Fr. Z's Blog

Today the Dicastery for the Doctrine of the Faith (DDF) released – along with the decree and explanatory note about the SSPX – the requirements for clerics (deacons and priests, according to the 1983 Code) seeking reconciliation with the Church.  HERE  Also, the DDF details the procedure for reconciliation of clerics and or lay people, putting lay people into a couple of categories.  I have all four of these here, starting with the Formula of Adherence and Profession of Faith and then the two practical documents.

As part of that process, clerics must make the same profession of faith required of all clerics before ordination and of anyone before assuming legitimate ecclesiastical office. It is, basically, the Creed.

They must also sign a “Foruma Adhesionis”, a declaration of adherence to several points.  Those points include fidelity to the Catholic Church and the Roman Pontiff, refraining from public declarations opposed to his person or to the Magisterium.

Also, they must accept the doctrine taught in Lumen Gentium 25 concerning the Church’s Magisterium and the adherence due to it, even when it isn’t an infallible teaching, and respecting the teachings which require assent.  The cleric says he will have a positive interpretation regarding Vatican II and later liturgical and canonical reforms “quae aliquibus difficulter cum praecedentibus Magisterii declarationibus conciliari posse videntur … which can seem difficult to reconcile with previous declarations of the Magisterium.”  In other words, don’t automatically stick to a negative interpretation.

Then, the cleric accepts the validity (it does not say superiority or uniqueness, etc.) of the Mass and Sacraments celebrated with the intention of doing what the Church does, according to the rites found in the typical editions of the Roman Missal and the Rituals issued by Pope Paul VI and Pope John Paul II.  We can look around and see a lot of Masses which, to the objective viewer, don’t adhere to the rubrics and do not seem to intend what the Church intends.  Bottom line: don’t say the Novus Ordo is invalid.

Other steps include, of course, finding a bishop willing to take responsibility for you, at least experimentally, for a year.

They are supposed to sign that.  Here it is…

FORMULA OF ADHERENCE

Pledge my fidelity to the Catholic Church and to the Roman Pontiff, the Supreme Shepherd of the Church, Vicar of Christ, Successor of Blessed Peter in his Primacy, and Head of the College of Bishops, refraining from any public declaration that would be contrary to his person or to his Magisterium (cf. canons 1373 and 1365 of the Code of Canon Law).

I accept the doctrine set forth in No. 25 of the Dogmatic Constitution *Lumen Gentium * of the Second Vatican Council regarding the Magisterium of the Church and the obligation to adhere to it. With regard to certain doctrines taught by the Second Vatican Council, or regarding subsequent reforms—whether of the Liturgy or of Canon Law—which some find difficult to reconcile with previous declarations of the Magisterium, I undertake the obligation to follow a positive approach to interpreting doctrine under the guidance of the Magisterium, so that no one may separate it from the rest of the Church’s sacred doctrinal heritage.

I also declare that I accept validity of the Sacrifice of the Mass and the Sacraments celebrated with the intention of doing what the Church does, and according to the rites found in the official editions of the Roman Missal and the Rituals published by the Supreme Pontiffs Paul VI and John Paul II.

Finally, I promise to adhere to the common discipline of the Church and its laws, first and foremost those contained in the Code of Canon Law promulgated by Pope John Paul II

I have signed all of the above with my own hand,

In loco

Date

PROFESSIO FIDEI

I , ___

in good faith, believe and profess all and every thing contained in the Symbol of Faith, namely:

I believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible, and in one Lord Jesus Christ, the only-begotten Son of God, born of the Father before all ages, God from God, Light from Light, true God from true God, begotten, not made, of one substance with the Father, through whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate by the Holy Spirit of the Virgin Mary, and became man; He was also crucified for us under Pontius Pilate, suffered, and was buried; and He rose again on the third day according to the Scriptures, and ascended into heaven, and sits at the right hand of the Father, and will come again in glory to judge the living and the dead, whose kingdom will have no end; and in the Holy Spirit, the Lord and Giver of Life, who proceeds from the Father and the Son; who, together with the Father and the Son, is worshiped and glorified, who spoke through the prophets; and in the one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins, and I look forward to the resurrection of the dead and the life of the world to come. Amen. (i),/ i With firm faith I also believe all that is at is contained in the Word of God, whether written or handed down, and which the Church, either by solemn judgment or by her ordinary and universal Magisterium, proposes as to be believed as divinely revealed.

I also firmly embrace and uphold all and every teaching regarding the doctrine of faith or morals definitively taught by the Church. Furthermore, with religious obedience of will and intellect, I adhere to the doctrines proclaimed by either the Roman Pontiff or the College of Bishops when they exercise the authentic Magisterium, even if they do not intend to proclaim them definitively at that moment.

