The Barque of Peter

Ecclesia Dei Clarification on the Liturgies and Rituals of Religious Orders

2010-02-20T16:50:00.001-08:00

Recently, Catholic blogs have been reporting various clarifications from the Pontifical Commission Ecclesia Dei in regards to questions pertinent to the Extraordinary Form. It has all been good news, right? In fact, we found out last year that motu proprio Summorum Pontificum was extended to another Western Rite- The Abrosian Rite. But what about the rites and liturgical variations of religious orders and secular orders attached to them prior to the conciliar reforms? In late 2008, we received word that PCED allowed a community of Trappists in Germany to return to their rule of life and liturgical observance of the Cistercian liturgical books before 1965.

Recently, a letter was written to PCED asking if it was possible utilize the liturgical variations that were particular to a certain religious order as it was used before it adopted the liturgical reforms of Vatican II. In the same letter, the question was asked if it would be possible to use the ritual in use up to 1962 for the secular (third) order which is part of that same religious order.

For now, the name of the order will be omitted for reasons which our readers will likely understand.

Here is the text of the letter written to PCED with the necessary editions:

_____________________________

September 20, 2009

His Eminence
William Joseph Card. Levada
President of the Pontifical Commision “Ecclesia Dei”
Palazzo del Sant’Uffizio
00120 Vatican City

Your Eminence,

..........................

I would like to know if it is permissible use the ritual of the Third Order as it existed in 1962.

I would also like to know if priests of the order are permitted to use the Missal and Breviary proper to the Order as they existed in 1962.

Thank you for taking the time to receive my inquiries and I can assure you of my prayers to the Blessed Virgin Mary, Mother of Sorrows as I await Your Eminence’s response.

______________________________

Here is the letter containing the response from PCED:

The question remains; what happens to those who wish to return to the liturgical traditions of their respective orders in which the superiors are opposed? What was unique about the Trappists in Germany that resulted in them being allowed to return to their own liturgical traditions through the intercession of Ecclesia Dei? According to this letter, members and communities of religious and secular orders that once enjoyed their own liturgical books, rituals and variations find themselves unaided by Summorum Pontificum.

As a reminder, the religious orders in the Western Church that had their own liturgical books before the conciliar reforms are:

Franciscans
Dominicans
Carmelites
Servites
Norbertines
Benedictines
Carthusians
Cistertians

The Traditional CATHOLIC Way of Celebrating Hallowe'en

2009-10-31T05:37:00.001-07:00

This evening is the eve of the Feast of All Saints (All Hallows). I've seen many good suggestions for to reclaim the evening as a a Catholic observance. I make the following suggestions:

Utilize the prayers of spiritual warfare that are approved by the Church as found in places such as the Raccolta and the Handbook of Indulgences. Especially prayers to St. Michael the Archangel Breastplate of St. Patrick and the Renewal of Baptismal Promises.

Pray for the souls of the faithful departed. Ghosts have appeared to saints and popes asking for their intercession. Let's not wait for them to ask us to pray for them! Ask Our Lady of Sorrows to intercede for them too.

In a world that is filled with empty lucky charms, supersitions, occult practices such as Wicca and fortune-telling. Learn more and talk with others about the sacramentals of the Church as found in the Rituale Romanum all of which bring us closer to God through their faithful use:

Holy water, blessed salt, blessed herbs, fruit and grains (which if blessed on the Assumption protect against spells of witches) - candles, blessed flowers, images of Our Lord and the saints, fire, incense, gold, blessed linen, blessed wine, waters and oils blessed waters, medals, rosaries, chaplets, cinctures, scapulars, ashes, palms and olive branches (to name a few).

Many people in the world today do not believe that evil exists, let alone those who do not believe that God exists. All Hallows Eve has a way in secular culture of having people think about these realities even if it is through such a fantastic means such as haunted houses and scary costumes. Also on this night, neo-pagans practice their ritual Sabats and cast spells with the barbaric ideas that this is the one night that the dead spirits are free to roam the earth. The ancient Celts and neo-pagans today call it Samhain. Talk with others about the reality and Catholic perspective of Hell, the devil, witchcraft and spells, evil and demons and how to avoid all of these things through faith.

Don't forget that the Church has also given lay catholics some rituals to uses as sacramentals in the Book of Blessings and Catholic Household Blessings and Prayers (USCCB).

From the Liturgy

In understanding the Catholic history of All Hallows Eve, it is necessary to know that it was not an over-write of a pagan holiday. We read in the Martyrology of the Extraordinary Form for November 1:

The Festival of All the Saints, which Pope Boniface IV instituted in honour of the Blessed Virgin Mary, Mother of God, and of the holy martyrs, after he had dedicated the temple called the Pantheon on May 13, and ordered to be celebrated annually in the City of Rome. But Gregory IV decreed later that the same festival, which was already celebrated in different ways in various Churches, should be solemnly observed on this day in the Universal Church for ever in honour of all the saints.

How many people realize that there is an official Hallowe'en liturgy of the Church? There is in the Divine Office; first vespers of the Feast of All Saints. Pray it with your friends and family and celebrate All Hallows Eve the authentically Catholic way:

Ad I Vesperas In Festo Omnium Sanctorum

V. † Deus, in adiutorium meum intende.

R. Domine, ad adiuvandum me festina.

Gloria Patri, et Filio, et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper et in sæcula sæculorum. Amen.

Alleluia.

Antiphona I

Vidi turbam magnam, * quam dinumerare nemo poterat, ex omnibus gentibus stantes ante thronum.

Psalmus 109

Dixit Dominus Domino meo: * Sede a dextris meis:

Donec ponam inimicos tuos * scabellum pedum tuorum.

Virgam virtutis tuæ emittet Dominus ex Sion: * dominare in medio inimicorum tuorum.

Tecum principium in die virtutis tuæ in splendoribus sanctorum: * ex utero, ante luciferum, genui te.

Iuravit Dominus, et non pœnitebit eum: * Tu es sacerdos in æternum secundum ordinem Melchisedech.

Dominus a dextris tuis; * confregit in die iræ suæ reges.

Iudicabit in nationibus, implebit ruinas; * conquassabit capita in terra multorum.

De torrente in via bibet; * propterea exaltabit caput.

Gloria Patri, et Filio, * et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, * et in sæcula sæculorum. Amen.

Antiphona I

Vidi turbam magnam, quam dinumerare nemo poterat, ex omnibus gentibus stantes ante thronum.

Antiphona II

Et omnes Angeli * stabant in circuitu throni, et ceciderunt in conspectu throni in facies suas et adoraverunt Deum.

Psalmus 110

Confitebor tibi, Domine, in toto corde meo, * in consilio iustorum, et congregatione.

Magna opera Domini: * exquisita in omnes voluntates eius.

Confessio et magnificentia opus eius, * et iustitia eius manet in sæculum sæculi.

Memoriam fecit mirabilium suorum, misericors et miserator Dominus: * escam dedit timentibus se.

