One thing I fail to understand about the liturgical reform...

is why they took this bit of coolness out of the Rite for the Consecration of a Church.

Pentecost at the Pantheon

Fr Z has a better camera than I do, so I'll link to his shots of Pentecost at the Pantheon rather than post my own.

Interestingly, Mass this morning was celebrated by a Syriac Catholic Bishop who works at the Vatican. He wore his own rite's (pretty nifty looking) vestments despite celebrating according to the Roman Rite.

Interesting... Pentecost Indoors...

From the Bolletino:

L’11 maggio 2008, Domenica di Pentecoste, alle ore 10, il Santo Padre Benedetto XVI celebrerà nella Basilica Vaticana la Santa Messa della Solennità.
Alla Celebrazione sono invitati i fedeli della diocesi di Roma e i pellegrini presenti in città.

It seems as though this year's Pentecost Sunday Mass will be celebrated by the Holy Father inside St Peter's rather than in the Square as has been done in previous years.
I'm not one of those people who think that the Holy Father should never celebrate Mass in St Peter's Square, but I do think that it is fitting that St Peter's itself be used more often for Papal Masses.

FSSP Parish in Rome

Via The New Liturgical Movement:

It is with great joy that the Priestly Fraternity of St. Peter announces the opening of a personal parish in the Diocese of Rome. The decree of erection of the parish, which is dated Easter day of 2008, states that in conformity with art. 10 of Summorum Pontificum, “and after having received the proposal of the Cardinal Vicar, the Holy Father has established that in the central sector of the Diocese of Rome, in the 1st District, and in a fitting place of worship, namely, the Church of Ss. Trinità dei Pellegrini . . . should be erected a personal parish, in order to guarantee proper pastoral care for the entire community of Traditionalist faithful residing in the same Diocese.

The Fraternity of St. Peter is deeply grateful to the Holy Father and his Vicar, Cardinal Camillo Ruini, to be entrusted with this parish in the See of Peter. Of the many dioceses where it serves, this is the tenth apostolate which has been erected as a full personal parish, and the first in Europe. It is hoped that this particular parish will serve not only the local parishioners, but that it will also provide a fine example of the beauty and solemnity of the extraordinary form of the Roman Rite to the many pilgrims and students in Rome. Rev. Joseph Kramer, FSSP, has been appointed as the first pastor of the parish Ss. Trinità dei Pellegrini, Rector of the venerable Archconfraternity of the same name, and Rector of the church.

The installation of Fr. Kramer as pastor, and official opening Mass of the parish will take place on June 8, 2008. The Fraternity of St. Peter asks for your prayers in carrying out these new duties towards the faithful, and the Diocese of Rome.

Sanity, blessed sanity...

Amy Welborn has an excellent and thought-provoking post based on her stumbling across a 1960 book written by one of the leading members of the American Liturgical Movement. She does a nice job of identifying the aims of the movement, as well as picking out the strengths and weaknesses of their approach.
My favourite bit (it made me laugh out loud):

So you’ve got two factors working here - connect the laity more consciously to Christ in the Eucharist - and take a look at the structure of the Mass from various perspectives.

Notice the absence of Freemasons.

Needless to say, with hindsight about the less desirable fruits of the liturgical reform Amy can ask the obvious question:

The book ultimately left me with a feeling of “What were they thinking?” Easy for me to say, again, with the convenience of hindsight.

I mean…think of it this way. How could anyone think that taking an ancient form of the Mass and totally reforming it in a matter of less than a decade would not turn out to be problematic? Reinhold refers to it as a “thorough reconstruction.” How could they not see that taking what Catholics had been taught was the “Mass of the Ages” and that in some way represented truths about their faith, not just in the content, but in the fact of its antiquity and universality and what those qualities expressed about the antiquity, solidity and universality of the faith itself…and then saying, “Oh, here’s a new one..” - how could they not see that as disruptive and a recipe for confusion?

Read the whole thing, and you'll find it shot through with Amy's characteristic sanity.

