What are we? The Liturgy of 1962
The Fraternity and the Liturgy
The goal of the Fraternity of St. Peter is the sanctification of the priest through the exercise of his priestly function, principally by conforming his life to the Holy Sacrifice of the Mass by the observance of "the liturgical and spiritual traditions"  of the Church. The use of the liturgical books in force in 1962 is granted to the members of the Priestly Fraternity of St. Peter as well as to other priests staying in the houses of the Fraternity or exercising their sacred ministry in the churches of the Fraternity .
The use of the "traditional" Roman rite (or "tridentine" or the "rite of St. Pius V")  in the form in which it was current in the Latin Church prior to the reform of 1969 is a specificity of the Fraternity of St. Peter. It is therefore fitting to explain our reasons in brief for being attached to this rite which in general is so little known.
The Liturgy in the Church
entirety of the cult which the Church renders to God", wrote
Pope Pius XII in the encyclical Mediator Dei, "must needs be
at once interior and exterior. Exterior certainly, because the nature
of man, being a composition of soul and body, demands exteriority,
for Divine Providence intended us to be drawn by the knowledge of
visible realities to the love of invisible realities (…). But the
essential element of the cult is the interior element, because it
is necessary always to live in Christ, to be entirely devoted to
Him, to give glory in Him, with Him and through Him, to the Father
in Heaven . Thus it is
that the "realities of the senses become the place wherein
are expressed God's work of sanctification and man's work of cult
to God" . The Church,
Bride of Christ, guides the hand of Her children in the course of
liturgical signs comprise both an essential sign, which is necessary
to the sacramental validity, and secondary signs, which envelop
and surround the essential sign. All these sacred gestures and words
designate a reality of Grace, mysterious and transcendent, and at
the same time make it present, efficacious, and fruitful.
The Traditional Liturgy
The Tridentine liturgy is one of the liturgical forms of the Church. Codified after the Council of Trent "in times of real difficulty where the Catholic faith had been put in question as to the sacrificial nature of the Mass, the ministerial priesthood, and the real and enduring presence of Christ under the Eucharistic species, the primary task of St. Pius V was to preserve a tradition which was relatively recent , and had been unjustly attacked: And this he did by introducing the least possible changes in the sacred rite." Such is the manner in which the context of the Tridentine reform and consequently the assets of the Tridentine Missal are described in the Institutio Generalis of the reformed missal (n. 7 of the preamble added in 1970). We may well then ask to-day, as faith and piety towards the Blessed Eucharist are diminishing, whether one way to counter contemporary theological, spiritual, and pastoral inadequacies is not the celebration of the Eucharistic mystery by means of the liturgical forms of the Missal of St. Pius V.
The traditional liturgy in fact gives acute expression to the
Sacrifice of the Cross made present on the altar, orients the soul
toward God, and witnesses our adoration of His Real Presence. Clearly
the Mass should not be viewed as a theology lesson, but its prayers
express a doctrine eloquent indeed, including the four finalities
of the Holy Sacrifice: adoration, thanksgiving, propitiation, and
us note too that the Tridentine rite, after the fashion of incense
rising towards Heaven, elevates our souls to God, and, as it draws
us from the realities of the senses to the eternal mysteries,
permits us, already on earth, to unite our voices to those of the
Blessed. This is the goal of all the gestures and of all the ceremonies.
The orientation of the altar, the gestures of adoration, the sacred
language, the mystery and the silence which surrounds the consecration:
all these aspects manifest the sacrality of the Mass.
Silence is in itself the finest expression of our adoration of
the God who descends upon our altars, and most expressive of the
mystery which is enacted there. As St. Ignatius of Antioch teaches
us, silence accompanies mystery: "The Virginity of Mary, the
birth and death of the Lord are three resounding mysteries which
God worked in silence." The silence during the Canon is the
most ideal means for fostering a truly profound, personal, and interior
participation in the mystery of the altar.
A Heritage... to pass on
The liturgy of the priests of the Fraternity of St. Peter is, in a word, a heritage, it is, as its origin shows, the expression of the piety and sanctity of the Church. Innumerable are the saints who have known it, and its benefits are still visible to-day: every day its riches surprise anew those who celebrate it. It is a precious guide for the whole length of our pilgrimage here below towards God. Pope John Paul II in a message addressed to the plenary Assembly of the Congregation for Divine Worship and the Discipline of the Sacraments held in September 2001 at the Vatican, declared: "The people need to see in the priests and deacons an attitude full of reverence and dignity, capable of helping them penetrate invisible things, even without a multiplication of words or explanations. In the Roman Missal, known as the Missal of St. Pius V, as well as in the various oriental liturgies one finds very beautiful prayers by which the priest expresses a very deep sentiment of humility and reverence in the presence of the Holy Mysteries: these sentiments reveal the essence of all liturgy."
Here then in a few words - and in a very summary fashion – are the reasons that the Fraternity of St. Peter is attached to the classical Roman rite. We have spoken essentially of the liturgy of the Mass, but in fact the members of the Fraternity of St. Peter have at their disposition all the liturgical books that were in force in 1962 (The Missal, Breviary, Ritual, Pontifical, and Ceremonial of Bishops). This liturgy contains riches which the Church has entrusted to the Fraternity as a treasure. Following the example of the good steward of the Gospel, their desire is to defend it, to live by it, and to hand it to future generations.
 Pope St. Pius V (1566-1572), applying the decrees of the Council of Trient, that had desired the revision of the liturgical books, published an editio typica of the Breviary (1568) and of the Missal (1570). The Pope's design, faithful to the intentions of the Council,was not to compose new liturgical books, but to bring the prayer of the Church back into conformity with the ancient tradition of the Fathers and to establish unity in the celebration of the rites.
 Pius XII Encyclica Mediator Dei, 20th November 1947 (23).
 Catechism of the Catholic Church (1148).
 Second Vatican Council, Sacrosanctum Concilium (7).
 Second Vatican Council, Sacrosanctum Concilium (7).
 Cardinal Charles Journet, The Mass: Presence of the Sacrifice of the Cross, DDB 1961 (p. 317-9).
 Pope Paul VI in the Constitution Missale Romanum which precedes this text nevertheless traces its origin back to St. Gregory the Great!
 "The language of the Church must be not only universal but immutable. If in fact the Truths of the Catholic Church were entrusted to certain or several human languages, subject, as they are, to change, and none of them having greater authority than any other, then such a variety would ensue that the sense of these truths would be neither sufficiently clear nor sufficiently precise for all." Bl. John XXIII, Veterum Sapientić, 1962.
 Revd. Joseph-A. Jungmann S.J., Missarum Sollemnia, Aubier, 1951 Vol. I p. 81.
 Decree for the use of all liturgical books in force in 1962, 10th September 1988; see also the Decree of Erection of the Fraternity of St. Peter, 18th October 1