Memor erit in sæculum testamenti sui: * virtutem operum suorum annuntiabit populo suo:

Ut det illis hæreditatem gentium: * opera manuum eius veritas et iudicium.

Fidelia omnia mandata eius, * confirmata in sæculum sæculi, facta in veritate et æquitate.

Redemptionem misit populo suo; * mandavit in æternum testamentum suum.

Sanctum et terribile nomen eius: * initium sapientiæ timor Domini.

Intellectus bonus omnibus facientibus eum: * laudatio eius manet in sæculum sæculi.

Gloria Patri, et Filio, * et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, * et in sæcula sæculorum. Amen.

Antiphona II

Et omnes Angeli stabant in circuitu throni, et ceciderunt in conspectu throni in facies suas et adoraverunt Deum.

Antiphona III

Redemisti nos, * Domine Deus, in sanguine tuo ex omni tribu et lingua et populo et natione, et fecisti nos Deo nostro regnum.

Psalmus 111

Beatus vir qui timet Dominum: * in mandatis eius volet nimis.

Potens in terra erit semen eius; * generatio rectorum benedicetur.

Gloria et divitiæ in domo eius, * et iustitia eius manet in sæculum sæculi.

Exortum est in tenebris lumen rectis: * misericors, et miserator, et iustus.

Iucundus homo qui miseretur et commodat; disponet sermones suos in iudicio: * quia in æternum non commovebitur.

In memoria æterna erit iustus; * ab auditione mala non timebit.

Paratum cor eius sperare in Domino, confirmatum est cor eius; * non commovebitur donec despiciat inimicos suos.

Dispersit, dedit pauperibus; iustitia eius manet in sæculum sæculi: * cornu eius exaltabitur in gloria.

Peccator videbit, et irascetur; dentibus suis fremet et tabescet: * desiderium peccatorum peribit.

Gloria Patri, et Filio, * et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, * et in sæcula sæculorum. Amen.

Antiphona III

Redemisti nos, Domine Deus, in sanguine tuo ex omni tribu et lingua et populo et natione, et fecisti nos Deo nostro regnum.

Antiphona IV

Benedicite Dominum, * omnes electi eius: agite dies lætitiæ, et confitemini illi.

Psalmus 112

Laudate, pueri, Dominum; * laudate nomen Domini.

Sit nomen Domini benedictum * ex hoc nunc et usque in sæculum.

A solis ortu usque ad occasum * laudabile nomen Domini.

Excelsus super omnes gentes Dominus, * et super cælos gloria eius.

Quis sicut Dominus Deus noster, qui in altis habitat, * et humilia respicit in cælo et in terra?

Suscitans a terra inopem, * et de stercore erigens pauperem:

Ut collocet eum cum principibus, * cum principibus populi sui.

Qui habitare facit sterilem in domo, * matrem filiorum lætantem.

Gloria Patri, et Filio, * et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, * et in sæcula sæculorum. Amen.

Antiphona IV

Benedicite Dominum, omnes electi eius: agite dies lætitiæ, et confitemini illi.

Antiphona V

Hymnus * omnibus Sanctis eius: filiis Israël, populo appropinquanti sibi: gloria hæc est omnibus Sanctis eius.

Psalmus 116

Laudate Dominum, omnes gentes; * laudate eum, omnes populi.

Quoniam confirmata est super nos misericordia eius, * et veritas Domini manet in æternum.

Gloria Patri, et Filio, * et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, * et in sæcula sæculorum. Amen.

Antiphona V

Hymnus omnibus Sanctis eius: filiis Israël, populo appropinquanti sibi: gloria hæc est omnibus Sanctis eius.

Capitulum

Apocalypsis Beati Joannis Apostoli 7: 2-3

Ecce ego Ioannes vidi alterum Angelum ascendentem ab ortu solis, habentem ab ortu solis, habentem signum Dei vivi; et clamavit voce magna quatuor Angelis, quibus datum est nocere terræ et mari, dicens: Nolite nocere terræ et mari neque arboribus, quoadusque signemus servos Dei nostri in frontibus eorum.

R. Deo gratias.

Hymnus

Placare, Christe, servulis,
Quibus Patris clementiam
Tuæ ad tribunal gratiæ
Patrona Virgo postulat.

Et vos, beata per novem
Distincta gyros agmina,
Antiqua cum præsentibus,
Futura damna pellite.

Apostoli cum Vatibus,
Apud severum Iudicem
Veris reorum fletibus
Exposcite indulgentiam.

Vos, purpurati Martyres,
Vos, candidati præmio
Confessionis, exsules
Vocate nos in patriam.

Chorea casta Virginum,
Et quos eremus incolas
Transmisit atris, cælitum
Locate nos in sedibus.

Auferte gentem perfidam
Credentium de finibus,
Ut unus omnes unicum
Ovile nos Pastor regat.

Deo Patri sit gloria,
Natoque Patris unico,
Sancto simul Paraclito,
In sempiterna sæcula.

Amen.

Versus

V. Lætamini in Domino et exsultate, iusti.

R. Et gloriamini, omnes recti corde.

Ad Magnificat Antiphona

Angeli, * Archangeli, Throni et Dominationes, Principatus et Potestates, Virtutes cælorum, Cherubim atque Seraphim, Patriarch&aeilg; et Propetæ, sancti legis Doctores, Apostoli, omnes Christi Martyres, sancti Confessores, Virgines Domini, Anachoritæ, Sanctique omnes, intercedite pro nobis.

Canticum Beatæ Mariæ Virginis

Magnificat † * anima mea Dominum.

Et exsultavit spiritus meus: * in Deo, salutari meo.

Quia respexit humilitatem ancillæ suæ: * ecce enim ex hoc beatam me dicent omnes generationes.

Quia fecit mihi magna, qui potens est: * (Fit reverentia) et sanctum nomen eius.

Et misericordia eius, a progenie in progenies: * timentibus eum.

Fecit potentiam in brachio suo: * dispersit superbos mente cordis sui.

Deposuit potentes de sede: * et exaltavit humiles.

Esurientes implevit bonis: * et divites dimisit inanes.

Suscepit Israël puerum suum: * recordatus misericordiæ suæ.

Sicut locutus est ad patres nostros: * Abraham, et semini eius in sæcula.

Gloria Patri, et Filio, * et Spiritui Sancto.

Sicut erat in principio, et nunc, et semper, * et in sæcula sæculorum. Amen.

Ad Magnificat Antiphona

Angeli, Archangeli, Throni et Dominationes, Principatus et Potestates, Virtutes cælorum, Cherubim atque Seraphim, Patriarch&aeilg; et Propetæ, sancti legis Doctores, Apostoli, omnes Christi Martyres, sancti Confessores, Virgines Domini, Anachoritæ, Sanctique omnes, intercedite pro nobis.

V. Domine, exaudi orationem meam.

R. Et clamor meus ad te veniat.

Vel, in choro aut in communi:

V. Dominus vobiscum.

R. Et cum spiritu tuo.

Oratio

Oremus.

