FSSP and Traditional Catholic Orders

1. Is the FSSP in Communion With Rome?

The Priestly Fraternity of St Peter is in full communion with Rome, and has been from the day it was founded. The Holy See erected it as a clerical society of apostolic life of pontifical right in October 1988, approved its statutes, and has confirmed its use of the older liturgical books since. Its priests are ordained with the consent of the Church, serve in dioceses at the invitation of the diocesan bishop, and have never been subject to any canonical penalty.

That answer matters because the Fraternity is constantly confused with the Society of St Pius X, which uses the same Missal and holds a very different position in canon law. The confusion is understandable. The two bodies share an origin, a liturgy, a vocabulary and often a congregation's furniture. They differ on the one point that decides whether a Catholic is worshipping inside the visible structure of the Church or outside it, and the point is easy to state: the Fraternity was erected by the Holy See and the Society was not.

What follows sets out the whole family of these communities, because the FSSP is one member of it. The wider question of whether and where the older Mass may be celebrated belongs to a different page: our guide to the Traditional Latin Mass and what Traditionis Custodes did covers the liturgy and its canonical permission. This page is about the institutes themselves, the men who staff them, and the canonical machinery that keeps them inside the Church.

2. What "Ecclesia Dei Community" Means

An Ecclesia Dei community is one of the institutes, societies and monasteries that the Holy See erected or supervised through the Pontifical Commission Ecclesia Dei, a curial body created on 2 July 1988. The name comes from the opening words of the apostolic letter Ecclesia Dei adflicta, in which Pope John Paul II responded to the episcopal consecrations carried out two days earlier by Archbishop Marcel Lefebvre. The same letter that named those consecrations a schismatic act also created a home for Catholics attached to the older forms who wanted no part of the break.

The phrase is now historical in one sense and current in another. Pope Francis suppressed the Pontifical Commission Ecclesia Dei with a motu proprio dated 17 January 2019, transferring its competence to the Congregation for the Doctrine of the Faith, which set up an internal section for the purpose. The commission no longer exists. Catholics and canonists still use "Ecclesia Dei communities" as shorthand for the family of institutes that grew up under it, because no better label has replaced it. Some members of these communities prefer to be called simply Catholic priests who use the older books, and the objection is fair.

Which Bodies the Phrase Covers

The list is not fixed by any single document, and the following are the bodies most consistently included:

• The Priestly Fraternity of St Peter (FSSP), a clerical society of apostolic life of pontifical right, erected in 1988.
• The Institute of Christ the King Sovereign Priest (ICKSP), a society of apostolic life of pontifical right founded in 1990, with its general house at Gricigliano near Florence.
• The Institute of the Good Shepherd (Institut du Bon-Pasteur), erected in 2006 for priests who came from the SSPX, based in Bordeaux.
• The Personal Apostolic Administration of Saint John Mary Vianney in Campos, Brazil, erected in 2002, which is a jurisdiction rather than an institute.
• Monastic houses that keep the older Roman rite, including the Benedictine abbeys of Le Barroux in France, Fontgombault and its daughter houses, the monastery at Norcia in Italy, and Clear Creek Abbey in Oklahoma.
• Canons and other clerical communities, including the Canons Regular of St John Cantius in Chicago and the Sons of the Most Holy Redeemer, a community reconciled with the Holy See in 2008.

Several of these communities also celebrate the reformed rite, and some, such as the Canons of St John Cantius, were founded to serve both. Treating every one of them as a single bloc with one policy misdescribes them. They differ in founding purpose, in spirituality, in their relationship to particular dioceses, and in temperament.

3. How the FSSP Began in 1988

The Fraternity began as a refusal. On 30 June 1988 Archbishop Marcel Lefebvre consecrated four priests of the Society of St Pius X as bishops at Econe in Switzerland without a pontifical mandate, an act that carried automatic excommunication under canon law. A number of Society priests had argued against the consecrations, believing that the protocol Lefebvre had signed with Cardinal Joseph Ratzinger that May offered a real settlement. When the consecrations went ahead, those priests left.

