Forget About Traditionis Custodes: FSSP Ordains Five Subdeacons

@Ave Crux Protip: Loads O' Bold, Ranty Red and Lotsa Underlining is not "additional clarification". More importantly, no one here even needs your "additional clarifcation".

You wrote: "It appears additional clarification is needed for those who misread the Responsa Ad Dubia from the Vatican."

Based on the comments here, that doesn't apply to anyone, not even yourself. You haven't mis-read the document, you simply don't understand it.

"After discernment the diocesan Bishop is authorised to grant permission..."

Bishop Finn isn't the diocesan Bishop for any of the three diocsese in Nebraska. This Vatican "clarification" addresses what a diocesan Bishop is authorized to grant.

When you figure out the difference between a retired bishop and the diocesan bishop, then you can go back to playing with your GTV crayon box. What happened? Did you run out of Yammering Yellow?

Wyswieconych zostalo 4 subdiakonow.

There was 4 subdeacons who were ordained last Saturday! Please edit this post

@Kenjiro M. Yoshimori What wonderful news! We were wondering how that "Visitation" at the Carmelite monastery was going and had heard they weren't going to let the "Visitators" into the monastery (AKA "Inquisitors" and "Executioners").

Our Lady at Quito said that those in "Authority" would begin to abuse the weak in our times. Well, it's time to fight back over these outrageous abuses.

I say "No!" to these evil men and all their designs for destruction.

It appears additional clarification is needed for those who misread the Responsa Ad Dubia from the Vatican:

If re-read it correctly --- The Diocesan Bishop is authorized by the Vatican to grant permission only for the Rituale Romanum not the Pontificale Romanum.

ANSWER OF THE VATICAN PRECISELY TO THE DUBIA QUESTION AS TO WHETHER THE PONTIFICALE ROMANUM MAY BE USED:

The Vatican's response to this Dubia question was "Negative"

"After discernment the diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica 1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council."

However, FSSP and Bishop Finn faithfully used the Traditional Pontificale Romanum, nonetheless.

Long live Tradition! Long live Christ the King, and not those who abuse their authority to destroy what was not theirs to destroy.

Bishop Finn and FSSP carry on, faithful to Tradition despite the following:

Per en.news "The Pontificale Romanum ceremony took place in the chapel of Saints Peter and Paul at Our Lady of Guadalupe Seminary..."

Vatican's reply to the Dubia regarding the Pontificale Romanum:

RESPONSA AD DUBIA
on certain provisions of the
Apostolic Letter
TRADITIONIS CUSTODES
issued “Motu Proprio” by the Supreme Pontiff
FRANCIS

To the proposed question:

Is it possible, according to the provisions of the Motu Proprio Traditionis custodes, to celebrate the sacraments with the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council?

The answer is:

Negative.

The diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica 1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council. He may grant this permission only to those canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes, celebrate using the Missale Romanum of 1962.

Explanatory note (i.e. the "Party line" propaganda):

The Motu Proprio Traditionis custodes intends to re-establish in the whole Church of the Roman Rite a single and identical prayer expressing its unity, according to the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council and in line with the tradition of the Church.

The diocesan Bishop, as the moderator, promoter and guardian of all liturgical life, must work to ensure that his diocese returns to a unitary form of celebration (cf. Pope Francis, Letter to the Bishops of the whole world that accompanies the Apostolic Letter Motu Proprio data Traditionis custodes).

This Congregation, exercising the authority of the Holy See in matters within its competence (cf. Traditionis custodes, n. 7), affirms that, in order to make progress in the direction indicated by the Motu Proprio, it should not grant permission to use the Rituale Romanum and the Pontificale Romanum which predate the liturgical reform, these are liturgical books which, like all previous norms, instructions, concessions and customs, have been abrogated (cf. Traditionis custodes, n. 8).

After discernment the diocesan Bishop is authorised to grant permission to use only the Rituale Romanum (last editio typica 1952) and not the Pontificale Romanum which predate the liturgical reform of the Second Vatican Council.

This permission is to be granted only to canonically erected personal parishes which, according to the provisions of the Motu Proprio Traditionis custodes, celebrate with the Missale Romanum of 1962.

It should be remembered that the formula for the Sacrament of Confirmation was changed for the entire Latin Church by Saint Paul VI with the Apostolic Constitution Divinæ consortium naturæ (15 August 1971).

This provision is intended to underline the need to clearly affirm the direction indicated by the Motu Proprio which sees in the liturgical books promulgated by the Saints Pope Paul VI and Pope John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the lex orandi of the Roman Rite (cf. Traditionis custodes, n. 1).

In implementing these provisions, care should be taken to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form given to us by the reform of the Second Vatican Council.

This should take place through an appropriate formation that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life.