Omnipotens sempiterne Deus, qui nos omnium Sanctorum tuorum merita sub una tribuisti celebritate venerari: quæsumus; ut desideratam nobis tuæ propitiationis abundantiam, multiplicatis intercessoribus, largiaris. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum. Amen.

Commemoratio Ad I Vesperas Dominica XX post Pentecosten

Ad Magnificat Antiphona

Vidi Dominum sedentem super solium excelsum, et plena erat omnis terra maiestate eius: et ea, quæ sub ipso erant, replebant templum.

Versus

V. Vespertina oratio ascendat ad te, Domine.

R. Et descendat super nos misericordia tua.

Oratio

Oremus.

Deus, refugium nostrum, et virtus: adesto piis Ecclesiæ tuæ precibus, auctor ipse pietatis, et præsta; ut, quod fideliter petimus, efficaciter consequamur. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum. Amen.

V. Domine, exaudi orationem meam.

R. Et clamor meus ad te veniat.

Vel, in choro aut in communi:

V. Dominus vobiscum.

R. Et cum spiritu tuo.

V. Benedicamus Domino.

R. Deo gratias.

V. Fidelium animæ per misericordiam Dei requiescant in pace.

R. Amen.

What Concord?

2009-08-13T18:18:00.000-07:00

2 Corinthians Chapter 6:14-18:

Bear not the yoke with unbelievers. For what participation hath justice with injustice? Or what fellowship hath light with darkness? And what concord hath Christ with Belial? Or what part hath the faithful with the unbeliever? And what agreement hath the temple of God with idols? For you are the temple of the living God; as God saith: I will dwell in them, and walk among them; and I will be their God, and they shall be my people. Wherefore, Go out from among them, and be ye separate, saith the Lord, and touch not the unclean thing: And I will receive you; and I will be a Father to you; and you shall be my sons and daughters, saith the Lord Almighty.

Something tells me that the preceding passage will NOT be read at the upcoming Federation of Asian Bishops' Conferences. If some of these suggestions are implemented no doubt the road to Hell will be much broader leading from the steps of the parish Church to the gates of the wat.

http://rorate-caeli.blogspot.com/2009/08/more-inculturation-and-liturgical.html

St. Joseph's Catholic Church Jacksonville: New Home of the Extraordinary Form of the Roman Rite (Latin Mass)

2009-05-18T14:22:00.000-07:00

Add one more church to the list of churches that offer the Extraordinary Form of the Roman Rite in Jacksonville, FL. Of the three churches in Jacksonville that offer the Extraordinary Form of the Roman Rite, St. Joseph's Catholic Church (http://www.stjosephsjax.org/) will be the second diocesan church offering the ancient rite on the first and third Sunday of each month beginning in June in the historic church that's over 100 years old. Coincidentally, the church is adjacent to the diocesan Catholic Center (chancery offices). This is certainly a happy and blessed homecoming. Thank you Fr. Cody and all of those who have prayed so fervently for this intention! Here is the text of the Sunday bulletin in which this announcment was made to the parish (http://www3.catholicweb.com/bulletins/56784/may-17-2009.pdf) :

TRADITIONAL LATIN MASS

The Traditional Latin mass will return to St. Joseph's on Trinity Sunday, June 7th, after an absence of more than 40 years. The Mass will be celebrated in our Historic Church on the first and third Sundays of each month at 11 a.m. by Father Darius Sleszynski. This traditional (Tridentine Mass) was never abolished after Vatican II and is now known as the Extraordinary Form of the Roman Rite. It was recently made more available by Pope Benedict XVI as the alternative to the Novus Ordo (the Ordinary Form). There is no change in the schedule at St. Joseph's of the Novus Ordo in English and both forms satisfy the Sunday obligation.

Adult Education Meeting at St. Joseph's Parish in Jacksonville on the Two Forms of the Roman Rite

2009-02-16T15:58:00.000-08:00

You may recall the disaster that was the public forum on the topic of the motu proprio here in Jacksonville, FL (Diocese of St. Augustine) in 2007. The same parish that sponsored the forum will now be graciously hosing an event to educate people on the differences between the Ordinary Form and Extraordinary Form of the Roman Rite

http://www3.catholicweb.com/bulletins/56784/feb-15-2009.pdf

ADULT EDUCATION: THE NOVUS ORDO AND THE TRADITIONAL LATIN MASS

The Adult Education Ministry will meet on Monday, February 23rd, at 7PM in the Cody Center. The topic is "The Traditional Latin Mass and the Novus Ordo- The Two Forms of the Roman Rite."

The alternative form of the Mass is now more widely available as a result of Pope Benedict's Motu Proprio (2007) to those who prefer the ancient usage. The two forms of the Roman Rite are: the Ordinary Form (the Mass of Paul VI, 1969) in English or Latin, and the Extraordinary Form (known as the Mass of John XXIII, the Traditional (Tridentine) Mass, in Latin only.

The basic differences and principal features will be contrasted in terms of prayers, music, vestments, mood, and rubrics. Both forms are equal, mutually enriching, and fulfill the Sunday obligation. "There is certainly a difference of emphasis, but a single fundamental identity that excludes any contradition or antagonism between a renewed liturgy and the preceding liturgy," Pope Benedict XVI. Come and enjoy a lively discussion.

Traditional Catholics- Beware!

2009-02-01T21:30:00.000-08:00

Need I say more?

Was Tradition Ever Excommunicated?

2009-01-24T11:59:00.000-08:00

Not anymore! At least for those who may have questioned.

Deo Gratias!

http://212.77.1.245/news_services/bulletin/news/23251.php?index=23251&lang=en#COMUNICATO%20DELLA%20SALA%20STAMPA%20DELLA%20SANTA%20SEDE

Who is Really to Blame?

2008-12-04T18:29:00.000-08:00

Please forgive me if I find it perplexing that the hierarchy of the Catholic Church is busy head-scratching as to why so many people who call themselves Catholic are apostasizing from the True Faith. In a recent chat with a diocesan official, I was told that one of the challenges facing the Church in this diocese is that Mass attendance is up, which in normal circumstances is a wonderful thing in and of itself, however these numbers aren't present in the reception of the other Sacraments. This is surely a sad situation and the hierarchy has every responsibility to find the cause of this problem and do something to solve it.

The root cause of this problem is not that hard to find, though. It is obvious to the average Mass-goer and to the CCD or RCIA student (among whom I once was counted) what the problem is; the Catholic faith is not being preached. I am tired of sitting through mushy homilies about love of neighbor and how nice things are once we learn to trust Jesus. Certainly these are good things and they should be preached. But where are the lessons about the cross that each person is called to carry? What of penance? What of sacrifice? What of grace that comes at the price of Jesus' life? What of silence? What of obedience? I cannot recall the last time I listened to a sermon about these topics, let alone the grace that the Holy Ghost gives through the sacraments and how necessary they are in the life of a Catholic in order to truly have a relationship with Christ.

The fact of the matter is that we do not need priests, religious, catechists and prelates of the Church telling us that it doesn't matter what religion you belong to, that all you need to do is love, love, love. It simply is not true but it is being preached as though it is. We Catholics need to be taught the Catholic faith, THAT is the solution to the problem.