Hauterive, 18 July 1988

Twelve priests, together with a group of seminarians, met at the Cistercian abbey of Hauterive in Switzerland and founded the Priestly Fraternity of St Peter on 18 July 1988, eighteen days after the consecrations and sixteen days after Ecclesia Dei adflicta. Father Josef Bisig, a Society priest and formator, was chosen as the first superior general. The Holy See erected the Fraternity as a clerical society of apostolic life of pontifical right that October. The choice of St Peter as patron was a statement of the whole point: a community formed around the older liturgy and around the Roman see at the same time.

Why the Founders Left

The founding priests did not renounce their attachment to the traditional liturgy or their criticisms of the liturgical reform. What they refused was the act of consecrating bishops against the express prohibition of the Pope. Their reasoning was that a case built on obedience to the Church's tradition cannot be defended by an act of disobedience to the Church's head, and that the pastoral provision offered in Ecclesia Dei adflicta gave them a lawful path to the same end. That judgement has been vindicated in practice, and the Fraternity's own literature says so without triumph.

Seminaries and Growth

The Fraternity built its formation first. Its European seminary at Wigratzbad in Bavaria opened in the founding year. Its North American seminary, Our Lady of Guadalupe, opened in Pennsylvania in the 1990s and moved to Denton, Nebraska, in 2000. Formation runs the usual seven years, with a spirituality year, philosophy and theology, and training in the older rite. Priests are then assigned to apostolates in dioceses whose bishops have asked for them. The Fraternity publishes its own current figures for priests, seminarians and apostolates on its website, and those numbers move every year.

Founding date, founding location and the erection of the Fraternity as a society of apostolic life of pontifical right are drawn from the Fraternity's own published history and from the Annuario Pontificio. Current counts of priests, seminarians and apostolates are deliberately omitted here, since they change annually; check the Fraternity's own site for the figure it publishes today.

4. What Kind of Body the FSSP Is in Canon Law

The FSSP is a clerical society of apostolic life of pontifical right. Every word in that phrase does work, and getting it right settles most of the arguments people have about the Fraternity online.

Society of Apostolic Life

Societies of apostolic life are governed by canons 731 to 746 of the 1983 Code of Canon Law. Their members live in common and pursue the apostolic purpose of the society, and they do not take the public religious vows that define a religious institute. The Oratorians, the Vincentians and the Maryknoll Fathers are societies of apostolic life. So is the SSPX in its own self-description, which is one more reason the two are confused. The category matters because it fixes what FSSP priests are. They are secular priests bound together for an apostolic purpose, living without the public vows that mark monks and friars.

Clerical

A clerical society is one whose members are for the most part ordained, and which is recognised by the Church as taking on the exercise of sacred orders. The FSSP's purpose, written into its statutes, is the formation and sanctification of priests in the context of the older Roman rite, and the pastoral care of the faithful attached to it.

Of Pontifical Right

An institute of pontifical right is erected by the Apostolic See, or has had its statutes approved by a formal decree of the Apostolic See, and is subject directly to Rome in matters of internal governance (canon 589). The alternative is diocesan right, where a bishop erects the body and it answers to him. The FSSP's pontifical right status is why its superior general deals with a Roman dicastery rather than with a single bishop, and why the Fraternity can serve in many dioceses at once.

What This Does and Does Not Give It

Pontifical right governs the internal life of the Fraternity. It does not give the Fraternity a right to set up an apostolate anywhere it likes. Public worship in a diocese is governed by the diocesan bishop under canon 838, and an FSSP house exists in a diocese because the bishop has invited or agreed to it, usually through a written agreement covering the church, the sacramental care and the terms. That arrangement runs in both directions: the bishop can decline to invite the Fraternity, and he can end an agreement.

This table compares canonical standing only. The SSPX column follows the published acts set out in our guide to the SSPX, chiefly Ecclesia Dei adflicta (1988), the decree of remission of 21 January 2009, the letter of Benedict XVI of 10 March 2009, Misericordia et Misera (2016) and the letter of the Pontifical Commission Ecclesia Dei to bishops of 27 March 2017. For the full account see our page on the SSPX and its canonical status.

5. The February 2022 Decree on the 1962 Books

On 11 February 2022 Pope Francis received Father Andrzej Komorowski, superior general of the Priestly Fraternity of St Peter, in a private audience and signed a decree confirming that the liturgical books in force in 1962 are proper to the Fraternity. The decree states that its members are authorised to use those books for the celebration of Mass, for the administration of the sacraments and for the other sacred acts of their ministry. The Fraternity published the text later that month.

