Cardinal Cupich: One Rite

Cardinal Blase Cupich, the Archbishop of Chicago, published a column in mid-January 2026 on ChicagoCatholic.com (Liturgy: Tradition, reform, unity - Cardinal Blase J. Cupich - Chicago Catholic - Chicago Catholic), reflecting on remarks by Cardinal Arthur Roche and emphasizing the need for liturgical unity in the Roman Rite. In the piece, he argues that the liturgy is inherently living and adaptive, calling for ongoing reform in response to cultural changes over time. He praises this dynamism as essential to the Church's mission and unity, drawing on historical precedents like Pope Pius V's efforts to standardize liturgical practice. Cupich explicitly states that "there must be only one rite" in the Roman (Latin) Church to preserve ecclesial unity, aligning this with Pope Francis's directives in Traditionis Custodes and the broader post-Vatican II liturgical vision.

 The Positive Aspects: Tradition as Living and the Roman Rite as One Rite

One of the strongest elements in Cupich's column is his affirmation that tradition is not static but living. He highlights how the liturgy evolves with the passage of time and shifts in culture, ensuring it remains relevant and expressive of the Church's faith in every era. This resonates deeply with Catholic teaching on living tradition, as articulated in documents like Dei Verbum from Vatican II, which describes tradition as a dynamic transmission of revelation through the Church's life. Cupich's emphasis here underscores that authentic tradition involves organic development, not rigid preservation of every historical accretion. He portrays reform not as rupture but as purification and renewal, allowing the liturgy to better reflect the Church's self-understanding as a pilgrim people gathered around the Eucharist.

Equally compelling is his insistence that the Roman Rite is fundamentally one rite. This echoes Pope Benedict XVI's earlier framework in Summorum Pontificum (2007), where he described the pre- and post-Vatican II forms of the Mass as the "Extraordinary" and "Ordinary" Forms of the same Roman Rite. Cupich builds on this by stressing unity: despite variations in expression, the Roman Rite remains a singular liturgical tradition rooted in the same theological core—the paschal mystery of Christ. By affirming "one rite," he promotes a vision of harmony within diversity of expression, where the Church speaks with a unified voice in worship. This can foster a sense of belonging for Catholics across different preferences, reminding us that the liturgy unites rather than divides when oriented toward the same Christ.

These points are valuable contributions to ongoing discussions about liturgy. They remind readers that the Church's worship has always adapted—think of the gradual incorporation of vernacular elements, musical developments, or architectural changes over centuries—while preserving essentials like the Eucharistic prayer, sacraments, and scriptural foundations.

 The Negative Aspects: Targeting the Extraordinary Form Without Balanced Praise

However, the column's tone and focus reveal significant shortcomings. While Cupich celebrates ongoing reform and the need for one rite, he directs his critique primarily at the Extraordinary Form (the 1962 Missal, or Traditional Latin Mass). He echoes Cardinal Roche's references to Pius V's standardization, implying that allowing two forms undermines unity and that the post-Vatican II reform better fulfills the Church's call to renewal. The piece frames acceptance of the reformed liturgy as essential for preserving Church unity, with little positive acknowledgment of the Extraordinary Form's own gifts.

This selective emphasis is problematic. If both the Ordinary Form and Extraordinary Form are legitimately two expressions of the one Roman Rite—as Benedict XVI taught and as Cupich implicitly nods to—why not praise both? The Extraordinary Form offers profound treasures: its emphasis on reverence, silence, Gregorian chant, ad orientem orientation, and the sense of transcendence that draws many to deeper prayer. It has nourished saints, fostered vocations, and provided a rich spiritual patrimony for countless Catholics. Dismissing or sidelining it in favor of the reformed rite risks portraying one form as deficient or outdated, rather than complementary.

A more balanced approach would celebrate how both forms enrich the Church. The Ordinary Form highlights active participation and communal dimensions, aligning with Vatican II's call in Sacrosanctum Concilium for "full, conscious, and active participation." The Extraordinary Form excels in contemplative depth and historical continuity. Praising both would better reflect the "mutual enrichment" Benedict XVI envisioned, where each form learns from the other—perhaps incorporating more silence and chant into the Ordinary Form, or more vernacular accessibility into celebrations of the Extraordinary Form. Instead, the column's focus on reform as necessary and the need for "only one rite" (seemingly prioritizing the Ordinary Form) can feel like a subtle targeting of the Extraordinary Form, contributing to perceptions of marginalization among its adherents.