Personally, I think the Church needs to engage with a number of issues. The question of a liturgical spirituality amongst the priests and the faithful needs to be tacked - the best way of avoiding the excesses (coming from both ends of the left/right spectrum) of archeologist, activism, hyper-traditionalism (Angry-Trad Syndrome), rubricism, anti-rubrisicm, etc... etc... is the nurturing of an authentic liturgical spirituality. Such a spirituality respects the liturgy and is formed by the liturgy, but is not blind to the social aspect of worship and the reciprocal relationship between the liturgy and the broader life of the Church.

Secondly, we have Marini's account of how Bugnini et al 'won' the post-conciliar battle concerning the liturgical reform. We also have a number of strong critiques of the resultant liturgy. The missing part of the equation is an analysis of how the 'traditionalists' (for want of a better word) lost the battle against Bugnini. Objectively speaking, because they lost, we know that there was some political or intellectual or spiritual flaw in the case which they advanced or in the manner in which they pressed their case. An appreciation of the weaknesses and tactical failures which helped determine the course of events is essential if a New Liturgical Movement is to be built on a solid foundation.

Concluding Postscript
Some of the Comment Box 'discussion' in some of the liturgy websites is driving me freaking crazy. Even sympathetic readers grow tired when certain points are raised again and again and again, often on only the slimmest of pretexts. Additionally, some of the intemperate language used about the Second Vatican Council, various Popes and bishops rarely does little more than alienate people. Even legitimate criticism loses its weight when it's clothed in the garments of hysteria, outrage or just plain grumpiness.

The Augustinian Influence...

I wish that some bright theologian would write a substantial article or book on the theme of The Augustinianism of Joseph Ratzinger because one frequently comes across ideas and insights in his preaching and writing which have a distinct Augustinian stamp. Take the following little snippet from his homily at today's priestly ordinations:

Cari Ordinandi, in futuro dovrete sempre ritornare a questo momento, a questo gesto che non ha nulla di magico, eppure è così ricco di mistero, perché qui è l’origine della vostra nuova missione. In quella preghiera silenziosa avviene l’incontro tra due libertà: la libertà di Dio, operante mediante lo Spirito Santo, e la libertà dell’uomo. L’imposizione delle mani esprime plasticamente la specifica modalità di questo incontro: la Chiesa, impersonata dal Vescovo in piedi con le mani protese, prega lo Spirito Santo di consacrare il candidato; il diacono, in ginocchio, riceve l’imposizione della mani e si affida a tale mediazione. L’insieme dei gesti è importante, ma infinitamente più importante è il movimento spirituale, invisibile, che esso esprime; movimento ben evocato dal sacro silenzio, che tutto avvolge all’interno e all’esterno.

[Those who read Italian will note that my translation is a little less than literal in places - some Italian concepts don't translate exactly into English]

Dear Ordinandi, in future, you must always return to this moment, to this gesture which has nothing magical about it, but rather is so rich in mystery, because it is at the origin of your new mission. In this silent prayer there comes about the meeting of two freedoms: the freedom of God, operating by means of the Holy Spirit and the freedom of man. The imposition of the hands expresses the specific form of of this encounter: the Church, 'in-personated' by the bishop, standing up with hands outstretched, prays the Holy Spirit to consecrate the candidate; the deacon, kneeling, received the imposition of the hands and entrusts himself to that mediation. The overall significance of the gestures is important, but infinitely more important is the invisible spiritual movement, well evoked by the sacred silence which encloses everything, interiorly and exteriorly.

