I think this is a kind of "boiled frog" approach that the SSPX/Vatican are taking to announcing the deal to the faithful.

They probably figure if they announce these steps of the regularization, little by little, let's say until the Oct. 13th anniversary of the Miracle of the Sun, that maybe there will be less spooking of the sheep, less rising up of the faithful, when it is finally officially announced.

The SSPX's faculties have been supplied by the Church, not Francis.

So Cdl. Müller says "Local Ordinary is to grant the delegation to assist at the marriage to a priest of the Diocese." Does this mean a non-SSPX priest must be present, while the SSPX priest celebrates the traditional Nuptial Mass?   

Vatican Insider:

http://www.lastampa.it/2017/04/04/vaticaninsider/eng/the-vatican/the-popes-step-towards-lefebvre-their-weddings-are-valid-and-lawful-PrunUW4rG5ZJrOIqXw8qoI/pagina.html

Sounds like Rome exerting authority.
If SSPX goes with Rome, they will be under the local ordinary NOT like the Anglicans who have their own bishop.

Exactly. I chose not to be under the local ordinary and switched rites. I do not feel HE is valid, and you want SSPX to feel comfortable with the NO ordinaries officiating at sacraments? I thought those who remained in SSPX and not fall for the fssp were the smart ones.

SSPX Statement about Holy See Letter Concerning Marriages
April 04, 2017
District of the USA

Communiqué of the General House about the letter from the Ecclesia Dei Commission concerning marriages of the faithful of the Society of Saint Pius X (April 4, 2017)
As with the measures taken by Pope Francis granting to the priests of the Society of Saint Pius X the faculty to hear confessions during the Holy Year (September 1, 2015), and extending this faculty beyond the Holy Year (November 20, 2015), the General House has learned that the Holy Father decided “to authorize Local Ordinaries to grant faculties for the celebration of marriages of faithful who follow the pastoral activity of the Society.” (Letter from the Congregation for the Doctrine of the Faith dated March 27, 2017, published on April 4).
 
This decision by the Supreme Pontiff foresees that: “Insofar as possible, the Local Ordinary is to grant the delegation to assist at the marriage to a priest of the Diocese (or in any event, to a fully regular priest), so that the priest may receive the consent of the parties during the marriage rite, followed, in keeping with the liturgy of the Vetus ordo, by the celebration of Mass, which may be celebrated by a priest of the Society.”
 
But it also provides that: “Where the above is not possible, or if there are no priests in the Diocese able to receive the consent of the parties, the Ordinary may grant the necessary faculties to the priest of the Society who is also to celebrate the Holy Mass, reminding him of the duty to forward the relevant docuмents [attesting to the celebration of the sacrament] to the Diocesan Curia as soon as possible.”
 
The Society of Saint Pius X conveys its deep gratitude to the Holy Father for his pastoral solicitude as expressed in the letter from the Ecclesia Dei Commission, for the purpose of alleviating “any uncertainty regarding the validity of the sacrament of marriage”. Pope Francis clearly wishes that, as in the matter of confessions, all the faithful who want to marry in the presence of a priest of the Society of Saint Pius X can do so without any worries about the validity of the sacrament. It is to be hoped that all the bishops share this same pastoral solicitude.

The priests of the Society of Saint Pius X will strive faithfully, as they have done since their ordination, to prepare future spouses for marriage according to the unchangeable doctrine of Christ about the unity and indissolubility of this union (cf. Mt 19:6), before receiving the parties’ consent in the traditional rite of the Holy Church.
Source: FSSPX/MG – DICI dated April 4, 2017

:furtive: this is going to be verrrrry eeenteresting

From Sean Johnson's blog:

Reflections on a Staggering Development
April 4, 2017Sean Johnson
Uncategorized





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Today, the Rorate Coeli blog published a letter by Cardinal Muller (approved by Pope Francis) which announced the issuance of “pastoral guidelines” for the performance of diocesan marriages in SSPX chapels, and in response, the earth has wobbled on its axis.
The implications arising from this latest Roman maneuver are so staggering as to alarm all but the most hardcore “accordistas,” and with the benefit of a few hours’ reflection, these seem the most significant consequences:
 
Subjection to, and Entanglement in, the Dioceses: 
According to Cardinal Muller, the preposterous and unimaginable has become the new normal in SSPX chapels: Diocesan clergy will show up to witness/preside over your marriages, and then step aside while the SSPX priest performs the nuptial Mass:
“the Local Ordinary is to grant the delegation to assist at the marriage to a priest of the Diocese (or in any event, to a fully regular priest), such that the priest may receive the consent of the parties during the marriage rite, followed, in keeping with the liturgy of the Vetus ordo, by the celebration of Mass, which may be celebrated by a priest of the Society.”
Note that there is no “opt-out” provision here: If you attend an SSPX chapel, you will be married by a conciliar cleric (presuming one is available).
Questions which arise from these pastoral guidelines:
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• Will this conciliar cleric even be a validly ordained priest?  If the alleged purpose of issuing these guidelines was to alleviate the doubt of the faithful regarding the validity of their SSPX marriages, doesn’t the introduction of this new uncertainty run contrary to the stated motive?
• Regarding the validity of ordination for these conciliar clerics, presuming they were not validly ordained, does the Church have the authority to send laymen to witness marriages (and even if they did, would not such SSPX marriages be even more liberal than the craziest Novus Ordo mariage?)?
• The faithful are now directly subjected to the diocesan clergy for the reception of their sacraments.  True, in marriage, it is the couple who actually performs the sacrament, with the priest merely witnessing for validity.  But they are now dependent upon the good graces of the local bishop to permit it.
• The SSPX clergy are directly subjected to the diocesan authority in the administration of the sacrament of marriage: They must appeal to the local ordinary to request a conciliar delegate in every instance.
• Note the humiliation the SSPX clergy are subjected to in these pastoral guidelines: They are made to admit (at least implicitly) by their very actions, that they have not the ability to validly witness marriages in being made to call for the local modernist to assist in this capacity, regardless of any interior/exterior protestations to the contrary.
• Suppose an SSPX cleric, resenting this imposture, refuses to appeal to the local bishop.  Shall he be disciplined by the Society?
• Suppose the faithful rightly resent this imposture, and refuse to permit a conciliar priest to witness their marriage: Shall they be compelled to participate in the SSPX’s capitulation, or be told to go elsewhere to receive the sacrament?
• How long until the dioceses make their approval/permission dependent upon what they consider acceptable (i.e., outrageous) marriage preparation classes?