The audience took place seven months after Traditionis Custodes. The motu proprio of 16 July 2021 had rewritten the terms on which the 1962 Missal may be used in the Latin Church, and the institutes that exist to use those books had no explicit answer in the text. The February 2022 decree gave them one.

Why It Was Read as Reassurance

Between July 2021 and February 2022 many people in these communities feared that the institutes would be wound down by attrition, with new ordinations pushed toward the reformed books and older apostolates left to close. Pope Francis had written to the bishops accompanying Traditionis Custodes that his aim was the unity of the Church and that the use of the older Missal had become a mark of division in some places. The decree of 11 February 2022 answered a narrower question in the Fraternity's favour, and it answered it in the Pope's own name.

What About the Other Institutes

Similar assurances were reported for other communities in the following months, and the published record is uneven, so this page states only what is documented. The Fraternity's decree is a public text signed by the Pope. Where an equivalent public text exists for another institute, that institute publishes it. Where it does not, the safe description is that the community continues under the statutes it holds and under the dicastery now competent for it. Anyone who tells you every institute received an identical grant should be asked to produce the documents.

The decree of 11 February 2022 was published by the Priestly Fraternity of St Peter and reported at the time by Vatican News and by the Catholic press. Statements about other institutes here are limited to what those institutes have themselves published.

6. The Other Institutes and Communities

The Fraternity is one of several such communities. Each has its own founding story, its own spirituality and its own relationship with the Holy See, and lumping them together produces bad advice.

The Institute of Christ the King Sovereign Priest

The Institute of Christ the King Sovereign Priest was founded in 1990 by Monsignor Gilles Wach and Father Philippe Mora, with its first house in Gabon and its general house and seminary later established at Gricigliano near Florence. It is a society of apostolic life of pontifical right. Its spirituality draws heavily on St Francis de Sales, and its stated charism is the reign of Christ the King in all things, expressed through solemn liturgy, sacred music and beauty in worship. The Institute uses the 1962 books and is known for restoring large historic churches that dioceses could no longer staff. Its clergy wear a distinctive blue-trimmed choir dress and the community includes the Sister Adorers of the Royal Heart of Jesus Sovereign Priest.

The Institute of the Good Shepherd

The Institute of the Good Shepherd was erected on 8 September 2006 by the Pontifical Commission Ecclesia Dei, for a group of priests who had come out of the SSPX, with its house in Bordeaux. It is a society of apostolic life of pontifical right. Its founding decree provided for the exclusive use of the older books in its own apostolates and for constructive theological engagement with the questions raised about the Second Vatican Council. The Institute has since been the subject of a visitation by the Holy See and of discussion about its statutes, handled by the competent dicastery. Anyone wanting its current position should read what the Institute and the Holy See have published rather than commentary about them.

Monasteries and Canons

Several monastic communities live the older Roman rite as their ordinary use. The Benedictine abbey of Sainte-Madeleine du Barroux in Provence was founded by Dom Gerard Calvet, who had been close to Lefebvre and who reconciled with the Holy See in 1988 rather than follow the consecrations. The abbey of Notre-Dame de Fontgombault, of the Solesmes congregation, has kept the older rite and founded daughter houses, among them Clear Creek Abbey in Oklahoma. The Benedictine monks of Norcia, in the birthplace of St Benedict, keep the older office and are known for their recordings of chant. In Chicago, the Canons Regular of St John Cantius were founded to serve both forms of the Roman rite and are a useful corrective to the idea that these communities are defined by opposition to the reformed Mass.

What They Have in Common

Two things unite this list. The first is the use of the liturgical books in force in 1962, for Mass, for the sacraments and usually for the Divine Office. The second is that each of them is inside the visible structure of the Catholic Church, with statutes the Holy See has approved and superiors who answer to Rome. Everything else about them varies, including their attitude to the Second Vatican Council, their pastoral style and how much they say about the arguments of the last sixty years.

Paul's word to the Thessalonians is quoted constantly in these circles, and it is quoted correctly: the Church hands on what she has received. The Catholic use of that verse also has a limit, since the traditions Paul names are handed on by an apostolic authority that is still living and still teaching. Our guide to Sacred Tradition and how the Church hands it on sets out the doctrine that makes both halves of the sentence hold together.