The symbolic reading of the gestures of ordination, along with the emphasis on the more important spiritual/interior action of the sacrament (which is both concealed and revealed by the external gestures) is frightfully Augustinian. In his treatment of the liturgical sacraments and the mysteries of the faith, Augustine frequently treated the external significance of the visible as the door to a deeper and more significant spiritual meaning, which in turn renews man 'from the inside' and enables him to make real that which is symbolized externally. Likewise, Benedict is pointing out that the new service of the priest is symbolized by the gestures of the ordination rite. However, beneath these gestures is a deeper spiritual change which makes it possible for the priest to fulfill the new mission of service. Without this deeper sacramental aspect, the exterior sign would lack efficacy.
Similarily, the emphasis on memory (always return to this moment) and the relationship between human and divine freedoms were themes which occupied Augustine greatly.

More distinctively 'Benedictine' is his reference to Sacred Silence. This ties into his overall liturgical vision which emphasizes an interior and exterior silence, which allows those who participate in the Sacred Liturgy to grasp the deeper meaning we've already mentioned.

Promotions at Ecclesia Dei

There's been some movements at the Pontifical Commission 'Ecclesia Dei' which is responsible for matters concerning the celebration of the Extraordinary Form of the Roman Rite.
The secretary Mons. Camille Perl has been made Vice-President - a new post, whilst his under-secretary Mons. Mario Marini (not to be confused with either of the Papal MCs of the same surname) has been made secretary. This obviously reflects the increased workload and importance of the commission.

Interesting Debate

There's an interesting debate happening over at Fr Philip's blog: Is it appropriate to wash off one's ashes after Mass?

A question

In Spe Salvi the Pope makes the following point:

In the arrangement of Christian sacred buildings, which were intended to make visible the historic and cosmic breadth of faith in Christ, it became customary to depict the Lord returning as a king—the symbol of hope—at the east end; while the west wall normally portrayed the Last Judgement as a symbol of our responsibility for our lives—a scene which followed and accompanied the faithful as they went out to resume their daily routine. As the iconography of the Last Judgement developed, however, more and more prominence was given to its ominous and frightening aspects, which obviously held more fascination for artists than the splendour of hope, often all too well concealed beneath the horrors.

During the various discussions that have been happening on various 'blogs today, it's been pointed out that the Last Judgement is painted on the western wall of the Sistine Chapel. Now, it's not at all unusual for 'liturgical East' to be 'geographical West', I'm curious as to how it came about that the altar in the Sistine Chapel faces geographical west, towards something that iconographically belongs at the 'liturgical West'. Is there an interesting historical explanation?

Media Reaction...

How wonderful to see the Holy Father confirm to the world that celebrating towards the liturgical East is still a legitimate option! I'm interested in what the media reaction will be however. The Italian newspaper La Repubblica has this rather banal report (translation mine):

"Whilst for other creatures, who are not called to eternity, death means only the end of earthly existence, in us sin creates an abyss which risks swallowing us up forever, if the Heavenly Father does not reach out his hand towards us." These severe words, which contradict the openness of Paul VI regarding the possibility that animals also go to paradise, were spoken by Benedict XVI in the Sistine Chapel before the extraordinary fresco of Michelangelo of the Last Judgement. He did this during the homily of the mass which will be remembered for a long time: after 40 years, for the first time in fact, a Pope has celebrated with his back to the faithful, despite the fact that for the mass of the rite of baptism was chosen from the new post-conciliar missal in Italian, and not that of Pius V, notwithstanding the fact that from the 14th of September last Pope Ratzinger has liberalised the use of Latin.

Piano, Piano, Conversi ad Dominum

Rocco has news of the litugical orientation for tomorrow's Papal Mass:

In another significant liturgical turn at the very top, B16 will celebrate tomorrow's annual Sistine Chapel Mass for the Baptism of the Lord in the ad orientem stance -- that is, facing away from the congregation and toward the cross that stands at the chapel's back wall.
In an explanatory note from the Office for Papal Liturgical Celebrations picked up by the Italian wires, the papal MC Msgr Guido Marini noted that the Mass, to be conducted according to the post-Conciliar "Ordinary Use" approved by Paul VI, would use the main altar of the Sistine Chapel -- as the original altar is not freestanding, versus popolorum celebrations there have required the construction of a temporary altar and platform. While John Paul II celebrated his first Mass after his 1978 election using the permanent altar and no freestanding altar exists in the Pope's private chapel, a public papal liturgy has not been celebrated in the "common orientation" in memory.
"The celebration at the old altar is being restored so as not to alter the beauty and harmony of this architectural jewel," the note said, "preserving its structure from the celebratory point of view and using an option contemplated by the liturgical norms." The change of orientation, Marini's statement said, would seek to enhance "the attitude and disposition of the whole assembly."
The annual liturgy features the baptism of several infants by the pontiff. The contemporary baptismal font designed by Lello Scorzelli -- also the designer of the pastorali, the cross-topped liturgical staffs used by Paul VI and his successors -- will likewise be maintained.

Origen the Liturgist

Origen's treatise On Prayer has an interesting section at the end about the formalities of prayer which give an interesting insight into 3rd century practices.
On standing and praying

Of all the innumerable dispositions of the body that, accompanied by outstretching of the hands and upraising of the eyes, standing is preferred—inasmuch as one thereby wears in the body also the image of the devotional characteristics that become the soul. I say that these things ought to be observed by preference except in any special circumstances, for in special circumstances, by reason of some serious foot disease one may upon occasion quite properly pray sitting, or by reason of fevers or similar illnesses, lying, and indeed owing to circumstances, if, let us say, we are on a voyage or if our business does not permit us to retire to pay our debt of prayer, we may pray without any outward sign of doing so.

But kneeling has its place as well

Moreover, one must know that kneeling is necessary when he is about to arraign his personal sins against God with supplication for their healing and forgiveness, because it is a symbol of submission and subjection. For Paul says; For this cause I bow my knees unto the Father from whom is all fatherhood named in heaven and on earth. It may be termed spiritual kneeling, because of the submission and self-humiliation of every being to God in the name of Jesus, that the apostle appears to indicate in the words: that in the name of Jesus every knee should bow in heaven and on earth and under the earth.
It should not be supposed that beings in heaven have bodies so fashioned as actually to possess knees, since their bodies have been described possibly as spherical in form by those who have discussed these matters more minutely. He who refuses to admit this will also, unless he outrages reason, admit the uses of each of the members in order that nothing fashioned for them by God may be in vain. One falls into error on either hand, whether he shall assert that bodily members have been brought into being by God for them in vain and not for their proper work, or shall say that the internal organs, the intestine included, perform their proper uses even in heavenly beings. Exceedingly foolish will it be to think that it is only their surface, as with statues, that is human in form and nothing further underneath.

A very literal ad orientem

A few words may now be added in reference to the direction in which one ought to look in prayer. Of the four directions, the North, South, East, and West, who would not at once admit that the East clearly indicates the duty of praying with the face turned towards it with the symbolic suggestion that the soul is looking upon the dawn of the true light?
Should anyone, however, prefer to direct his intercessions according to the aperture of the house, whichever way the doors of the house may face, saying that the sight of heaven appeals to one with a certain attraction greater than the view of the wall, and the eastward part of the house having no opening, we may say to him that since it is by human arrangement that houses are open in this or that direction but by nature that the East is preferred to all the other directions, the natural is to be set before the artificial. Besides, on that view why should one who wished to pray when in the open country pray to the East in preference to the West? If, in the one case it is reasonable to prefer the East, why should the same not be done in every case? Enough on that subject.

A Liturgical Curiosity

I attended the Mass of the Rings this morning. Of interest was the fact that amongst the concelebrating Cardinals was Emmanuel III Delly who wasn't wearing a chasuble. Instead, he was wearing what looked like a cope. This is because liturgical law states that when concelebrating in a liturgical rite which is not his own, a priest should retain the vestments proper to his rite. Thus, he wore Chaldean vestment and that garment which looks like a cope is, I think, called a Ma'apra.
Now, exceptions can legitimately be made in situations where (for example) Eastern rite priests don't have access to their regular vestments, but it's wonderful to see the splash of colour and variety that properly vested Eastern rite priests add to some of the larger concelebrated Masses in Rome.