 Addressing Misinterpretations on X Regarding Eastern Rites

Some posts on X (formerly Twitter) have claimed that Cupich's call for "one rite" attacks the Eastern Catholic Rites, suggesting he seeks to impose uniformity across the entire Catholic Church and erase legitimate diversity in rites like the Byzantine, Alexandrian, or Syriac traditions. This is a misreading of the column. Cupich's context is explicitly the Roman (Latin) Rite, not the sui iuris Eastern Churches. He references Pius V's efforts to standardize within the Western tradition and ties his argument to preserving unity in the Roman Rite amid discussions of post-Vatican II reforms and Traditionis Custodes. The Catholic Church comprises 24 sui iuris Churches with distinct rites, and nothing in Cupich's piece suggests suppressing Eastern liturgies. Claims of an attack on Eastern Rites appear to stem from broader frustrations with liturgical restrictions but do not align with the text's clear scope.

 Conclusion: Toward Greater Unity Through Mutual Respect

Cardinal Cupich's column rightly celebrates tradition as living and the Roman Rite as one, offering a timely reminder of the Church's adaptive vitality and call to unity. Yet its emphasis on reform while critiquing the Extraordinary Form without equivalent praise misses an opportunity for genuine dialogue. If both forms are truly one rite, the Church would benefit from leaders who highlight the strengths of each, fostering mutual enrichment rather than competition. This approach would heal divisions, honor the faithful attached to the Extraordinary Form, and better reflect the richness of Catholic worship.

In an era of polarization, affirming the living nature of tradition while embracing both forms could model the unity Cupich seeks—one rooted in love for the same Eucharist, the same Lord.

 Sources

- Liturgy: Tradition, reform, unity - Cardinal Blase J. Cupich - Chicago Catholic - Chicago Catholic

- Gloria TV summary and excerpts from Cardinal Cupich's January 21, 2026, column on ChicagoCatholic.com (via Free Republic post dated January 26, 2026).

- Michael Haynes (@MLJHaynes) X post (ID 2015785066975166798, January 26, 2026) quoting Cupich: "there must be only one rite as a means of preserving the unity of the church."

- Related X discussions (e.g., @ZealousLawrence clarifying context to the Roman Rite, not Eastern Rites).

- Pope Benedict XVI, Summorum Pontificum (2007) and accompanying letter, on the two forms of one Roman Rite.

- Vatican II, Sacrosanctum Concilium (1963), on liturgical reform and noble simplicity.

- Pope Francis, Traditionis Custodes (2021), on the unique expression of the Roman Rite's lex orandi.

- Archdiocese of Chicago website (chicagocatholic.com) for Cupich's published writings (contextual reference).

Cardinal Roche Allegedly Supports Traditionis Custodes

Cardinal Roche's Leaked Consistory Text: A Strong Defense of Traditionis Custodes

In the ongoing liturgical debates within the Catholic Church, few topics generate as much passion as the status of the Traditional Latin Mass (also known as the Extraordinary Form or the 1962 Missal). On January 7-8, 2026, Pope Leo XIV convened an extraordinary consistory of cardinals in Rome to discuss key issues facing the Church, including evangelization, synodality, the Roman Curia, and the liturgy. While the liturgy was ultimately not selected as a formal discussion topic due to time constraints, a previously undisclosed two-page report prepared by Cardinal Arthur Roche, Prefect of the Dicastery for Divine Worship and the Discipline of the Sacraments, was distributed to the attending cardinals. This document, which mounted a robust defense of Pope Francis's 2021 motu proprio Traditionis Custodes, has since been leaked and published by various Catholic media outlets, sparking renewed controversy.

 Background on Traditionis Custodes

Issued on July 16, 2021, Traditionis Custodes significantly restricted the celebration of the pre-Vatican II Roman Rite, revoking the broader permissions granted by Pope Benedict XVI's 2007 motu proprio Summorum Pontificum. Pope Francis cited concerns over division in the Church and a perceived link between attachment to the older form and rejection of the Second Vatican Council. Cardinal Roche, as the primary enforcer of the document through subsequent clarifications like the Responsa ad Dubia (2021) and other directives, has consistently defended its implementation.

The leaked text from the January 2026 consistory reaffirms this position. Dated January 8, 2026, the report emphasizes that the post-Vatican II liturgical reform, approved by Popes Paul VI and John Paul II, represents the faithful implementation of the Council's decrees. It describes the reform as being "in full harmony with the truest sense of tradition" and serving as a "lofty way of serving tradition" to guide the Church forward.

 Key Points from the Leaked Document

The report portrays the continued use of the 1962 Missal as a limited concession rather than a promotion of an alternative rite. It explicitly links Traditionis Custodes to the goal of ecclesial unity, stating that Pope Francis permitted restricted use of the older Missal while "point[ing] the way toward unity in the use of the liturgical books promulgated by the holy popes Paul VI and John Paul II, in accordance with the decrees of the Second Vatican Council, the unique expression of the lex orandi of the Roman Rite."

