Folia Theologica et Canonica 3. 25/17 (2014)
RECENSIONS
RECENSIONS 259 158). After this profound and well-documented overview, the author turns his focus on the very text of the MP Summorum Pontificum (pp. 159-240), emphasizing the unity of the Roman form of the Holy Mass (pp. 241-386). In order to understand the liturgical concept of Pope Benedict XVI (i.e. pp. 363-366) for the analysis of the Summorum Pontificum, should be consulted the instruction Universae Ecclesiae (April 30th 2009: AAS 103, 2011, 413—420; i.e. pp. 378- 386), which has authorized the Ecclesia Dei Commission with all rights to supervise those decisions of the diocesan bishops which are in relation to the extraordinary form of the Roman liturgy. This last document also explained that the community of faithful, who request the public celebration of the extra ordinal form, should accept the validity of the ordinary form of the Holy Mass (i.e. Missale Romanum [2002]), moreover accepts authority of the Roman Pontiff as the supreme pastor of the universal Church. The spiritual request of such a constant community of faithful can be fulfilled at their own parish (or in ora- tory/chapel) or other designated church (i.e. Universae Ecclesiae, nn. 15-16). Fr. Alberto Soria also deals with that basic condition of the worthy celebration of the Tridentine liturgy which prescribes as necessary the suitable knowledge of the old liturgy and understanding its Latin language by those priests who offering the Holy Sacrifice in the extra ordinary form. Fr. Alberto Soria Jiménez’s indispensable new monograph - which concludes with a very well elaborated complete list of sources and bibliography (pp. 401-540), moreover with index of names (pp. 541-552) - clearly testifies that the liturgical norms on celebration of Eucharist are exceled from the other ecclesiastical prescriptions, because they regulate the authentic and worthy representation of Jesus Christ’s action at the Last Supper. Therefore, within the celebration of the Most Holy Eucharist expresses by unique mode the theological nature of the unity of the Church, which is based on the unity and indivisibility of our Lord’s body (C. Doctr. Fid., Litt., Communionis notio [May 28lh 1992]: AAS 85, 1993, 844-845, n. 11; CIC Can. 899 § 2). Those principles, which generally and particularly laid down in the liturgical rubrics, express the loyal adhering to the Holy Eucharist - established by Christ - and to Christ’s sacrifice on the Cross. These do not abide mutilation or profanation. As the action of the Last Supper and the act of salvation by Christ is inseparable, we cannot make distinction also within the validly offered Holy Mass between two forms with different contents. Therefore, there are not really two rites - recognized by the Supreme Authority of the Church - within the current liturgical discipline of the Latin Church, regarding the celebration of the Holy Eucharist (i.e. pp. 387—400). Both forms (i.e. forma ordinaria', forma extraordinaria) are based upon the constant dogmatic conviction of the Church, which forms follow the same and long crystalizing - hundreds of years - Latin liturgical tradition, and they cannot interpret against one another, nor concerning which is more authentic, or more worthy. The Supreme Authority of the Church based