Two more things:
My previous consistory post contains an error about Mons Marini. He was MC in Genoa, not Bologna, prior to his move to the Vatican.
Also, Rocco has a nice picture of the rings given to the new Cardinals. The Holy Father explained the design thus:

Questo, cari Fratelli neo-Cardinali, sarà sempre per voi un invito a ricordare di quale Re siete servitori, su quale trono Egli è stato innalzato e come è stato fedele fino alla fine per vincere il peccato e la morte con la forza della divina misericordia.
This [the crucifxion], dear brother Cardinals, will always be an initation for you to remember which King you are servants of, and what throne He was raised up on and how he was faithful to the end in order to conquer sin and death with the power of divine mercy.

Edited to add: For those who are interested, this photo shows the Holy Father's vesture for the Mass. Note especially the gold lace on his alb and the pontifical dalmatic.

Consistory Notes

My regular readers will not be surprised to know that I attended this morning's public consistory and I've been reading some of the coverage on various 'blogs such as The New Liturgical Movement and WDTPRS.

Needless to say, it was a wonderful event and much of the 'blog commentary is focusing on the Holy Father's vesture and the wonderful Papal throne which was dusted off for the occasion. (Cf Matt 13:52) They certainly added to the occasion and show that Mons Marini seems to be making his mark in terms of the 'style' in which the liturgy is celebrated. The fact that the liturgy was held inside St Peter's shouldn't have been a surprise to anyone. The idea of holding an outdoor ceremony at the end of a Roman November, particularly one at which so many elderly princes of the Church were to be present was always optimistic, and it's been common knowledge in the city for quite a while that the whole thing would be moved indoors. It is unfortunate that this meant that many of the faithful who had travelled long distances to see their bishops being elevated to the Sacred Purple had to watch on TV screens in the Piazza , but there was no other realistic alternative. Thankfully, I did get inside the basilica and it certainly is wonderful when St Peter's is used for these solemn liturgies. There's something very special about the enthusiastic chanting of the responses and hymns in Latin by the congregation in such a manner that it threatens to raise the roof of this extraordinary building.

Some Liturgical Questions
Some questions have been asked in the comment-boxes of the various 'blogs about the absence of the altar cross - maybe it wasn't visible in the TV coverage, but the cross, rather than being placed on the altar behind the Holy Father, was rather placed at the top of the steps which lead down to the confessio. One wonders whether the intention was that the Holy Father should be facing the cross during the liturgy.
It should also be noted that the consistory is structured as a liturgy of the word - therefore, it's not at all inappropriate for the Holy Father to preside in his cope rather than just wearing choir dress. (I don't think anyone was complaining about the cope, but people are curious about the switch in vesture.)
I'm enthusiastic about Mons Marini, but I think he's still settling into his job. There were quite a number of gaffs during the consistory which jarred. The Holy Father read the formula for a Cardinal Deacon when imposing the birettas on a number of the Cardinal Priests and the wrong prayer was read before the Cardinals' profession of faith. The microphone was poorly handled as well, meaning that we frequently missed the first few words of the Holy Father's prayers. That being said, I can't imagine what it is like stepping into a job of that magnitude, and given his experience in Bologna, I'm sure that these little wrinkles will soon be ironed out. Whilst not a fan of his predecessor's style, having seen him at work on numerous occasions, I always respected his ability to run a liturgy smoothly and with a certain attention to detail. Speaking of Archbishop Marini, one is tempted to read something into the fact that he did attend the consistory, but quietly placed himself right at the back of the section reserved for the so-called Capella Papale. Cardinal Sodano, I understand, didn't attend at all. Having just turned 80, one wonders whether his retirement as Dean of the Sacred College is imminent. [Fr Z corrects me on this point. It seems that Cardinal Sodano was present. I don't recall where I read that he was absent.]