7. Campos: Regularisation That Actually Worked

Campos is the case everyone reaches for when the question of regularising a traditionalist body comes up, because it is the one case that finished. In the Brazilian diocese of Campos dos Goytacazes, a large body of priests and faithful had followed Bishop Antonio de Castro Mayer, who ordained priests for the older rite and who assisted at Lefebvre's consecrations in 1988. After his death the group continued as the Priestly Union of Saint John Mary Vianney, and in 1991 three SSPX bishops consecrated Father Licinio Rangel as its bishop, without a papal mandate, which placed him under the same automatic excommunication.

What Happened in 2001 and 2002

The Union approached the Holy See. In 2001 Bishop Rangel and his priests submitted a declaration of full communion with the Roman Pontiff, accepting the magisterium of the Church including the Second Vatican Council, read in the light of Tradition, and acknowledging the validity of the reformed Mass. The excommunication was remitted. On 18 January 2002 Pope John Paul II erected the Personal Apostolic Administration of Saint John Mary Vianney, a jurisdiction covering the territory of the Diocese of Campos and made up of the reconciled clergy and faithful, immediately subject to the Holy See. Bishop Rangel was appointed its first apostolic administrator. Father Fernando Areas Rifan was named his auxiliary and consecrated bishop on 18 August 2002, with the mandate of the Holy See and in the presence of the diocesan bishop of Campos. Bishop Rangel died in December 2002 and Bishop Rifan succeeded him as apostolic administrator.

Why the Model Matters

The Campos settlement gave a traditionalist body four things at once: its own bishop, its own clergy, its own churches, and the right to use the 1962 books as its proper liturgy. It required four things in return: acceptance of the Roman Pontiff's authority, acceptance of the magisterium including the Council, acknowledgement that the reformed Mass is valid and lawful, and public communion with the diocesan bishop and the local Church. Both lists are short and both were public.

Every serious proposal for regularising the SSPX has been built on that shape, whether described as a personal apostolic administration or, in the discussions reported under Pope Francis, a personal prelature. In the SSPX case the sticking point is doctrinal. The Society was asked in 2011 to sign a Doctrinal Preamble, and its responses were judged insufficient the following year. The liturgical half of a Campos-shaped settlement has never been the hard part. Campos shows that Rome will build a structure for a group that uses the older books exclusively. It also shows what Rome asks first.

8. FSSP and SSPX: The Difference That Matters

The difference between the FSSP and the SSPX is canonical status, and it produces every other practical difference. The Fraternity was erected by the Holy See, holds approved statutes, and its priests exercise their ministry lawfully. The Society has no canonical status in the Church, and Pope Benedict XVI stated in his letter to the bishops of 10 March 2009 that its ministers do not lawfully exercise a ministry in the Church, even after the remission of the excommunications of its four bishops earlier that year.

What Both Sides Agree On

Both bodies use the 1962 Roman Missal. Both hold that the older liturgy deserves a permanent place in the life of the Church. Both ordain men who are validly ordained, so the Masses offered in both are valid Masses and in both the Eucharist is the Body and Blood of Christ. Catholic teaching has never made the validity of a sacrament depend on the canonical tidiness of the minister's situation, and any page suggesting an SSPX Mass is empty is teaching error.

Where They Divide

They divide on what a Catholic owes the living authority of the Church when he disagrees with its decisions. The Fraternity's founders held that the answer is obedience, that criticism belongs inside the structure, and that a lawful path was on offer. The Society held that the crisis in the Church justified acting without the mandate in order to preserve the priesthood and the rite. That is the whole argument, stated as fairly as it can be stated in two sentences, and our guide to whether the SSPX is in schism works through the documents on both sides.

A Practical Consequence Families Notice

The consequence people meet in real life concerns the sacraments that need a delegation rather than only an ordination. Confession and marriage are the two. At an FSSP apostolate, the priest holds faculties for confession in the ordinary way and witnesses marriages as any pastor does. At an SSPX chapel, confessions are valid and lawful under a papal grant made in 2015 and extended in 2016, and marriages require delegation arranged with the local diocese under a letter of 27 March 2017. Baptisms, records, annulment paperwork and the ordinary business of a Catholic life run through diocesan channels in one case and require negotiation in the other. That is a real difference for a family over thirty years.