Pastors of Souls:

-Preach that the Sacrament of Penance is necessary to forgive mortal sin and is beneficial to the soul in cases of venial sin. Preach that if you do not confess your mortal sin and receive absolution that your souls is as good as damned and that nothing naturally good you do is done in true charity given the wretched state of your soul. Offer to hear confessions before EVERY Mass.

-Preach that the Sacrament of Holy Matrimony isn't just a contract or a social control device, but prepares the spouses for heaven. That it brings about grace so that the Catholic Faith, which is the Pearl of Great Price may be safeguarded from generation to generation through their cooperation with God in procreation.

-Preach that the Sacrament of Baptism imposes a responsibility upon the individual. God washes away sins and gives you a mission to preach the Gospel. Preach that without Baptism, Hell becomes an all-too-real destination for a soul that remains in the state of original sin.

-Preach that Holy Orders is a gift from God without which the Church Militant couldn't survive and teach young men how to hear God's voice by silence and prayer. Preach that not answering a vocation from God is only a shell of what life should be.

-Preach that Extreme Unction/Last Rites/Anointing of the Sick isn't a get out of Hell free card, but a gift that all too many people leave this world without. This prepares the soul for a happy death and Food for the journey. Many of the martyrs didn't have the opportunity to receive this Sacrament, but no doubt would have suffered a second martyrdom to have received it.

-Preach that Confirmation gives the Gifts of the Holy Ghost in a way that a person would not ordinarily have. To be as close as possible to perfect as Our Heavenly Father is perfect, we must want to receive all the gifts He has to offer us. These gifts come to us through Confirmation.

-Preach that each and every person who comes to receive the Sacrament of Holy Communion only does so because they dare to be so bold as to present themselves to the King of Kings and the Lord of Lords. That they should only approach the altar of sacrifice with fear and trembling and the utmost thanksgiving for God Himself to present Himself to us to take a part in His Sacrifice. Preach that the lines for confession should be just as long, if not longer than the line for Holy Communion.

Parents, preach the faith to your children by LIVING IT.

Every Catholic has a duty to spread the Catholic faith. If a Catholic isn't sure what to believe because information has been so confusing and confliction since the disasters of Vatican II, go to the Baltimore Catechism or the Catechism of the Council of Trent. Pope Paul VI said himself that the "Smoke of Satan has entered into the Church." Satan is the author of confusion and you see his handiwork everywhere in the Church. BELIEVE THAT THERE IS A SATAN!

The bottom line is this; don't be surprised, dear reverened fathers of the hierarchy that people are losing the faith, you know why this is the case. The question is, what are you going to do to help us get through this crisis?

Update

2008-11-19T12:44:00.001-08:00

There have been many things going on in the Church and in the secular realm since the last post on this blog. Some good things, some not so good things. At this point I have been just sitting back and prayerfully watching what has been taking place.

I am hoping that the Church in the U.S.A. will awaken from Her slumber as more of the Church's hierarchy come to the forefront in defense of human life. However, I am of the personal opinon that we may very well be fighting for our rights as Catholics in a way that we haven't seen since the 1700's in the U.S.A. Only God knows what will happen. We must pray and be ever-vigilant.

I encourage everyone to pray fervently for the hierarchy of the Church whom we love so dearly. We want so desperately to have men in our midst who will lead us closer to Christ and not lead us into confusion.

I feel that Our Lady of Sorrows will be invoked in the coming years as never before by a great many people. May the Queen of Martyrs intercede for her Son's Church, our nation, and our world.

Gregorian Chant Event in St. Augustine, FL

2008-08-12T12:40:00.000-07:00

This is taken from the St. Augustine Cathedral Basilica weekly bulletin from this weekend:

Assumption Vespers.

The St. Augustine Shola Cantorae will sing Vespers for the Feast of the Assumption at 6 p.m. on August 14, 2008, at the Shrine of Our Lady of La Leche in St. Augustine. With music from the time of the Shrine's beginnings in the 17th century, the Schola will honor both the feast and the oldest Marian Shrine in the United States. All are welcome. Formed in 2007 and directed by Mary Jane Ballou, the St. Augustine Schola Cantorae specialized in Gregorian chant and other a capella sacred music. To learn more visit www.cantorae.com or call 1-800-863-3613. For information on the Shrine, visit www.missionandshrine.org.

Bishop Galeone on the "Spirit of Vatican II"

2008-07-11T10:44:00.001-07:00

This is a particularly good column from this month's "From the Bishop" column in the St. Augustine Catholic magazine. His Excellency teaches that we aren't to follow some vague, "nebulous spirit of Vatican II". Reading it is very enlightening as to how we should follow the Second Vatican Council in the hermeneutic of continuity.

Good Pope John and Vatican II
by Bishop Victor Galeone

Since becoming bishop in 2001, I have often been asked to introduce changes in our diocese to be more in keeping with the “spirit” of Vatican II – just as Pope John XXIII had intended. As we approach the 50th anniversary of Pope John’s election, I would like to examine just what he intended by convoking the council.

Let me preface my reflection with a few anecdotes from the life of this humble pope:

• As a seminarian studying in Rome, I was in St. Peter’s Square the night of October 28, 1958, when Angelo Roncalli gave his first blessing as the newly elected pope. The media soon speculated that at 77, he was elected to be a “caretaker” pope. Besides – being of peasant stock, the third of 13 children from a family of sharecroppers – he lacked the intellectual ability to accomplish anything of substance.

• We soon learned that while serving as papal delegate in Istanbul during the Nazi regime, he had saved the lives of thousands of Jews by issuing them “baptismal” certificates that helped them escape to Switzerland.

• Just two months after his election, he captured the hearts of the Italians by two visits that he made: the first was on Christmas day to the little polio victims in Bambino Gesu Hospital; and the second occurred the next day on his visit to the inmates of Regina Coeli Prison. “You could not come to me,” he explained, “so I came to you.”

• Less than three months into his pontificate, while visiting the Basilica of St. Paul’s, Pope John surprised the world by announcing the Second Vatican Council – which formally began in October 1962.

• Pope John visited the North American College on October 11, 1959 – the seminary where I spent six years – to commemorate the first centenary of its founding. At 5:00 p.m. he arrived in the college chapel for Solemn Benediction of the Blessed Sacrament. As assistant master of ceremonies for the occasion, I was kneeling by the side altar steps – the ideal place to observe John XXIII who was kneeling on a prie-dieu in the center. During the singing of the benediction hymns, I found it difficult to concentrate on the words – so mesmerizing was the look on the Holy Father’s face. His eyes were transfixed on the consecrated host in the monstrance, indicating that he was looking at Someone, and not something. To this day, I can still recall that loving, captivating look.

Now then, what did Pope John intend by convoking the Second Vatican Council? He himself gives the answer in the sermon he preached at its opening session in October 1962. He pointed out that the Council was to be “predominately pastoral in character.” Its purpose was not to define any new doctrines, but rather to challenge all Catholics to a “renewed…adherence to all the teachings of the Church…as it still shines forth in the acts of the Council of Trent and the First Vatican Council…The substance of the ancient doctrine is one thing, and the way in which it is presented is another.”