Other things which occur to me
It will not escape the attention of anyone who followed the consistory that great emphasis was placed on the bestowal of a red hat on Emannuel III Delly, Patriarch of Babylon of the Chaldeans. As head of a Church which is suffering much and whose members are enduring great fortitude, his elevation to the College of Cardinals is pregnant with meaning. As the Holy Father himself said:

Questi nostri fratelli e sorelle nella fede sperimentano nella propria carne le conseguenze drammatiche di un perdurante conflitto e vivono al presente in una quanto mai fragile e delicata situazione politica. Chiamando ad entrare nel Collegio dei Cardinali il Patriarca della Chiesa Caldea ho inteso esprimere in modo concreto la mia vicinanza spirituale e il mio affetto per quelle popolazioni.
These brothers and sisters of ours in the faith are experiencing in their own flesh the dramatic consequences of a continuing conflict and currently live in an eveor more fragile and delicate political situation. By calling into the College of Cardinals the Patriarch of the Chaldean Church, I intended to express in a concrete way my spiritual cloeness and my affection for these suffering peoples.

It should be noted that as a Patriarch, His Beatitude will rank alongside the Cardinal Bishops in dignity and (unusually) does not receive a titular church in Rome.
Looking at the titular churches, some catch my eye:
Cardinal Vingt-Trois of Paris inherits San Luigi dei Francesi from his deceased predecessor Cardinal Lustiger. Cardinal Ortega's title of S. Maria della Presentazione is a newly erected title. So is Cardinal Njue's title of Preziossisimo Sangue di Nostro Signore Gesù Cristo. Cardinal Brady's title of Ss. Quirico e Giulitta was vacant since 1968. The title of S. Salvatore in Lauro was re-established, but as a Deaconry rather than a Cardinal Priest's Title for Cardinal Comastri. Cardinal Coppa's deaconry of S.Lino and Cardinal Cordes's deaconry of S. Lorenzo in Piscibus are newly established. (Curiously, there are a number of 'open' and already established Deaconries.) [Credit must be given to Salvador Miranda for this useful resource which is great for digging up information about these issues.]

Coronation of Elizabeth II

There's an interesting piece in the Telegraph about the Coronation Ceremony of Elizabeth II:

On June 2, 1953, four Knights of the Garter held a canopy over the head of the Queen. What came next we were not allowed to see.
I have just watched a remarkable Technicolor film of the Coronation - which has quite a different flavour from the black and white images we are accustomed to. It is available on DVD under the title A Queen is Crowned. But I had not at first noticed that at the moment the canopy is raised, the continuity is cut.
The voice of Laurence Olivier, speaking a text by Christopher Fry, announces: "The hallowing, the sacring." The ceremonial that comes next, which we were forbidden to see on film, is the anointing. Oil is poured from an eagle-shaped ampulla, or flask, into a spoon. The spoon is the only piece of Coronation regalia surviving from the Middle Ages. The Archbishop of Canterbury anoints the monarch on the forehead, breast and hands.
The camera then picks up the narrative again, as the Queen is clothed with a wide-sleeved cloth-of-gold tunic reaching the ankles. It is gathered with a golden girdle. The young Queen looks like a figure in some Japanese play, walking in this wide, stiff gown to receive a jewelled sword, which she holds point upwards, swearing to defend widows and orphans. It is then placed on the altar.
There is a great deal of this sort of thing, and it is not laughable. I knew about the orb. "Receive this orb set under the Cross, and remember that the whole world is subject to the power and empire of Christ our Redeemer," the archbishop says. But I didn't know about the wide, golden bracelets placed on the sovereign's wrists as she sits on the Coronation Chair. They signify sincerity and wisdom.
Each item of the crown jewels has its meaning. The sceptre stands for power and justice, and there is another golden rod, standing for equity and mercy. After the archbishop, in his wide cope, reaches up and solemnly brings down the crown on to the Queen's head, she sits holding the sceptre in one hand and the rod in the other. They all look heavy for a young woman to bear, but then so are sovereignty, justice and mercy.
These ceremonies take place as the Queen is seated on the Coronation Chair. It had the so-called Stone of Scone fitted into it. The stone was reputed to be the one that Jacob used as a pillow on the night he dreamt of the ladder into heaven with angels ascending and descending. When Jacob awoke he said: "Surely the Lord is in this place; and I did not know it." And he was afraid, and said: "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven."
The Queen is then lifted into a different seat, her throne, by Lords Spiritual and Lords Temporal, who do her homage, one by one. Her husband says: "I, Philip, become your liege man."