9. Where the Institutes Stand After 2021

Traditionis Custodes, issued on 16 July 2021, changed the legal framework these communities operate in. Its general provisions, on who may authorise the 1962 Missal in a diocese and what a bishop has to designate, are set out in our guide to the Traditional Latin Mass and what Traditionis Custodes did. Two of its articles speak to the institutes directly, and those are the ones that matter on this page.

Articles 6 and 7

Article 6 provides that institutes of consecrated life and societies of apostolic life erected by the Pontifical Commission Ecclesia Dei pass to the competence of the dicastery for institutes of consecrated life and societies of apostolic life. Article 7 gives the dicasteries for divine worship and for consecrated life the authority of the Holy See to oversee the observance of these provisions. The effect is that the former Ecclesia Dei communities now deal with the ordinary Roman offices that handle religious institutes, alongside the office that handles liturgy.

What Followed

A responsa ad dubia from the Congregation for Divine Worship and the Discipline of the Sacraments in December 2021 answered a set of questions about applying the motu proprio, and a rescript published in February 2023 reserved certain permissions to the Holy See, including the use of parish churches and the erection of new personal parishes for these celebrations. The February 2022 decree to the FSSP sits inside that sequence. Read together, the picture is of a Holy See tightening the general permission for the older rite while leaving the institutes that exist for it in possession of their own books.

How to Read the Situation Without Panicking or Pretending

Two failures are common here. One is treating every restriction as the beginning of the end and every bishop's decision as an act of hostility. The other is pretending nothing has changed since 2007. Both make a Catholic worse at understanding what is in front of him. The accurate description is that the legal framework has narrowed since 2021, that the institutes retain their proper liturgical books, that a great deal now depends on the diocesan bishop, and that further acts of the Holy See can change the terms again. Read the documents themselves. They are short and they are all published on the Holy See's website.

This section describes the published acts named in it: Traditionis Custodes (16 July 2021) with the accompanying letter to bishops, the responsa ad dubia of the Congregation for Divine Worship (December 2021), the decree to the Priestly Fraternity of St Peter (11 February 2022), and the rescript published in February 2023. Later acts of the Holy See may modify these terms; check the Holy See's own site for the current text before relying on any summary, including this one.

10. What an FSSP Apostolate Is Actually Like

An FSSP apostolate is normally a parish or a chapel where the whole sacramental life runs in the older books. Sunday means a sung Mass, often with a low Mass earlier. The calendar is the 1962 one, so the seasons and saints' days differ from the diocesan calendar in places, and Septuagesima and the Ember Days reappear. Confession is heard before and during Mass. The Divine Office is often sung publicly on Sundays, usually Vespers and Benediction.

How an Institute Apostolate Differs From a Diocesan Older Mass

The difference a family notices is stability and scope. A diocesan celebration of the 1962 Mass depends on one priest the bishop has delegated for it, alongside his other duties. An institute apostolate is staffed by priests assigned by their own superior under an agreement with the bishop, and the arrangement is built to outlast any one man.

• The clergy were formed in the rite from the beginning. The institutes run their own seminaries, so a priest arrives having learned the older Mass, the older ritual and the Office as his ordinary use.
• The whole sacramental round is in the older books, baptisms, marriages, funerals and the blessings of the Rituale, and not the Sunday Mass alone.
• More than one priest, in most established apostolates, which is what makes daily Mass, regular confession times and sick calls possible.
• Catechesis, server training and sometimes a school grow up around the apostolate, since the community is settled rather than provisional.
• The community answers to two authorities at once, its own superior general in Rome for its internal life and the diocesan bishop for public worship in his diocese.

Congregations vary a great deal. Some apostolates are young and full of large families, others are older and small, and the online picture flattens that.

Visiting for the First Time

A visitor who stands when others kneel or misses a response has done nothing wrong, and nobody in the building learned the rite in a day. The practicalities of a first visit, the hand missal, the silences, communion at the rail and what to do if you are unsure of anything, are covered step by step in our guide to the Traditional Latin Mass. Our guides to the parts of the Mass, the liturgical calendar and vestments and what the priest wears fill in the rest.

How to Find One

The Fraternity, the Institute of Christ the King and the other communities each publish their own lists of apostolates, which are the reliable source for where they serve. Your diocesan website or chancery is the other reliable source, since the diocesan bishop authorises where the older Mass is celebrated in his diocese. Ask directly whether a celebration is authorised by the bishop, because that question settles whether you are attending in full communion, and it is the only question that settles it.