After reminding us “that the truth of the Lord will remain forever,” he added that the opinions of men, often imbued with errors, “vanish as quickly as they arise…The Church has always opposed these errors. Frequently she has condemned them with the greatest severity. Nowadays however, the Spouse of Christ prefers to make use of the medicine of mercy rather than that of severity.”

So what is one to make of the “spirit” of Vatican II, which has given rise to so much confusion in the church? Is that what John XXIII intended? I feel the answer to that question may be found in an entry that he made in his diary while still in the minor seminary. In his journal, he stated that his favorite passage of the Imitation of Christ was chapter 23 from the third book, entitled, “Four things that bring great peace:

1. Strive to do the will of others rather than your own.

2. Prefer to have less rather than more.

3. Seek the lowest place and to be beneath all others.

4. Desire that God’s will may always be carried out in your life.

Behold such a one reaches the fullness of rest and peace.”

To the objection that these are pietistic sentiments of an immature seminarian, I would point out that on becoming bishop in 1925, he chose as his episcopal motto, Obedientia et Pax (“Obedience and Peace”) – a synthesis of that journal entry – which became his guiding light.

In my opinion, the real fruit of Vatican II has yet to be realized. The new Pentecost that we prayed for so ardently during the years preceding the council, and the New Evangelization that Pope John Paul II predicted for this century have yet to be seen. They will indeed be realized when we Catholics, of whatever theological persuasion, focus our eyes on the Lord Jesus, and follow not some nebulous “spirit” of Vatican II, but what the council documents actually contain.

Musing on the Anniversary of Summorum Pontificum

2008-07-07T19:46:00.000-07:00

Note on the Obligation to Use the 1962 Roman Missal

This sacred congregation, in a Note published on July 7, 2007, and approved by the Supreme Pontiff, defined the role of Episcopal conferences in the preparation of the Latin versions of liturgical books and set out the regulations for obtaining their confirmation by the Holy See. Gradually, the employment of the Latin versions spread everywhere to such an extent that, enough time having elapsed it is clear that the work is almost complete.

With regard to the Roman Missal: when an Episcopal conferences has determined that the Latin version of the Roman Missal- or of a part of it, such as the Order of the Mass- must be used in its territory, from then on Mass may not be celebrated whether in Latin or in the vernacular, save according to the rite of the Roman Missal promulgated by the authority of John XXIII in 1962.

With regard to the regulations issued by this sacred congregation in favor of priests who, on account of advanced years or infirm health, find it difficult to use the older Order of the Roman Missal: it is clear that ordinary may grant permission to use, in whole or in part, the 1970 Roman Missal, with the changes introduced by the decrees of 2000 and 2002. But this permission can only be granted for Masses celebrated without a congregation. Ordinaries may not grant it for Masses celebrated with a congregation. Ordinaries, may not grant it for Masses celebrated with a congregation. Ordinaries, both religious and local, should rather endeavor to secure the acceptance of the Order of the Mass of the old Roman Missal by priests and laity. They should see to it that priests and laity, by dint of greater effort and with greater reverence comprehend the treasure of divine wisdom and of liturgical and pastoral teaching which it contains. What has been said does not apply to officially recognized non-Roman rites, but it does hold against any pretext of even an innovative custom.
__________________________________________________________________

Alright, so this is just a little musing on my part and certainly it is to be taken with a grain of salt. The original document was the "Note on the Obligation to use the New Roman Missal" issued on October 28, 1974 from the Congregation of Divine Worship. I just did a little tweaking to the original document to see what it might look like if the Extraordinary Form of the Roman Rite held pride of place in the life of the Church.

Man, would the polyester chasubles fly if anything like this ever occurred!

Happy Anniversary SP!

ICEL Responds to Bishop Galeone

2008-06-25T16:18:00.000-07:00

Whispers in the Loggia has the full text of ICEL's response to Bishop Galeone's input at the USCCB meeting in Orlando:

Bishop Victor Galeone has broken new ground in the public discussion of liturgical language, raising the debate to a higher intellectual level. Whereas critics of ICEL’s recent drafts have mostly commented on individual vocabulary items, his contribution points to structural and semantic issues that are systemic throughout the Missale. His remarks merit a careful response.

Commenting on ICEL’s proposed translation of the Post-Communion for the Wednesday in Holy Week, he has pointed out that the final verb is preceded by two lines that modify it, whereas the more normal pattern in English is for modifiers to follow their verb. If this principle were followed in this case, the translation might read:
Fill our minds, almighty God,
with sure confidence
that you have given us perpetual life
through your Son’s Death in time,
to which awesome mysteries bear witness.
However, ICEL’s translators have been impressed by the fact that Latin orations, especially Post-Communions, tend to conclude strongly with a teleological or eschatological point. Because of this, they have often followed the Latin in placing the modifiers before the verb so that the English prayer also ends on a strong note. In doing so, they have hoped to avoid a defect that many have noticed in the current translations of these prayers, namely that they often end weakly. Consequently, ICEL’s proposed rendering of this prayer reads:
Fill our minds, almighty God,
with sure confidence
that through your Son’s Death in time,
to which awesome mysteries bear witness,
you have given us perpetual life.
It has not been possible to follow this procedure in every case, because sometimes too contorted a syntax results, but it has been followed frequently throughout the proposed translation of the Missal. The Commission hopes that this pattern, though unfamiliar at first, will soon become familiar, and allow the teleological thrust that marks so many of the Post-Communions to become more apparent to the people.

Bp Galeone also suggested that the addition of ‘the’ before ‘sure’ would make it clearer that ‘that’ introduces a clause of indirect statement, not one of purpose. This seems an excellent suggestion which, had it been made at the time of the consultation on the Green Book of these texts, might well have been adopted.
He also suggested that ‘these’ be added to the third line, so that it would read:
to which these awesome mysteries bear witness.
The recommendation to insert ‘this’ or ‘these’ where there is no Latin equivalent is made frequently, but the translators have often found themselves disinclined to adopt it, because it narrows the focus of the text. A familiar example is found in the words before Communion currently translated:
This is the Lamb of God . . .
These words draw the people’s attention to the Host that the Priest holds in his hand, and invite them to recognise Christ present in the Sacrament. But the words were originally those of John the Baptist, spoken when he was at some distance from Jesus. The Commission’s more recent translation, ‘Behold the Lamb of God . . . ‘. gives the text a greater polyvalence, inviting the people to remember also the Baptist’s words and the context in which they were first uttered, as well as the eschatological appearance of the Lamb in heaven, which the Priest’s subsequent quotation of Apoc 19:9 recalls.
Returning to the Post-Communion for Wednesday in Holy Week, we can see that Bp Galeone’s proposal would make the prayer refer clearly to the Eucharist whose celebration is drawing to a close. But it should be noticed that since its earliest appearance (in the Hadrianum manuscript of the Gregorian Sacramentary, dated 811 - 812), this prayer has been assigned to the day before the beginning of the Easter Triduum. It retained that position in subsequent Sacramentaries, and in the 1570 Missal. This being so, we can see a richer significance in the words mysteria veneranda: they refer not only to the Mass just celebrated, but also to the mysteries of the Triduum that will be beginning next time the people gather. It would seem a pity to remove such a resonance from this ancient prayer by adding the word ‘these’.

