Both comments above are ridiculous. They confuse two distinct matters: priestly rights and priestly duties. The intrinsic right of a priest to celebrate the True Mass in the form codified by Pius V, whether privately or publicly, is what Quo primum concerns. The right to celebrate a public Mass in a given diocese, however, requires formal incardination (or temporary permission for nondiocesan and visiting priests). This latter is a matter of ecclesiastical discipline, not doctrine.
But the crisis in the Church, which may reasonably be thought to include unjust exclusion from incardination of Traditional clergy, has led many inexorably to the concept of supplied jurisdiction.
The fact that Pius V did not mention incardination does not give one the right to assume that he forgot all about it. Indeed, it's absurd to assume any such thing. It is equally absurd to assume that SSPX, independent, and SV priests haven't figured out that they are not incardinated and, furthermore, completely misread Quo primum! I doubt, too, whether even one in twenty laymen who attend an ecclesia supplet Mass are as confused as the OP.
A far better question than the silly one the OP raised would have been this: what impact, if any, has the power of the Keys had on Quo primum? It would make nonsense of this power if one pontiff could not change a nondogmatic decree of another. So the question is whether any of the postconciliar popes formally acted to make Quo primum a dead letter. Benedict XVI claimed none did, whereas Father Cekada claims Paul VI did. Either way, Summorum pontificuм made the dispute moot—or at least may be said to have done so till Bishop Frank declares it null and void.
You wrote:
"The right to celebrate a public Mass in a given diocese, however, requires formal incardination (or temporary permission for nondiocesan and visiting priests). This latter is a matter of ecclesiastical discipline, not doctrine."Reply: How much more contempt of the Papacy can you show then your anarchist post!
Catholic Order demands a priest to have permission from the lawful hierarchy instituted by Christ (with Peter as its head), to function in the way you are describing. (Please spare me from employing dramatic instance sophisms to avoid this
core truth.)
Also regarding your skewed view on discipline: “The pastors and faithful…are bound by the duty of hierarchical subordination and true obedience, not only in things which pertain to faith and morals but also in those which pertain to the discipline and government of the Church…If anyone says that the Roman Pontiff has only the office of inspection or direction, but not the full and supreme power of jurisdiction over the universal Church, not only in things which pertain to faith and morals but also in those which pertain to the discipline and government of the Church…let him be anathema,”
(DZ 1827, 1831).
Your termed "Traditional clergy"
lack canonical mission and could care less, as all know who have observed this carnage for y
ears and years now. They have usually incurred multiple censors for publicly participating in schismatic sects, and hence are forbabe by law to function in any priestly duties until they have these censures removed. Of course that does not stop them. Eternal misery loves company.
They all seem to disagree with each other and quite often hate each other ... . These "at best vagrants"
take the time and
money to build large seminaries and not a second to find Peter's promised perpetual successor.
They have no Faith.3308 Dz 1960 When the divine Founder decreed that the Church be one in faith, and in government, and in communion, He chose Peter and his successors in whom should be the principle and as it were the center of unity. . . .
But, order of bishops, as Christ commanded, is to be regarded as joined with Peter, if it be subject to Peter and obey him; otherwise it necessarily descends into a confused and disorderly crowd. For the proper preservation of faith and the unity of mutual participation, it is not enough to hold higher offices for the sake of honor, nor to have general supervision, but there is absolute need of true authority and a supreme authority which the entire community should obey. . . . Hence those special expressions of the ancients regarding St. Peter, which brilliantly proclaim him as placed in the highest degree of dignity and authority. They everywhere called him prince of the assembly of disciples, prince of the holy apostles, leader of that choir, mouthpiece of all the apostles, head of that family, superintendent of the whole world, first among the apostles, pillar of the Church. . . .