Benedict XIV (1740-1758) concludes his argument that concelebrants are, each of them, true celebrants (pariter concelebrant) by dealing with the question of concelebrants accepting Mass-stipends. This is the acid test. You are stealing from the laity if you accept a Mass-stipend but do not say the Mass for the intention of the donor. So the question is: if a hundred priests concelebrate, can a hundred priests accept, each of them, a Mass-stipend for that same Eucharistic celebration? Now ... traddies among you had better hold on tightly to something fixed to the ground, because you are not likely to enjoy what follows ... the answer given by the Sovereign Pontiff is an unambiguous Yes. In other words, each concelebrant has precisely the same sacramental standing as a priest saying his own private Mass. Watch his lips: Each : one : is : saying : Mass.
It is not surprising that, for the next two centuries, manualists concurred with this weighty papal judgement. Benedict XIV, Prospero Lambertini, had an immense reputation, based equally upon his own erudition and his papal status. In the last expiring months of the Old Rite (which had at that point received only two or three trifling modifications), on March 7 1965, a Rite of Concelebration was promulgated for use with the old rite. In accordance with the actual words of the Council, the document was less than whole-hearted in its endorsement of daily Concelebration when all the concelebrants are presbyters, but the rite was intended to be used universally at Ordinations, Consecrations, Abbatial Blessings, in Councils, Synods, and Episcopal meetings, and at both Masses on Maundy Thursday.
As far as Maundy Thursday Concelebration is concerned, this is something which had not lost its last foothold in the Latin Church until our own time. The Rite of Lyons, which survived until the Council, provided that on that one day six presbyters had the right to sit with the Archbishop and concelebrate (honor sedendi et offerendi). This was but the last survival of a widespread practice of such concelebration in French cathedrals during the Counter-Reformation period.
So those 1965 provisions seem to me a thoroughly 'organic' liturgical development. They seem to me to draw, not as revolutionary liturgical subversives so often and so cheerfully do, upon dubious, improbable, and unedifying reconstructions of "what the Early Church did", but upon a broad consideration of the Latin Church's whole liturgical tradition; upon the Magisterium, and especially (when the meaning of the Roman Rite is concerned) that of Roman Pontiffs; and upon the consensus of reliable manualists.They seem to me to rest on the consistent and reiterated teaching of Popes and Doctors over the last millennium. They are not some load of rubbish dreamed up by archbishop Bugnini's generation.
And (paragraph 10) they concur with the judgement on Mass-stipends of Benedict XIV and those who followed him: Singuli concelebrantes stipendium legitime percipere possunt ad normam iuris.
The mature and settled inheritance, the auctoritas, of the Latin Church prescribes that, normally, each presbyter should celebrate ('presidentially') daily, and do so privately if he is not obliged to serve a pastoral need. This needs to be upheld and, where necessary, restored.
But the notion which one sometimes meets among traditionalists who have not informed themselves of the facts, that any form of concelebration is a treacherous sell-out to the 'Spirit of Vatican II', contradicts the traditions of the Latin Churches and the Magisterium of Popes Innocent III and Benedict XIV and the considered judgement of S Thomas Aquinas ... and a lot of Counter-Reformation manualists.