In loco

Date

Another document gives the procedure or praxis for reconciliation of SSPX priests.  In a way, this is their way around establishing another “Ecclesia Dei” Commission.

DICASTERY FOR THE DOCTRINE OF THE FAITH
PROCEDURE FOR THE RECONCILIATION OF PRIESTS COMING FROM THE PRIESTLY FRATERNITY OF SAINT PIUS X

The procedure followed by the Dicastery for the Doctrine of the Faith, effective July 1, 2026, stipulates that a priest who has decided to leave the Priestly Fraternity of Saint Pius X, and who is willing to accept the Second Vatican Council and the legitimacy of the novus ordo Missae, even while remaining attached to the usus antiquior, must:

1) Find an Ordinary (diocesan Bishop, Major Superior of clerical religious institutes of pontifical right, of clerical societies of apostolic life of pontifical right, etc.) willing to receive him ad experimentum.

2) Write a letter in his own hand to the Holy Father, introducing himself and requesting the remission of the censures incurred either because he received ordination from an excommunicated or irregular Bishop, or because—having been validly and legitimately ordained—he subsequently joined the Priestly Fraternity of Saint Pius X.

3) Attach the certificate of priestly ordination.

4) Attach the *Professio fidei* and the *Formula adhaesionis*, dated and signed (cf. attachments a-c).

5) Have the three aforementioned documents sent to the Dicastery for the Doctrine of the Faith by the Ordinary, who shall indicate in the covering letter his willingness to receive the priest *ad experimentum* into his Diocese or Institute.

Upon receipt of the three documents from the Ordinary, the Dicastery shall draft the Rescript remitting the censures, which will be signed by the Prefect and the Secretary of the Doctrinal Section.

The Dicastery will send the said Rescript to the Ordinary, accompanied by a letter authorizing the acceptance of the requesting priest for a probationary period of at least one year and no more than three years, at the end of which his incardination may proceed.

It has recently been decided that, should the established probationary period prove unsuccessful, the Ordinary shall return the Rescript to the Dicastery for the Doctrine of the Faith, enclosing a report detailing the reasons why incardination did not take place.

Another document outlines the reconciliation of lay people.

DICASTERY FOR THE DOCTRINE OF THE FAITH
PROCEDURE FOR THE RECONCILIATION OF CERTAIN LAY PERSONS COMING FROM THE PRIESTLY FRATERNITY OF SAINT PIUS X

This procedure concerns the question of imputability, or the degree of subjective responsibility, of lay faithful who have formally joined or who frequent the Priestly Fraternity of Saint Pius X and who seek to enter into full communion with the Catholic Church.

The imposition of a penalty on lay persons belonging to the Priestly Fraternity of Saint Pius X cannot be presumed automatically but must be evaluated on a case-by-case basis.

Since imputability requires full awareness and deliberate consent, examples of proven imputability may include:

1. Lay persons belonging to the Third Order of the Priestly Fraternity of Saint Pius X;
2. Lay persons who habitually participate in the celebrations of the Priestly Fraternity of Saint Pius X while formally sharing its doctrinal positions.

Conversely, the following are not to be considered imputable:

3. Lay persons who have frequented the Priestly Fraternity of Saint Pius X solely for liturgical or spiritual reasons;
4. Lay persons who, despite being aware of the tensions with the Holy See, do not reject the Magisterium or the authority of the Roman Pontiff.

The procedure to be followed for lay persons belonging to the Priestly Fraternity of Saint Pius X—upon whom a penalty has been imposed and who seek to enter into full communion with the Catholic Church—entails a formal act of full adherence to doctrine and obedience to the Catholic hierarchy, under the jurisdiction of the local Ordinary, who is the guarantor of the unity of the particular Church.

Therefore, a lay faithful person, as referred to in nos. 1-2, who has decided to leave the Priestly Fraternity of Saint Pius X must:

• Submit the Professio fidei and the Formula adhaesionis, dated and signed, to the local Ordinary (cf. Attachments A-B [ABOVE]).

Once the documentation has been received, the local Ordinary will arrange to welcome the lay faithful in the manner and timeframe he deems most appropriate—for instance, by using the Rite of Admission to Full Communion with the Catholic Church for those already validly baptized, duly adapted.

As for the lay faithful referred to in nos. 3-4, it suffices for them to approach a priest in full communion, having resolved not to frequent the Priestly Fraternity of Saint Pius X in the future.

As for that last bit, “approach a priest in full communion”… that pretty much means “go to church” or “go to Mass” or “go to confession”.  Nothing outward is required.  You don’t have to say anything about the SSPX or what you are doing or intend.