A particularly pointed passage ties the liturgical question to acceptance of Vatican II: the post-conciliar books are presented as having "guaranteed the fidelity of the Council’s reform." The document argues that Traditionis Custodes was written precisely "so that the Church may raise, in the variety of so many languages, one and the same prayer capable of expressing its unity."

Critics of the leak note that the text frames the 1962 Missal as a "tolerated exception" rather than a liturgical treasure to be preserved indefinitely, reinforcing the idea that the Ordinary Form (post-Vatican II Mass) is the normative expression of the Roman Rite's prayer law (lex orandi).

Although the report was distributed for reflection, it was not formally debated during the consistory. An anonymous cardinal described it to media as "quite negative about the Traditional Latin Mass," highlighting the ongoing tensions surrounding the issue.

 Broader Implications

This leaked document arrives amid persistent discussions about the future of Traditionis Custodes under Pope Leo XIV. Previous leaks (such as 2025 revelations about the 2020 bishop consultation) had already questioned the original rationale for the restrictions, suggesting that many bishops did not support them and warned of potential harm. Cardinal Roche's text appears to double down on the need for unity through the post-conciliar liturgy, even as traditional communities continue to grow, particularly among younger Catholics.

The episode underscores the deep divisions in the Church over liturgy, tradition, and the legacy of Vatican II. For supporters of Traditionis Custodes, the report is a reaffirmation of papal authority and conciliar fidelity. For its critics, it represents an ongoing effort to marginalize the ancient rite despite its enduring appeal.

As the Church navigates these waters, the leaked text serves as a reminder that liturgical questions remain far from resolved.

Here is the English text:

LITURGY 

Card. Arthur Roche 

1. In the life of the Church, the Liturgy has always undergone reforms. From the Didachè to the Traditio Apostolica; from the use of Greek to that of Latin; from the libelli precum to the Sacramentaries and the Ordines; from the Pontificals to the Franco-Germanic reforms; from the Liturgia secundum usum romanæ curiæ to the Tridentine reform; from the partial post-Tridentine reforms to the general reform of the Second Vatican Council. The history of the Liturgy, we might say, is the history of its continuous ‘reforming’ in a process of organic development. 

2. Saint Pius V, in facing the reform of the liturgical books in observance of the mandate of the Council of Trent (cf. Session XXV, General Decree, chap. XXI), was moved by the will to preserve the unity of the Church. The bull Quo primum (14 July 1570), with which was promulgated the Roman Missal, affirms that «as in the Church of God there is only one way of reciting the psalms, so there ought to be only one rite for celebrating the Mass» (cum unum in Ecclesia Dei psallendi modum, unum Missae celebrandae ritum esse maxime deceat). 

3. The need to reform the Liturgy is strictly tied to the ritual component, through which – per ritus et preces (SC 48) – we participate in the paschal mystery: the rite is in itself characterised by cultural elements that change in time and places. 

4. Besides, since “Tradition is not the transmission of things or words, a collection of dead things» but «the living river that links us to the origins, the living river in which the origins are ever present” (BENEDICT XVI General Audience, 26 April 2006), we can certainly affirm that the reform of the Liturgy wanted by the Second Vatican Council is not only in full syntony with the true meaning of Tradition, but constitutes a singular way of putting itself at the service of the Tradition, because the latter is like a great river that leads us to the gates of eternity. (ibid.). 

5. In this dynamic vision, “maintaining solid tradition” and “opening the way to legitimate progress» (SC 23) cannot be understood as two separable actions: without a “legitimate progress” the tradition would be reduced to a “collection of dead things” not always all healthy; without the “sound tradition» progress risks becoming a pathological search for novelty, that cannot generate life, like a river whose path is blocked separating it from its sources. 

6. In the discourse to the participants in the Plenary of the Dicastery for Divine Worship and the Discipline of the Sacraments (8 February 2024), Pope Francis expressed himself thus: 

«Sixty years on from the promulgation of Sacrosanctum Concilium, the words we read in its introduction, with which the Fathers declared the Council’s purpose, do not cease to enthuse. They are objectives that describe a precise desire to reform the Church in her fundamental dimensions: to make the Christian life of the faithful grow more and more every day; to adapt more suitably to the needs of our own times those institutions which are subject to change; to foster whatever can promote union among all who believe in Christ; to reinvigorate that which serves to call all to the bosom of the Church (cf. SC 1). It is a task of spiritual, pastoral, ecumenical, and missionary renewal. And in order accomplish it, the Council Fathers knew where they had to begin, they knew there were particularıy cogent reasons for undertaking the reform and promotion of the liturgy» (Ibid.). It is like saying: without liturgical reform, there is no reform of the Church.» 

