Mass goers would be delighted if this happened in the One, Holy, Catholic and Apostolic Church. They are thrilled it happens in the Anglican Communion, which has the look of Catholicism without Holy Orders or Apostolic Secession and most of all Bugnini Mass goers love the Anglican Communion’s ethos of “anything goes.!”

The King and Queen of England were not present. Prince William and Princess Kate were there instead.

Canterbury Cathedral is an absolutely splendid example of Gothic architecture. Its history is phenomenal. 

I was able to go there in the early 1980’s and in fact purchased a ceramic chalice in their gift shop which I did use at times in my Bugnini Mass celebrations. Then there was a warning about using these types of chalices as they contain lead and could poison the poor humble priest drinking from it as it would leach into the Wine. 

Of course, then the Vatican forbade chalices not made of Precious Metals. I was obedient to health and the Vatican!

But as progressive as the Anglican Communion is, they should repatriate this magnificent Cathedral back to its original owners, the Holy Roman Church. That would be a marvelous act of restitution! No? 

ON THE VERY DAY THAT A WOMAN IN THE ANGLICAN CHURCH, WHICH HAS INVALID AND UTTERLY VOID HOLY ORDERS, IS “ELEVATED” TO BE THE FIRST WOMAN “ARCHBISHOP” OF CANTERBURY, POPE LEO CORRECTS THEIR HERESY!

Pope Leo corrects heretical notions of Holy Orders on the very day day a woman is installed as the “Archbishop of Canterbury” by the Anglican Communion which does not have Apostolic Succession” or valid Holy Orders. 

His Holiness is also correcting and challenging the schism fomenting Archbishop, Cardinal Hollerich who can’t wait for female priests. Perhaps he should become Anglican?

His Holiness makes clear the hierarchical nature of the Church, thus making clear what Pope Francis had made incoherent and muddied. 

Pope Leo makes clear, infallibly so, that only men can be called to Holy Orders, that of bishop, priest and deacon.

Thank your Pope Leo!

GENERAL AUDIENCE

St Peter's Square
Wednesday, 25 March 2026

[Multimedia]

_________________

Catechesis. The Documents of Vatican Council II. II. Dogmatic Constitution Lumen gentium. 5. On the foundation of the Apostles. The Church in her hierarchical dimension"

Dear brothers and sisters, good morning and welcome!

We will continue our catecheses on the Documents of the Second Vatican Council, commenting on the Dogmatic Constitution Lumen gentium on the Church (LG). After presenting her as the People of God, today we will consider her hierarchical form.

The Catholic Church is founded on the Apostles, whom Christ appointed as the living pillars of His mystical Body, and possesses a hierarchical structure that works in the service of the unity, mission and sanctification of all her members. This sacred Order is permanently founded on the Apostles (cf. Eph 2:20; Rev 21:14), as authoritative witnesses to the resurrection of Jesus (cf. Acts1:22; 1 Cor 15:7) and sent by the Lord Himself on mission into the world (cf. Mk 16:15; Mt 28:19). Since the Apostles are called to faithfully preserve the Master’s salvific teaching (cf. 2 Tim 1:13–14), they hand on their ministry to men who, until Christ’s return, continue to sanctify, guide and instruct the Church “through their successors in pastoral office” (Catechism of the Catholic Church, no. 857).

This apostolic succession, founded on the Gospel and in the Tradition, is explored further in Chapter III of Lumen gentium, entitled “On the hierarchical structure of the Church and in particular on the Episcopate”. The Council teaches that the hierarchical structure is not a human construct, functional to the internal organization of the Church as a social body (cf. LG, 8), but a divine institution whose purpose is to perpetuate the mission given by Christ to the Apostles until the end of time.

The fact that this theme is addressed in Chapter III, after the first two chapters have considered the very essence of the Church (cf. Acta Synodalia III/1, 209–210), does not imply that the hierarchical constitution is a subsequent element with respect to the People of God: as the Decree Ad gentes notes, “the Apostles were the first budding-forth of the New Israel, and at the same time the beginning of the sacred hierarchy” (no. 5), inasmuch as they were the community of those redeemed by Christ’s Paschal Mystery, established as a means of salvation for the world.

To understand the Council’s intention, it is advisable to read carefully the title of Chapter III of Lumen gentium, which explains the fundamental structure of the Church, received from God the Father through the Son and brought to fulfilment by the outpouring of the Holy Spirit. The Council Fathers did not want to present the institutional elements of the Church, as the noun “constitution” might imply if understood in the modern sense. The Document concentrates instead on the “ministerial or hierarchical priesthood”, which differs “in essence and not only in degree” from the common priesthood of the faithful, recalling that the latter are “nonetheless interrelated: each of them in its own special way is a participation in the one priesthood of Christ” (LG, 10). The Council thus addresses the ministry conferred upon men endowed with sacra potestas, sacred power (cf. LG, 18) for service in the Church: it focuses in particular on the episcopate (LG, 18–27), then on the priesthood (LG, 28) and the diaconate (LG, 29) as degrees of the one sacrament of Holy Orders. (My comment: here Pope Leo makes sure to link all three aspects of Holy Orders to the one Sacrament to which only MEN are called.)