Of course, on one level, this could be dismissed as an Anglican sham, BUT the signs of this quasi-sacramental act still speak clearly and it would be a mistake of the highest order were the ceremonial of coronation watered-down.

Motu Priprio: Summorum Pontificum

Fr Z has much more informed commentary than I can offer.

Motu Proprio - Official Confirmation

From the Bolletino:

COMUNICATO DELLA SALA STAMPA DELLA SANTA SEDE
Si è svolta ieri pomeriggio in Vaticano una riunione, presieduta dal Cardinale Segretario di Stato, in cui è stato illustrato ai rappresentanti di diverse conferenze episcopali il contenuto e lo spirito dell’annunciato "Motu proprio" del Santo Padre sull’uso del Messale promulgato da Giovanni XXIII nel 1962. Il Santo Padre si è recato a salutare i presenti e si è intrattenuto con loro in un’approfondita conversazione per circa un’ora. La pubblicazione del documento – che sarà accompagnato da un’ampia lettera personale del Santo Padre ai singoli Vescovi - è prevista entro alcuni giorni, quando il documento stesso sarà stato inviato a tutti i Vescovi con la indicazione della sua successiva entrata in vigore.

Basically, it's official confirmation of yesterday's meeting with various members of the Episcopal Conferences about the forthcoming Motu Proprio of the Holy Father about the use of the missal promulgated by John XXIII in 1962.
The statement adds that the Motu Proprio will be issued within a few days, and will be accompanied by a personal letter of the Holy Father. The letter and the document will be sent to all bishops, along with indications about its coming into force.
The communication also indicated that the Pope met and conversed with the bishops at yesterday's meeting for about an hour.

07/07/2007? Motu Date

Fr Z has the scoop:

On Wednesday afternoon the Secretary of State, Tarcisio Card. Bertone gave the Motu Proprio to 30 bishops from around the world on Wednesday afternoon in the Apostolic Palace. The bishops were explicitly chosen and invited for this. (I am guessing that they were heads of Bishops Conferences.) Pope Benedict XVI later came to the meeting. The document is three pages long, though what the format is in not revealed. The Pope’s accompanying letter is four pages.
It is clear from the way this was done that the Holy Father wanted to make sure that bishops got this document in this way, rather than having to read about it in the paper. I assume that what will happen now is that these bishops, if they are heads of conferences, will return home and distribute the document to the bishop members of the conference.
[UPDATE: They are not only heads of conferences: H.E. Archbp. Raymond Burke of St. Louis and H.E. Sean Card. O’Malley of Boston was there, whether because of this meeting or a coincidental meeting is not clear.]
The general publication is 7 July.

Motu Motion...

According to Fr Z, it's in the works:

I just received a "solid" on the status of Benedict XVI’s Motu Proprio to derestrict the older form of Mass.
A source in the Secretariate of State says the MP is still in the office of Latin Letters.
If we are at this stage, then it is signed and it will be promulgated.

Rosary with the Holy Father - Thursday

One of the least-known and beautiful Papal liturgies is coming up this week. Every year to mark the end of the Marian Month, there is a Rosary Procession through the Vatican Gardens, concluding with prayers and a brief homily from the Holy Father at the Lourdes Grotto. Entrance is by the Archway of the Bells and quite apart from the religious aspect, it's nice to be able to walk around inside the Vatican Gardens. It starts at 8pm and is usually over by about 9pm.