There remains the issue of ‘gibbet’, which Bishop Galeone and others criticize as too archaic for liturgical use. None of the critics of this word seems able to produce a workable alternative. It should not surprise us that an English translation for Latin patibulum is difficult to find, since that word denotes an instrument of torture no longer in use. It is made up of the root pati-, ‘to suffer’ and the suffix –bulum, which, to quote the Oxford Latin Dictionary, ‘forms substan-tives from verbal bases denoting instruments’. As a stabulum is a structure devised to facilitate standing (from stare) and a conciliabulum is a structure devised to facilitate the holding of meetings, so a patibulum is a structure devised to facilitate suffering. ‘Guillotine’, ‘electric chair’ and ‘syringe’ share the purpose of patibulum, but not its shape. ‘Gallows’ denotes a device similar in shape and purpose to a patibulum, but in modern speech seems only be used for structures designed for hanging by a rope. ‘Yoke’ is a possible translation, but it has the weakness that it denotes the shape of the device but not its purpose, whereas the pati- element in patibulum draws attention to its purpose. A vivid modern translation might be ‘death-machine’, but this would be found unacceptable by those many commentators who prefer blandness in liturgical language.

In choosing ‘gibbet’ to translate patibulum, the Commission has been aware that the phrase ‘the gibbet of the Cross’ was used by Saint John Fisher.
(whispersintheloggia.blogspot.com)

Bishop Galeone on the Proposed Liturgical Translations...

2008-06-13T15:26:00.000-07:00

One again His Excellency Bishop Victor Galeone has weighed in on the liturgy. This time "challenging" Catholics to use the proposed translations of the Ordinary Form of the Roman Mass in their liturgical prayer.

USCCB: Dramatic debate, cliffhanger result on liturgy
By JOHN L. ALLEN JR.
National Catholic Reporter Jun 13, 2008

Orlando, Florida - Perhaps it’s only fitting that a meeting held in Florida, the state that made the hanging chad famous, should feature a bitterly contested cliffhanger vote, which, as election day ended, remained inconclusive.

Heading into the U.S. bishops’ spring meeting in Orlando, it didn’t seem likely that a proposed new translation of the Proper of Seasons, part of the prayers and other texts for the Catholic Mass, would stir up much dust. Following a decade and a half of impassioned argument over such texts known colloquially as the “liturgy wars,” many bishops privately expressed fatigue and a desire to move on – suggesting to most observers that approval of this text ought to be more or less a given.

In one sign of that mood, only seven bishops out of 250 Latin Rite prelates in the United States even bothered to propose amendments to the text, a clear sign that most felt the handwriting was on the wall. Like it or not, many concluded, Rome has made clear that the new translations must be closer to the Latin, both in structure and word choice, thus producing a more “sacral” language sometimes remote from ordinary English usage.

All that changed this morning, however, when Bishop Victor Galeone of Saint Augustine, Florida, rose to oppose the proposed text -- despite, he said, fear that doing so may be "in vain." A former Latin teacher who still reads Thomas Aquinas in the original language, Galeone made a forceful argument that the new translation is simply too unclear and awkward to be effectively used in American parishes.

Among other things, Galeone cited the text’s use of the phrase “the gibbet of the Cross.”

“The last time I heard that word was back in 1949, during Stations of the Cross in Lent,” Galeone said. “I challenge anyone to proclaim what’s given here at Mass,” he said. “It’s very difficult.” [One may ask His Excellency if any of these devotions helped foster his vocation to the priesthood.]

“A good translator has to understand not just the original language, but also one’s own into which these texts are being put,” Galeone said. Despite assurances to the contrary, he said, the new texts are “slavish” with respect to the Latin originals.

“I’m an obedient son of the church, and if these texts are passed as they stand, I will pray with them,” Galeone said. [Where is the example of "obedience" being shown towards Summorum Pontificum? We need more than mere compliance to the liturgical texts. Catholics are thirsting for priests and bishops who love the liturgy and celebrate it with pride, reverence and respect. It is of deep concern that there seems to be this lack of enthusiasm among the liturgists of dioceses (namely bishops) when they seem to unenthusiastically comply. We rely on our bishops to set the example.]“But I feel that the vernacular has been a blessing to our people.” Galeone added that with “all due respect” to the recent ruling from Pope Benedict XVI authorizing wider celebration of the old Latin Mass, he hasn’t celebrated the old rite since 1970. If he were asked to do so today, he said, he would instead celebrate the new rite of the Mass in Latin. [The bishop once said in a radio interview, originally transcribed on this blogsite that he could say the traditional Mass but would rather not because "the people don't understand Latin." One must now wonder if the bishop is trying to further the episcopal beat-down of Extraordinary Form of the Roman Rite. When and where will this hostility towards legitimate liturgical expression end? I would enjoy celebrating a pontifical Mass with His Excellency in the Ordinary Form in Latin. Marvelous idea!]

Galeone’s speech seemed to open the floodgates, as other bishops rose to voice reservations about the new translations.

Read the rest here: http://ncrcafe.org/node/1911

We must all pray for the bishop and all of our beloved bishops, that they will truly be shepherds and spiritual fathers who are willing to do what they can for the glorification of God in liturgical worship and to instruct those who are tuly ignorant. Don't worry, Mickey Mouse- you're not the only Florida resident who knows how disastrous watered-down liturgical texts can be!

Benedicta: The Vigil of the Blessed Virgin Mary

2008-06-07T14:39:00.000-07:00

What follows is the text of the Servite liturgical prayer known as the Vigilia. It is taken from The Servite Manual published by the Servite Friars. It's very rare to see the traditional text of this prayer nowdays, so I feel it is important to share this with those who desire to draw closer to the Blessed Mother. I have provided the English translation of the prayer.

The Vigil of the Blessed Virgin Mary

The vigil of the Blessed Virgin Mary, called also the “Benedicta,” from the first word of the anthem, is an ancient devotion in honour of our Lady practiced by the Seven Holy Founders from the beginning of their secession from the world. It consist of the antiphons an psalms of the first nocturn of our Lady’s office. “The Lessons are borrowed from the “Dominican use” or rite, for the little office of the Blessed Virgin. It is said daily in the choir before Vespers or Compline except during the three last days before Holy Week, when it is recited privately. It is said ritu simplici, that is to say the antiphons are said only after the psalms, and only the first word before; but on Fridays it is said, and in some churches sung, ritu duplici, the antiphons being repeated before and after the psalms. It is also the custom in several churches of the Order to say or sing it, ritu duplici, all the days within the octave of the Feast of Our Lady of Seven Dolours. Paul V, granted 200 days’ indulgence to all members of the Order for reciting it.

