Aqui esta un excelente articulo de la revista "Inside the Vatican". Segun lo que dice, la libertad de la misa tridentina no va a tener restricciones ningunas; aunque puede ser que las detalles ya se cambiaron - veremos. La mala notica es que adivinan que se pueda estar publicado el Motu proprio en la primavera.

Here is an excellent article from the Magazine Inside the Vatican. According to what it says, the Tridentine Mass will be fully liberated. Who knows if what has previously said about restrictions is true? The bad news: publication of the Motu proprio is forecast for spring.

Eduardo

Retro ad Linguam Latinam (Inside the Vatican, November 2006, p. 20-21.

Back to Latin: the Pope wants to allow the use of the traditional liturgy throughout the Church. However, there will only be one rite in the future...

It is generally believed in Rome that Pope Benedict XVI is preparing to expand permission to use the Tridentine Mass, the pre-Vatican II rite favored by traditional Catholics.

Sources have told journalists that the Pope will likely issue a document “motu proprio”, or “on his own initiative.”
But there is considerable opposition to the proposal. The Pope is being advised by many bishops that he should not issue such an indult. These bishop say the indult will only increase liturgical confusion and possibly split the Church.
So as we go to press at the end of October, it is not clear what the extent of the indult will be, when it will be issued, or how it would work. -- The Editor

By Paul Badde

“Introibo ad altare Dei, ad Deum qui aetificat iuventutem meam” -- I will go in to the altar of God: to God who giveth joy to my youth.” When Benedict XVI was baptized in 1927, when he as an altar boy in the 1930s, when he was ordained a priest in 1951, every Catholic Mass begain with this fourth verse of the 43rd Psalm in Latin. It wås the entering formula of the Tridentine Mass, the beginning of the Catholic liturgical celebrations as developed over many centuries from the early days of the first Christian community on Mount Zion in Jerusalem.
Pope Pius V declared this rite “infallible” after the Council of Trent (1545-1563). The liturgy remained almost unchanged for the next 400 years.
From childhood on, this ancient liturgy shaped the Pope’s spirituality.
If it were still in use today, the sextons might have carried him to his coronation in St. Peter’s Basilica after his election last year, following the archdeacon who would have interrupted the procession in three particular places, turned around in order to burn a piece of flax on a golden plate, pronouncing the warning words: “Sancte Pater, sic transit gloria mundi!” (“Holy Father, thus passes the glory of this world!”)
But this is no longer the case, as we could all see on TV last year. The “Introibo” has not been prayed at the beginning of Mass for more than 40 years, as one of the many changes in the Mass since the Second Vatican Council.
Pope Paul VI replaced the Tridentine rite, with its obligatory Latin, in 1969 with a “novus ordo missae” (“new order of Mass”). This radically new Mass, in the vernacular, took the place of the ancient liturgy in Latin.
The liturgical reform turned into a revolution which only a few opposed.
One who did oppose it was the French Bishop Marcel Lefebvre, who refused to let go of the old rite. He and his followers ended in schism in 1988.
The “old Mass” survived only in a type of Catholic underground, and in a few enclaves within the Church, where the local bishop gave a special permission.
Some Catholic intellectuals in recent decades, including the German philosopher Robert Spaemann and the German writer Martin Mosebach, have lamented the loss of the old Mass with great eloquence and clear arguments.
As the years have gone by, others have expressed doubts. Was the reform too quick, too radical, too arbitrary?
Did it cause the de-sanctification, de-divinization and banalization of the Catholic liturgy?
Cardinal Joseph Ratzinger some years ago joined these doubters. From time to time he said that a liturgy which has developed organically over centuries can’t simply be replaced by a liturgy that is “made” and that perhaps a “reform of a reform” might be needed. For the year 2000, he dedicated a book to the Spirit of the Liturgy which he felt was in grave danger.
Still, a “reform of the reform” is easier to talk about than to accomplish. The reformer of the 1962 Missal wanted to let himself be guided by the noble Latin rule of St. Benedict: “succisa verescit” (“once it is pruned, it will blossom again”).
But the old liturgy doesn’t seem to have been an unpruned vineyard.
And pruning can bring about not only a new flowering and better fruit, but also unexpected wild growth. For more than 40 years, the new liturgy has “grown” and grown exuberantly: into carnival Masses and cardboard clown noses, which surely would have horrified the Fathers of the reform, but no longer horrify many Catholics who have lived with it for so long they have gotten used to it, if they haven’t already turned their backs on the Church due to all this hullabaloo.
Unlike the reigorous rubrics of the Tridentine Mass, the reform of the liturgy gave space to the subjective, to the ssdiscretion of the celebrants -- and hence, the Masses became dependent on the “talent” or “lack of talent” of the priest.
Now a decisive change may come. According to reliable sources in the Vatican, Benedict XVI will soon sign a document which will allow worldwide use of the Latin liturgy without any restrictions.
This document will be an indult, a papal permission, which is supposed to enable priests and faithful to celebrate Mass according to the old rite.
The Roman Missal will remain the universally valid rite of the Catholic Church, but in two forms: the usual form, meaning the “new” Mass, and the extraordinary form, the “old” Mass.
This indult is still being worked on. Most likely it will be published in spring 2007. Many details still remain to be worked out.
One example would be whether the celebration of the old Mass will have to orientate itself on the new calendar of the ecclesial year, with all the changed saints’ days. Another is whether the readings will have to follow the three-year cycle of the new Mass.
The Pope’s purpose for this indult is above all to regain those faithful who wish to celebrate the old Mass but remain in unity with Rome. Whether this will also lead to a unification with the Society of St. Pius X of Archbishop Lefebvre is a separate question, not up to the Vatican, but to the Society itself to decide.
Following this decree, there will still exist one single rite in the Roman Catholic Church,m but from now on in two equal forms: the ordinary rite in the vernacular and the extraordinary and universal rite in Latin.
Thus, the pontiff will give the old rite again its “full citizenship” in the Church of Rome. It is nothing less than the beginning of a cultural revolution.
What the Pope is doing is, in a certain sense, to step aside from the liturgical dilemna. The Pope is placing the old liturgy back into function as the standard of the liturgy against which all the new variations may be measured.

Paul Badde writes for the German daily Die Welt.