Translation of Diana Montagna's 'Leaked Documents' & Summary

Below is a rough translation of the alleged leaked documents journalist Diana Montagna provided on her Substack claiming as evidence of her claims that the majority of Bishops favored the Extraordinary Form of the Mass, leaving Summorum Ponitificum in place and that Pope Francis acted against their wishes and misled the Catholic faithful by stating another outcome of the survey.  

Note that the documents do not refer to the Mass as "TLM" or "Traditional Latin Mass." They use the proper and only name: Extraordinary Form:

Florilegio Florilegio of citations drawn from the responses received from the Dioceses Negative evaluations regarding the attitude of certain faithful In a negative sense, [the FE] could favor an attitude of superiority among the faithful, but to a lesser extent (Archdiocese of Westminster, response to question 3). For some, this Mass is a form of protest against the general direction given by the Church, or per altri viene anche con programmi politici. Detto questo, preferisco tenere tali persone vicine alla Chiesa, chiedendo ai sacerdoti coinvolti di correggere queste visioni sbagliate (Archdiocese of Baltimore, response to question 3). I do not see negative aspects in this use of the FE insofar as it is. Quando ci sono aspetti negativi, essi sono dovuti agli atteggiamenti negativi di coloro che hanno opinioni forti in una direzione o nell'altra, rispetto a questa forma celebrativa. Quando è ideologizzata, è non il bene pastorale della Chiesa, a guidare il discernimento circa l’uso della FE, allora arriva il conflitto e la divisione. Ripeto: si tratta di qualcosa di estrinseco all’uso stesso della Massa (Archdiocese of San Francisco, response to question 3). There seems to be a tendency among some faithful to see this [the FE] as the only "vera" Messa, ma penso che questo venga dal fatto che queste persone sono state considerate come "strane", o messe alle margini. Se si cerca di "regularizzare" la cosa il più possibile, allora queste persone si sentono curate e guidate pastoralmente, e possono essere molto fedeli e leali (Diocese of Plymouth, response to question 3). I believe that the priests who minister [to the faithful] do not have the liberty of a parish priest, and that they are subject to the orders of the faithful who serve. Vi è una sorveglianza della loro dottrina, della loro fedeltà alle rubriche, delle proposte pastorali (Diocese of Tarbes et Lourdes, response to question 3). Some people who support the FE often come with presupposed ideologies. Questo è vero di alcuni membri di qualsiasi gruppo, tuttavia essi non sono rappresentativi dell’insieme delle comunità di fedeli che partecipano alla FE (Diocese of Steubenville, response to question 3). The aspects [of the FE] of per sé are only positive: it is a great gift for all to know and participate in the celebration in the extraordinary form. The negative aspects are present only in the measure in cui queste celebrazioni sono celebrate e/o frequentate da persone squilibrate o ideologizzate (Diocese of Livorno, response to question 3). The division and discord do not come from the use of the FE, but from the perception that la gente ha di coloro che vi assistono. Si attribuiscono alle persone delle motivazioni e delle tendenze che non sono affatto vere (Diocese of Savannah, response to question 3). [185] --- Note: "FE" appears to be an abbreviation (possibly "Forma Extraordinaria" or Extraordinary Form, referring to a traditional liturgy), but its exact meaning is not specified in the text. The translation preserves the context as provided.

Below is the English translation of the provided text:

--- In recent years, various groups of lay faithful, often united in associations seeking the rich heritage of the Mass in the Gregorian liturgy, have emerged. 47. Some bishops have expressed concern about a return to the situation of the Indult with the aim of gaining greater control and oversight. On the major part of the bishops, however, the MSP has produced positive effects: it has brought about a beneficial and commendable legislative production that has benefited the Church, supporting and strengthening the MSP while addressing situations of opposition to it with a pacifying spirit. The Archbishop of Milan states: "My impression is that any intervention explicitly aimed at restricting the MSP could cause more harm than good; I believe it should only be considered in cases of serious and repeated abuse (e.g., solo). If this were the case, it would be better to proceed with caution and awareness of the risk of resentment among those with an 'anti-Roman' mindset. Therefore, it would be wise to continue this path without creating further discord." 48. Others believe that an eventual change by the Holy See, on the other hand, would favor a flourishing of fidelity to the Church, as seen in the example of the Fraternity of Saint Pius X in various schismatic groups; this should force a sincere reflection on the idea that one should not always trust in "a Rome that gives with one hand and takes with the other." Changing the normative provisions would thus trigger a resurgence of liturgical wars. It would also favor the birth of new movements, as seen in the past, and could encourage the faithful (cf. Motu Proprio Ecclesia Dei Afflicta of 1988; MSP of 2007). 49. An idea that often arises in the responses is that the establishment of these conclusions should be carefully considered: a return to the Concili Vatican II, convened to address the needs of the time, diverged from the rich tradition established by the session and the conciliar documents. The study of these documents should serve as an opportunity to rediscover the immense richness and service of the celebration of the one and only Christian Ministry in the entire Church, creating pacifying situations for the celebration of this liturgy in local churches by priests suited to the celebration. 50. Concluding, a bishop from the Philippines has stated in his final response to the questionnaire: "I believe people are free to choose." And Benedict XVI, during his Apostolic Visit to France in 2008 at the Conference of Bishops, stated: "I see the difficulty you face in this regard, in tempi rivoluzionari, a solution that satisfies everyone." He added that the unity of the Church in this situation is essential, as some feel "a casa sua," while others do not. Today, some bishops, sensing the crisis, have proposed a return to the past, but this could risk being seen as a refusal. Dio, who loves all people and does not want anyone to perish, entrusts this mission to the Pastors of His flock. We cannot thank Him enough for the honor and trust He grants us. Let us strive to be ever-faithful servants, reaffirming our commitment against any form of division and exclusion in the Church. In essence, these words should serve as a line of reflection, judgment, and guidance for us today. Rome, 22 February 2021 Feast of the Cathedra of Saint Peter the Apostle [184] ---

Note: "MSP" appears to be an abbreviation (possibly "Motu Proprio Summorum Pontificum"), and "FE" from the previous text might relate to it. The translation preserves the context as provided, with some terms left in their original form where meaning is unclear without additional context.

Below is the English translation of the provided text: --- Comprehensive Judgment 34. The important role of the document is evident, as the Motu Proprio Summorum Pontificum brought today a truly significant, albeit relatively modest, renewal to the life of the Church. The concept of Pope Benedict XVI, over ten years of widespread support among advocates of the reformed liturgy of 1970 and those of the Missale Romanum in its 1962 version, the MSP has successfully affirmed the equal dignity of the two forms of the same Roman Rite, creating a condition favorable to a true liturgical peace, also in view of an eventual unity of the two forms in the future. 35. The reciprocal enrichment and updating of the Missale Romanum of 1962, auspicated by the aforementioned Pope (cf. letter of 7 July 2007) is something that can be achieved only with the application of the same Motu Proprio. Universae Ecclesiae del 30 April 2011, and due to the decree confirmed by Pope Francis on 15 December 2019, which unanimously favored the Fathers members of the Congregation for the Doctrine of the Faith (decree Quo magis, regarding the addition of seven new prefaces, and decree Cum Sanctissima, regarding the insertion of new Saints). 36. The diffusion of the ancient Roman Rite following the MSP is attested to within 20% of the Latin dioceses worldwide, and its application today is certainly more serene and pacifying, even if not everywhere; there are cases of residual discord not resolved. Furthermore, in some dioceses, this state is considered a FE that comes with a certain inappropriate, disturbing, albeit minor per la vita pastorale ordinaria e anche "pericoloso" if not addressed, or at least controlled strictly so that it does not spread, given the possibility of eventual division or abolition. 37. The majority of bishops involved in the questionnaire, who have generously and intelligently applied the MSP, declare at the end of their responses that, in particular, those who have also had the opportunity to form a personal parish, where all sacraments are administered according to the FE and where a stable community celebrates with devotion and pastoral care, have closely collaborated with the bishop in this situation which has been entirely pacifying. 38. Constantly, some bishops note, and this is especially true among young priests, a certain desire to know this ancient Liturgy. The major part of stable groups present nell’orbe cattolico who compose it with devotion and fervor have shown, over time, a certain solemnity of the Liturgy. This has been noted, also a cause of a society excessively noisy and talkative, the recourse to silence in sacred action, the role of liturgical chant, the dignity of celebration: all of which attract non poco. Pope Benedict XVI wrote in the letter to bishops accompanying the MSP, this quest succitata categoria di persone sono i destinatari privilegiati del Suo provvidenmento legislativo, oltre, chiaramente, tutti coloro che da decenni chiedevano la liberalizzazione e la legittimazione nella prassi liturgico-pastorale della venerabile Liturgia latino-gregoriana. [181] --- Note: "MSP" likely refers to Motu Proprio Summorum Pontificum, and "FE" may relate to "Forma Extraordinaria" (Extraordinary Form). The translation preserves the context as provided, with some terms left in their original form where meaning is unclear without additional context.