 

7. The liturgical Reform was elaborated on the basis of «accurate theological, historical and pastoral investigation» (SC 23). Its scope was to render more full the participation in the celebration of the Paschal Mystery for a renewal of the Church, the People of God, the Mystical Body of Christ (see LG chapters I-II), perfecting the faithful in unity with God and among themselves (cf. SC 48). Only from the salvific experience of the celebration of Easter, the Church rediscovers and relaunches the missionary mandate of the Risen Lord (cf. Mt 28, 19-20) and becomes in a world torn by discord, a leaven of unity. 

8. We ought to also recognize that the application of the Reform suffered and continues to suffer from a lack of formation, and this urgency of addressing, beginning with Seminars to «bring to life the kind of formation of the faithful and ministry of pastors that will have their summit and source in the liturgy (Instruction Inter œcumenici, 26 September 1964, 5) 

9. The primary good of the unity of the Church is not achieved by freezing division but by finding ourselves in the sharing of what cannot but be shared, as Pope Francis said in Desiderio desideravi 61: 

«We are called continually to rediscover the richness of the general principles exposed in the first numbers of Sacrosanctum Concilium, grasping the intimate bond between this first of the Council’s constitutions and all the others. For this reason we cannot go back to that ritual form which the Council fathers, cum Petro et sub Petro, felt the need to reform, approving, under the guidance of the Holy Spirit and following their conscience as pastors, the principles from which was born the reform. The holy pontiffs St. Paul VI and St. John Paul II, approving the reformed liturgical books ex decreto Sacrosancti Ecumenici Concilii Vaticani II, have guaranteed the fidelity of the reform of the Council. For this reason I wrote Traditionis custodes, so that the Church may lift up, in the variety of so many languages, one and the same prayer capable of expressing her unity. [Cf. Paul VI, Apostolic Constitution Missale Romanum (3 April 1969) in AAS 61 (1969) 222]. As I have already written, I intend that this unity be re-established in the whole Church of the Roman Rite.» 

10. The use of liturgical books that the Council sought to reform was, from St. John Paul II to Francis, a concession that in no way envisaged their promotion. Pope Francis-while granting, in accordance with Traditionis Custodes, the use of the 1962 Missale Romanum-pointed the way to unity in the use of the liturgical books promulgated by the holy Popes Paul VI and John Paul II, in accordance with the decrees of the Second Vatican Council, the sole expression of the lex orandi of the Roman Rite. 

Pope Francis summarised the issue as follows (Desiderio desideravi 31): 

» […] If the liturgy is ‘the summit toward which the activity of the Church is directed, and at the same time the font from which all her power flows, (Sacrosanctum Concilium, n. 10), well then, we can understand what is at stake in the liturgical question. It would be trivial to read the tensions, unfortunately present around the celebration, as a simple divergence between different tastes concerning a particular ritual form. The problematic is primarily ecclesiological. I do not see how it is possible to say that one recognizes the validity of the Council though it amazes me that a Catholic might presume not to do so and at the same time not accept the liturgical reform born out of Sacrosanctum Concilium, a document that expresses the reality of the Liturgy intimately joined to the vision of Church so admirably described in Lumen gentium. […]». 

Rome, 8.01.2026

This is the controversial text (in English) on the liturgy that was given to the cardinals at the first consistory of Leo XIV | ZENIT - English

 Sources

- https://blog.messainlatino.it/2026/01/concistoro-relazione-completa-card-grech.html?utm_source=rss&utm_medium=rss&utm_campaign=concistoro-relazione-completa-card-grech

- LifeSiteNews, "BREAKING: Leaked consistory texts reveal cardinal's defense of Latin Mass restrictions," January 13, 2026.

- Infovaticana, "Roche’s Document on the Liturgy Revealed," January 13, 2026.

- The Catholic Herald, coverage referenced in multiple reports (summary of cardinal's testimony on the document being "quite negative about the Traditional Latin Mass").

- Wikipedia entry on Traditionis Custodes (for historical context, updated as of 2025-2026 events).

Cardinal Roche’s consistory document on the Traditional Latin Mass revealed

Report: Dicastery prefect defends Pope Francis’ document restricting Latin Mass at Vatican meeting with cardinals - CatholicVote org

This is the controversial text (in English) on the liturgy that was given to the cardinals at the first consistory of Leo XIV - ZENIT - English

Vatican liturgist urges U.S. Church to follow Pope Francis’ guidelines on Mass | Catholic News Agency

Nuncio in Britain says pope won't overturn restrictions on old Latin Mass | USCCB