If There Is No Apostolate Near You

Many Catholics attached to the older rite live nowhere near one of these communities. The Catholic obligation is to worship at the Mass available to you, and the reformed Mass celebrated in your parish is the Mass of the Church, valid and lawful, offering the same sacrifice of Christ. The parts of the tradition that travel can be kept anywhere: the Latin Ordinary, the Angelus, the rosary, Compline before bed, the old calendar as a private devotional frame. Our guides to daily Catholic prayers and the rosary carry the practical forms.

11. The Criticisms, From Both Directions

These communities are criticised from two sides at once, and both sets of criticism should be stated fairly before answering them.

The Criticism From the Society Side

SSPX writers have argued for decades that the Ecclesia Dei communities bought their canonical position with silence, that the price of regularity was agreeing not to press the questions about the Council and the liturgical reform, and that Rome's aim was to drain the Society by offering a respectable alternative. Some in that camp call the arrangement a gilded cage.

The Catholic answer is that obedience to the Roman Pontiff belongs to the doctrine of the Church, and doctrine is not a bargaining chip. If the Pope has the authority the Church says he has, then a community that recognises it has conceded nothing it was entitled to keep. The Fraternity has also continued to argue its case in public, in its own journals and in its dealings with Rome, which is what criticism inside the Church looks like.

The Criticism From the Other Side

Critics in the mainstream of Catholic life argue that these communities can shelter a rejection of the Second Vatican Council, that some of their congregations treat the ordinary parish as compromised, and that a subculture forms which pulls families out of the life of the diocese. Pope Francis made a version of this argument in the letter accompanying Traditionis Custodes, writing that the use of the older Missal had in many places become a mark of division and a rejection of the Church and her institutions.

The honest response is that the criticism describes something real and that it does not describe everyone. Communities vary, and so do individuals within them. A Catholic drawn to the older rite can test himself on a short list: does he accept that the reformed Mass is valid and lawful, does he pray for the Pope and the diocesan bishop by name, does he speak of ordinary parishes without contempt, and does his practice draw him into the Church or out of it. Those questions belong to charity and to the doctrine of the Church, and each of them can be answered honestly by anyone.

Where the Institutes Themselves Stand on It

Each of these communities accepts, as a condition of the statutes it holds, that the reformed Mass is valid and lawful and that the Roman Pontiff has the authority he claims over the liturgy. That is what separates them from the positions further out, and it is why a Catholic can attend one without taking on any argument at all. Our guide to the Traditional Latin Mass works through the line between attachment and rejection in full, and our guide to the papacy and the office of Peter covers what Catholics hold about that office and its limits.

12. What a Catholic Should Do With This

A Catholic reading this page usually wants one of three things: to know whether the FSSP is safe to attend, to find one, or to answer a relative who says these communities are half in and half out. All three have short answers.

Six Practical Points

1. Attend without anxiety. An FSSP or Institute of Christ the King Mass authorised in your diocese fulfils the Sunday obligation and is offered in full communion. There is nothing to weigh up.
2. Ask the one question that settles it. Is this celebration authorised by the diocesan bishop. Ask the priest or the chancery, and take the answer at face value.
3. Keep the vocabulary straight. Ecclesia Dei community, society of apostolic life, pontifical right, personal apostolic administration. Using the words correctly ends most family arguments before they start.
4. Do not describe the reformed Mass as invalid. The Church teaches that it is valid and lawful. Anyone in these communities who tells you otherwise is speaking against the Church he claims to defend.
5. Read the primary documents. Ecclesia Dei adflicta, Summorum Pontificum with its letter to bishops, Traditionis Custodes with its letter to bishops, the decree of 11 February 2022, and the 2002 erection of the Campos administration. All are short and all are published.
6. Pray for the ones still outside. The reconciliation of the SSPX has been under negotiation since 1988. It is a fit intention for a Catholic who cares about the older rite.

The Deeper Point

What these communities exist for is the priesthood and the sacrifice it offers. The 1962 Missal is a vehicle for that, and the doctrine underneath it is what the Letter to the Hebrews teaches about Christ the high priest who offered himself once for all. Everything argued over in this controversy sits downstream of that doctrine. Our guides to the Catholic priesthood and the Eucharist set out what the Church holds, in either form of the rite.

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