Ant. Blessed art thou.

Psalm VIII

O Lord our Lord, how admirable is Thy name in the whole earth! For Thy magnificence is elevated above the heavens.

Out of the mouth of infants and of sucklings thou hast perfected praise, because of thy enemies, that thou mayst destroy the enemy and the avenger.
For I will behold thy heavens, the works of Thy fingers: the moon and the stars which thou hast founded.

What is man that thou art mindful of him? or the son of man that Thou visitest him?

Thou hast made him a little less than the angels, Thou hast crowned him with glory and honour: And hast set him over the works of Thy hands.

Thou hast subjected all things under his feet, all sheep and oxen: moreover the beasts also of the fields.

The birds of the air, and the fishes of the sea, that pass through the paths of the sea.
O Lord our Lord, how admirable is Thy name in all the earth!

Glory be to the Father…

Ant. Blessed art thou among women, and blessed is the fruit of thy womb.

Ant. Like the choicest myrrh.

Psalm XVIII

The heavens show forth the glory of God, and the firmament declareth the work of His hands.
Day to day uttereth speech, and night to night showeth knowledge.

There are no speeches nor languages, where their voices are not heard.
Their sound hath gone forth into all the earth: and their words unto the ends of the world.

He hath set His tabernacle in the sun: and He, as a bridegroom coming out of His bride chamber, Hath rejoiced as a giant to run the way: His going out is from the end of heaven, And his circuit even to the end thereof: and there is no one that can hide Himself from His heat.

The law of the Lord is unspotted, converting souls: the testimony of the Lord is faithful, giving wisdom to little ones.

The justices of the Lord are right, rejoicing hearts: the commandment of the Lord is lightsome, enlightening the eyes.

The fear of the Lord is holy, enduring for ever and ever: the judgments of the Lord are true, justified in themselves.

More to be desired than gold and many precious stones: and sweeter than honey and the honeycomb.

For Thy servant keepeth them, and in keeping them there is a great reward.
Who can understand sins? from my secret ones cleanse me, O Lord:

And from those of others spare thy servant. If they shall have no dominion over me, then shall I be without spot: and I shall be cleansed from the greatest sin.

And the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper, and my redeemer.

Glory be to the Father…

Ant. Like the choicest myrrh thou hast yielded an odour of sweetness, O holy Mother of God.

Ant. Before the couch.

Psalm XXIII

The earth is the Lord's and the fulness thereof: the world, and all they that dwell therein.
For he hath founded it upon the seas; and hath prepared it upon the rivers.

Who shall ascend into the mountain of the Lord: or who shall stand in his holy place?
The innocent in hands, and clean of heart, who hath not taken his soul in vain, nor sworn deceitfully to his neighbour.

He shall receive a blessing from the Lord, and mercy from God his Saviour.
This is the generation of them that seek him, of them that seek the face of the God of Jacob.

Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in.

Who is this King of Glory? the Lord who is strong and mighty: the Lord mighty in battle.
Lift up your gates, O ye princes, and be ye lifted up, O eternal gates: and the King of Glory shall enter in.

Who is this King of Glory? the Lord of hosts, He is the King of Glory.

Glory be to the Father…

Ant. Before the couch of this Virgin sing often unto us sweet changes with solemnity.

V. Hail Mary, full of grace the Lord is with thee.

R. Blessed art thou among women and blessed is the fruit of thy womb, Jesus.

Our Father, Secretly.

V. And lead us not into temptation.

R. But deliver us from evil.

The Absolution.

By the prayers and merits of the blessed Mary ever Virgin, and of all the Saints, may the Lord bring us to the kingdom of heaven.

R. Amen

V. Pray, sir, a blessing.

The Blessing.

May the Virgin Mary bless us with her loving child.

R.Amen.

Lesson I

O HOLY Mary, Virgin of virgins, Mother and Daughter of the King of kings, bestow upon us thy consolation, that through thee we may deserve to have the reward of the heavenly kingdom and to reign with the elect of God through all eternity. But Thou, O Lord, have mercy on us.

R. Thanks be to God.

R. O holy and immaculate Virgin, with what praises I shall extol thee, I know not: *For He whom the heavens could not contain rested in thy bosom.

V. Blessed art thou among women, and blessed is the fruit of thy womb. *For he whom the heavens could not contain rested in thy bosom.

V. Pray, sir, a blessing.

The Blessing.

May the Virgin of virgins intercede for us with the Lord.

R. Amen.

Lesson II

O HOLY Mary, most compassionate of all the compassionate, and holiest of all the holy, make intercession for us. Through thee, O Virgin, may He receive our prayers, who, born of thee for us, reigneth above the skies, that so of His loving kindness our sins may be cleansed away. But Thou, O Lord, have mercy on us.

R. Thanks be to God.

R. Blessed ar thou, O Virgin Mary, who didst bear the Lord, the Creator of the world: *Thou wast the Mother of Him who made thee, and thou remainest a virgin forever.

V. Hail Mary, full of grace, the Lord is with thee. *Thou wast the Mother of Him who made thee, and thou remainest a virgin forever.

Glory be to the Father, and to the Son, and to the Holy Ghost. *Thou wast the Mother of Him who made thee, and thou remainest a virgin forever.

V. Pray, sir, a blessing.

The Blessing.

Through the Virgin Mother may the Lord grant unto us salvation and peace.

Lesson III

O HOLY Mother of God, who didst worthily deserve to conceive Him whom the whole world cannot contain, cleanse away our sins by thy loving intercession that we who have been redeemed may through thee be able to ascend the seat of perpetual glory, where with Him, thy Son, thou reignest unto everlasting ages. But Thou, O Lord, have mercy on us.

R. Thanks be to God.

Anthem.

Hail Holy Queen, Mother of Mercy, hail our life, our sweetness, and our hope!
To thee do we cry, poor banished children of Eve; to thee do we send up our signs, mourning and weeping in this vale of tears. Turn, then, most gracious Advocate thine eyes of mercy towards us; and after this our exile show unto us the blessed fruit of thy womb, Jesus. O clement, O loving, O sweet Virgin Mary.

V. Pray for us, O holy Mother of God.

R. That we may be made worthy of the promise of Christ.

Let us pray.

ALMIGHTY, everlasting God, who, by the Holy Ghost, didst prepare the body and soul of Mary, the glorious Virgin Mother, to become the worthy habitation of Thy Son; Grant that we may be delivered from instant evils and from everlasting death by her gracious intercession, in whose commemoration we rejoice. Through the same Christ our Lord.

R. Amen

A Sound from Heaven as of a Mighty Wind

2008-05-11T10:41:00.000-07:00

And when the days of the Pentecost were accomplished, they were all together in one place. And suddenly there came a sound from heaven, as of a mighty wind coming, and it filled the whole house where they were sitting. Acts 2:2

Unfortunately my mind isn't soley on the descent of the Holy Ghost described in today's Epistle, rather I am thinking of those who have lost so much during the storms in Georgia today. I do have family members who were effected by the tornado early this morning. Fortunately all my family members are safe, but there is much property damage to my cousins' homes and property. The town of Kite about 24 miles away from the farming community where my family lives was totally destroyed.