The text in the image is in Italian and translates to: --- CONGREGATIO PRO DOCTRINA FIDEI Prot. N. 03/2020-ED CONSULTATION OF BISHOPS CONCERNING THE APPLICATION OF THE MOTU PROPRIO SUMMORUM PONTIFICUM APRIL 2020 REPORT FEBRUARY 2021 --- This appears to be the cover page of a report prepared by the Congregation for the Doctrine of the Faith regarding the consultation of bishops on the application of the Motu Proprio Summorum Pontificum, dated April 2020, with the report finalized in February 2021.

___________________________________________________________________________________

Below is a summary of each document based on the translated content, followed by an analysis regarding whether they suggest Pope Francis lied or misled the Church with Traditionis Custodes. Summary of Each Document 1. Florilegio (First Document) - Content: This document compiles responses from various dioceses regarding the attitudes of certain faithful toward the Extraordinary Form (FE) of the Mass. It highlights mixed opinions: some see it as a source of pride or protest, others note risks of division or ideological misuse. Positive aspects include pastoral care and fidelity, while negative aspects include potential superiority or conflict among faithful. - Purpose: To gather and present diverse perspectives on the implementation and impact of the FE, reflecting both support and concerns. 2. Giudizio compensivo (Second Document) - Content: This provides a comprehensive judgment on the *Motu Proprio Summorum Pontificum* (MSP). It notes the MSP’s role in affirming the equal dignity of the 1962 and 1970 Missals, fostering liturgical peace, and addressing challenges like schism or discord. It includes bishops’ views on its application, with some favoring its continuation and others cautioning against potential divisions. - Purpose: To evaluate the MSP’s effects over a decade, suggesting a balanced approach to its use while acknowledging both benefits and risks. 3. Relazione (Third Document) - Content: This is a report from the Congregation for the Doctrine of the Faith (CDF) summarizing a 2020 consultation of bishops on the application of *Summorum Pontificum*. It reflects on the document’s impact, noting a 20% adoption rate among Latin dioceses, serene application in some areas, and ongoing tensions or divisions in others. It emphasizes the need for pastoral oversight. - Purpose: To assess the practical implementation of MSP and provide a basis for future decisions based on bishops’ feedback. Analysis: Did Pope Francis Lie or Mislead with Traditionis Custodes? Traditionis Custodes, issued by Pope Francis on July 16, 2021, restricts the use of the Extraordinary Form (1962 Missal) established by Summorum Pontificum (2007), citing concerns about disunity, rejection of Vatican II, and the need to preserve liturgical unity. It requires bishops’ approval for its use and emphasizes the 1970 Missal as the sole expression of the Roman Rite. - Evidence from Documents: - The Florilegio and Giudizio compensivo acknowledge both positive (e.g., pastoral care, liturgical richness) and negative aspects (e.g., division, ideological misuse) of the FE, aligning with concerns later expressed in Traditionis Custodes. The Relazione specifically notes a 20% adoption rate and residual discord, suggesting that the issues of disunity and uneven application were recognized by 2020. - These documents do not universally oppose the FE but highlight challenges that could justify regulatory adjustments, consistent with the CDF’s consultation process leading to Traditionis Custodes. - Assessment of Misleading or Lying: - There is no direct evidence in these documents that Pope Francis lied. The concerns about division and ideological misuse cited in *Traditionis Custodes* are reflected in the bishops’ responses (e.g., Archdiocese of San Francisco noting conflict, Diocese of Savannah mentioning perceived motivations). The *Relazione*’s timing (February 2021) indicates the CDF was aware of these issues before the motu proprio’s issuance, suggesting a deliberate response to documented feedback rather than fabrication. - However, some might argue he misled the Church if they believe he overstated the extent of the problem or ignored the positive aspects (e.g., young priests’ interest, as noted in the Relazione). The documents show a mixed picture, with many bishops supporting the FE’s pacifying effects, which Traditionis Custodes does not fully emphasize. This could be seen as selective framing rather than outright deception. - Conclusion: The documents do not prove Pope Francis lied or misled the Church. They support the existence of the issues he addressed, though his decision to restrict the FE contrasts with the balanced tone of the earlier reports. Any perception of misleading likely stems from differing interpretations of the data rather than intentional falsehood, as the CDF’s consultation process appears to have informed his action. This analysis is based on the provided texts and does not extend beyond their content or the context of Traditionis Custodes as issued.