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Barring the swift and unambiguous repudiation by Menzingen of Cardinal Muller’s pastoral guidelines for marriages in SSPX chapels, the entanglement of the SSPX in the conciliar Church is now official, even if incomplete: The dioceses are now directly involved in the administration of sacraments at SSPX chapels.
For a traditional Catholic priest or layman to consent to such a requirement is absolutely unenforceable and unacceptable, and no Catholic can be compelled to obey such guidelines.  So long as this new abomination remains the official policy in SSPX chapels (which, in the absence of a clear repudiation, is the necessary presumption), we no longer recommend the reception of the sacrament of matrimony at SSPX chapels so long as this policy remains in place.
The psychological damage, and deleterious consequences for the quality of the faith for those who would subject themselves to such conditions is simply too much; the spirit will be broken, and the second offense/compromise will be much easier.  Such persons will have prepared themselves for subsequent falls.
We are obliged to say Non Possumus!
 
Reading Between the Lines:
The ostensible motive given for these new pastoral guidelines is to alleviate the alleged qualms of conscience said to be roiling within the bowels of SSPX clergy and faithful over their doubts about the validity of the marriages they are witnessing or receiving.
Who are these doubting clergy and laymen?
How does Rome know anything about them?
The only knowledge Rome has about the mindset of Society laymen comes from 20 years of “discreet but not secret” conversations with Menzingen.  If, therefore, Rome has concluded that SSPXers are writhing in doubts about the validity of their sacraments, I would say those doubts were entertained and conveyed more by Menzingen and SSPX superiors, than by the average layman.  The writings of Fathers Pfluger, Simoulin, Schmidberger, and others corroborate that thought: It is the SSPX hierarchy who is torn by doubts, not the average layman in the pews.
We wonder whether this assignment of doubt to the laity over the validity of SSPX marriages is really their own psychological projection, though they dare not admit it.  Have 20 years of gravely imprudent contacts convinced them of their own defectiveness, and of a conviction that their symptoms (i.e., doubt) can only be cured by a practical accord ,even if it means coming under the thumb of heretical bishops, cardinals, and pope?
We think so.
But note what is not addressed in the pastoral guidelines: The validity of past SSPX marriages.  In fact, you are meant to notice the guidelines’ omission to deal with that issue.  Why?  Because if you are not yet doubting the validity of your marriage, they want you to start doubting it.
In other words, Rome is saying to the world: “SSPX marriages are invalid.  We have not sanated [made sound/valid] their past marriages, nor will we.  In fact, we have granted annulments whenever faced with one at a tribunal on that ground alone.  And even going forward, you will still need one of our conciliar clowns for the sacrament to be valid.”
Menzingen’s lack of repudiation quietly (but clearly) responds: “Yes, we are worried that this is all true.”
The strategy here is to inculcate doubt, so as to facilitate a willingness to support the practical accord.
But there is another stratagem subsisting within the first: The guidelines seem designed to weed out all remaining SSPX hardliners (clergy and lay) as part of what Fr. Pfluger once referred to as the “purification” of the SSPX.  Unlike Bishop Fellay (whom Pope Francis said is “a man he can work with”), those who cannot be worked with (i.e., those who will not permit themselves to be conditioned) will be made to seek options elsewhere, little by little, one sacrament at a time.  Not by force, as in 2012-2014, but by choice: The new SSPX is being made to be less appealing to those still grounded in doctrine, and not affected by appeals to legalism.
“If the salt lose its savor…”
Finally, and it cannot be emphasized enough, what must be retained is that by not opposing these pastoral guidelines, and submitting to them, Menzingen is implicitly acknowledging the invalidity of its own marriages (and this in turn helps facilitate the conciliar motive of inculcating doubt about the validity of the sacrament in the clergy and laity, as a means of garnering support for the canonical agreement).
Why else would Menzingen submit to such guidelines, unless it doubted the validity of its sacrament?
 
 
Conclusion:
Menzingen’s acceptance of the pastoral guidelines announced by Rome today represent its most serious compromise to date: The expulsion of Bishop Williamson to facilitate the practical accord; the Letter of the Three Bishops which announced the plans of Menzingen; the scandalous response of the Letter of the General Counsel; the signing of the infamous April 15, 2012 Doctrinal Declaration: None of these represent as serious a threat to the quality of faith of the SSPX clergy and laity as the pastoral guidelines released today:
Where those other instances pertained to Menzingen, or the SSPX generally, they did not impact the rank and file clergy and laity so directly, immediately, and concretely as do these pastoral guidelines.  These guidelines, however, make those who will continue to avail themselves of marriages at SSPX chapels under such conditions directly complicit in the compromise of the Society, and in their own personal lives.
For this reason, we can no longer support marriages at SSPX chapels so long as these guidelines remain unrepudiated, except in the case of grave spiritual necessity (which dispenses from all legal considerations……but which also requires no conciliar witness for validity).  Outside of this, we are obliged to exclaim:
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