My previous post on the Te igitur leaves a big question: how does its conclusion fit in with a situation in which Christendom is divided? Does it mean that only those in full canonical communion with the See of Rome should use the Canon Romanus?
I think this does not necessarily follow. The solution, I feel, may be offered by the CDF document Communionis notio of 1993 (para 14). A valid Mass offered in a community which lacks full communion with the See of Peter, by its very nature as a Eucharist of the Whole Church, "objectively calls for" the "universal communion with Peter". I feel that therefore those in this sort of anomalous situation do appropriately name the Successsor of Peter since their Mass "objectively" calls for full communion. And this is even truer, a fortiori , when the celebrant subjectively longs for such full communion and has no desire to adhere to any schism.
This is a good opportunity to repeat that Communionis notio, like its successor Dominus Iesus, was a document unfairly attacked by bigots as "unecumenical". Both are quite the opposite. They provide an impetus for properly based ecumenism by their teaching that a Particular Church, which has a Bishop and valid sacraments, is a true Particular Church and ipso facto a local manifestation of the Church Catholic even if it is not in full canonical communion with the See of Rome. Disunity will wound it because it lacks the Ministry of Peter which is organically internal to a properly constituted Church but this does not deprive it of its status as a true particular church. The CDF went on to balance this by saying that the Roman Communion is also itself wounded by the disunity because it is deprived to a degree of universality.
I have not finished with this topic. I'll return to it in two or three days.