By the adjective “hierarchical”, therefore, the Council intends to indicate the sacred origin of the apostolic ministry in the action of Jesus, the Good Shepherd, as well as its internal relationships. The Bishops, first and foremost, and through them the priests and deacons, have received tasks (in Latin munera), which lead them to the service of “all those who belong to the People of God”, so that, “working toward a common goal freely and in an orderly way, [they] may arrive at salvation” (LG, 18).

Lumen gentium repeatedly and effectively recalls the collegial and communal nature of this apostolic mission, reaffirming that the “duty which the Lord committed to the shepherds of His people is a true service, which in sacred literature is significantly called ‘diakonia’ or ministry” (LG, 24). We can therefore understand why Saint Paul VI presented the hierarchy as a reality “born of the charity of Christ, to fulfil, spread and ensure the intact and fruitful transmission of the wealth of faith, examples, precepts and charisms bequeathed by Christ to His Church” (Address, 14 September 1964, in Acta Synodalia III/1, 147).

Dear sisters and dear brothers, let us pray to the Lord that He may send to His Church ministers who are ardent with evangelical charity, dedicated to the good of all the baptized, and courageous missionaries in every part of the world.

BOMBSHELL GOOD NEWS: POPE LEO’S WAY OF CORRECTING THE HORRIBLY FLAWED AND PASTORALLY INSENSITIVE TRADITIONIS CUSTODIS—THANK YOUR HOLY FATHER AND GOD BLESS YOU…

 BOMBSHELL! 💣 

In addition to Pope Leo’s bombshell pastoral solution, you can read a great interview with Cardinal Eijk who recently celebrated His Eminence’s first Solemn Pontifical Mass in the Ancient Ordo! More bishops need to learn this and experience what His Eminence describes. 

You can read the interview HERE!

UPDATE: Vatican News report:

Liturgy and the Tridentine Mass

Finally, the Pope addressed an issue to which he is “particularly attentive”: the growing number of communities attached to the Vetus Ordo (the celebration of the Mass in Latin according to the liturgy in use before the Second Vatican Council).

In this regard, Pope Leo XIV expressed concern that this situation could open “a painful wound within the Church regarding the celebration of the Mass,” which he described as “the very sacrament of unity.”

If the Church is a mother who cares for her children, he said, she must heal wounds and learn to look upon others “with renewed understanding and greater sensitivity."

He therefore invites the Bishops, with the help of the Holy Spirit, to seek “concrete solutions” that will generously include those sincerely attached to the Vetus Ordo, while remaining faithful to the directions of the Second Vatican Council.

A COMMUNIQUE FROM THE POPE TO FRENCH BISHOPS: BASICALLY WHAT POPE LEO IS SAYING IS WHAT I’VE BEEN SAYING FOREVERRR…IT’S NOT EITHER/OR BUT BOTH/AND. I AM CONVINCED THAT POPE LEO READS MY BLOG, OR MAYBE NOT:

BYW, THIS IS WHAT “PASTORAL” LOOKS LIKE IN TERMS OF PAPAL MINISTRY: 

Finally, dear brothers, you intend to address the delicate theme of the Liturgy, to which the Holy Father is particularly attentive, in the context of the growth of communities attached to the Vetus Ordo. It is troubling that a painful wound continues to open in the Church concerning the celebration of the Mass, the very sacrament of unity. To heal it, a fresh regard from each person toward the other, with a greater understanding of the other's sensibility, is surely needed — a regard that could allow brothers enriched by their diversity to welcome one another mutually, in charity and in the unity of faith. May the Holy Spirit suggest to you concrete solutions that would generously include those sincerely attached to the Vetus Ordo, while respecting the orientations set forth by the Second Vatican Council regarding the Liturgy.

I DISLIKE IT! I LIKE IT! A RENOVATION RE-ENCHANTMENT RUN AMUCK AND A RENOVATION REENCHANTMENT DONE THE RIGHT WAY AND BOTH BY ECCLESIASTIC STUDIOS AND SONS….

 The first “before” and “after” runs off the rails. While the after is better, it is way too much! Did I write, it is way too much! And on top of that, the baldachin contains a true altar with the tabernacle under it and then in front of that another altar. Two altars back to back when the before only had one! Why, oh why!?

It is inconceivable to me that bishops in some dioceses have no policies about having only one main altar when building new churches or having major renovations of older churches. 

Thus, I dislike this first “before and after” although the after is better than the before, to say the least, but overdone and of course those back to back altars which are not in the “before”. 

BEORE (UGH):

AFTER (UGH):

With this second renovation, I like it, but not completely. This is clearly a 1980’s structure that has seating on three sides of the altar. I get it; but I don’t think this configuration creates a better sense of community compared to straight seating that is more common in pre-Vatican II churches. In fact, it causes more distractions for everyone. But, alas.

The “before” isn’t that bad, but the after is much better. The altar railing is placed in the proper position, on the nave level, thus not becoming a visual barrier to the altar or obscuring it. They maintain only one main altar with a splendid, I mean, splendid reredos for the tabernacle and six candlesticks. This part is beautifully done! My only critique is the ceiling. It is overdone and should have been more muted. I find it distracting to the rest of the renovation, but alas!

BEFORE (NOT BAD):

AFTER (VERY BEAUTIFUL, VAST IMPROVEMENT):