The last time I was at my late grandmother's house which was in the vicinity of the storm this morning, I used the prayers from "With the Blessing of the Church" by the National Catholic Rural Life Conference to ask God to protect the house which stands empty. I also left some blessed palm leaves from Passion Sunday and two blessed candles from Candlemas there. I am greatful that the house was unscathed even though the huge pecan tree in front of it was blown down and took power lines with it.

Please pray to the Holy Ghost for all of those effected by these storms as they begin the clean-up process.

Pope Benedict Heralds the Social Kingship of Jesus Christ

2008-04-24T07:06:00.000-07:00

A blogger once wrote:

"It is time that Catholics re-examine the roots of this present crisis. We can no longer accept the attitudes or presuppositions of modern or post-modern man. It is the time to fight for the rebuilding of Christendom in all its dimensions. "

Furthermore, one of the sticking-points that the SSPX has criticized as a result of the Second Vatican Council is the debasing of the teaching of the social Kingship of Jesus Christ. What follows is from the SSPX.org website:

The Reign of Christ the King

He [Archbishop Lefebvre] explained:

The schema on religious liberty does not preach Christ, therefore it is false. The schema presented by the commission on theology does introduce a sound and authentic doctrine, but reads more like a treatise, and it does not stress enough the only reason behind all such doctrine, which is no less than the social kingship of Christ the King. From the focus of Christ, source of salvation and of life, all the fundamental truths could be set forth in a "pastoral" fashion, as they say, and at the same time the errors of secularism, naturalism, materialism, etc., would be expelled.

That intervention, so unique by its supernatural elevation, which brought the debate back to the highest principle, could not help but make a striking impression on the minds of the commission fathers. For a man filled with the spirit of wisdom had stood up asserting not the rights of man, but the rights of Christ the King.

The Latin Fathers (Italians, Spanish, Latin-American) were supportive of the Ottaviani schema, whereas the Fathers from America, England, Germany, Holland and France sided with Cardinal Bea.

And so the Council, whose goal was to give the Church a new impetus and to manifest her unity, was irreparably divided only a few weeks before the grand opening of that Council. Archbishop Lefebvre explained:

That division was on one fundamental theme: the social kingship of our Lord Jesus Christ. Should our Lord reign over all nations? Cardinal Ottaviani said definitely yes, whereas Cardinal Bea was saying, No! I wondered, "If things are this way now, what will come out of this Council?"

___________________________

Pope Benedict XVI, now gloriously reigning as Supreme Pontiff (to use a phrase in keeping with the theme of the blog) has given us encouragement and hope in regards to the Social Kingship of Jesus Christ. He tells us that the reign of Christ depends on whether or not we place Jesus Christ as King of our lives, thus extending Christendom:

“You are a chosen race, a royal priesthood, a holy nation, a people he claims for his own, to proclaim his glorious works” (1 Pet 2:9). These words of the Apostle Peter do not simply remind us of the dignity which is ours by God’s grace; they also challenge us to an ever greater fidelity to the glorious inheritance which we have received in Christ (cf. Eph 1:18). They challenge us to examine our consciences, to purify our hearts, to renew our baptismal commitment to reject Satan and all his empty promises. They challenge us to be a people of joy, heralds of the unfailing hope (cf. Rom 5:5) born of faith in God’s word, and trust in his promises.

Each day, throughout this land, you and so many of your neighbors pray to the Father in the Lord’s own words: “Thy Kingdom come”. This prayer needs to shape the mind and heart of every Christian in this nation. It needs to bear fruit in the way you lead your lives and in the way you build up your families and your communities. It needs to create new “settings of hope” (cf. Spe Salvi, 32ff.) where God’s Kingdom becomes present in all its saving power.

Praying fervently for the coming of the Kingdom also means being constantly alert for the signs of its presence, and working for its growth in every sector of society. It means facing the challenges of present and future with confidence in Christ’s victory and a commitment to extending his reign. It means not losing heart in the face of resistance, adversity and scandal. It means overcoming every separation between faith and life, and countering false gospels of freedom and happiness. It also means rejecting a false dichotomy between faith and political life, since, as the Second Vatican Council put it, “there is no human activity – even in secular affairs – which can be withdrawn from God’s dominion” (Lumen Gentium, 36). It means working to enrich American society and culture with the beauty and truth of the Gospel, and never losing sight of that great hope which gives meaning and value to all the other hopes which inspire our lives.

And this, dear friends, is the particular challenge which the Successor of Saint Peter sets before you today. As “a chosen people, a royal priesthood, a holy nation”, follow faithfully in the footsteps of those who have gone before you! Hasten the coming of God’s Kingdom in this land! Past generations have left you an impressive legacy. In our day too, the Catholic community in this nation has been outstanding in its prophetic witness in the defense of life, in the education of the young, in care for the poor, the sick and the stranger in your midst. On these solid foundations, the future of the Church in America must even now begin to rise!

-Pope Benedict XVI
Homily on Sunday, April 20, 2008

The Pope cannot accomplish this goal by himself. If Christ who is to reign in society, the members of that society must accept their King. Our Holy Father does well to exhort us to acknowledge our true King and Sovereign in this and every nation by first placing Him as the King of our heart.

What's Good For the Goose...

2008-04-22T19:00:00.000-07:00

By now, most people who keep abreast in the developments concerning Catholic-Jewish relations know of the Good Friday prayer controversy. As a response, Pope Benedict has decided to alter the prayers for the Jewish people on Good Friday so as to more vividly reflect the vision of Nostra Atatae. It is not unusual to note that aspects of the liturgy have been altered concerning its treatment of Judaism, both before and after the Council.

Certainly the most public expression of Catholic prayer is the Holy Mass. Therefore, it is the liturgical texts of the Holy Mass which are made most obvious to the public. However, the Second Vatican Council in addition to "renewing" the Order of Mass by creating a new liturgical form, also desired to promote more widely the celebration of the Divine Office.

"The Second Vatican Council showed the importance of the traditional discipline of the Church and desired to renew that discipline. It was, therefore, very concerned to bring about a suitable restoration of this liturgy of prayer so that priests and other members of the Church in today's circumstances might celebrate it better and more effectively (Sacrosanctum Concilium, number 84)."

One could assert that this "reform" would also include updating the hour of Matins, which included in-depth readings from various sermons and writings of Church Fathers. Praying the Matins in the extraordinary form of the Roman Rite on Good Friday, before and after the Council will have the celebrant read writings such as this one from St. Augustine's Dissertation on the Psalms:

"Ye know what the assembly was of the wicked Jews, and what was that multitude of them that work iniquity. What iniquity? That of devising to kill the Lord Jesus Christ."

"They sharpened their tongues like a sword. Let not the Jews say, 'We slew not the Christ; since it was with the purpose of appearing guiltless of His death that they delivered Him up to Pilate for judgement."

"But ye too, O Jews, have slew him. And how did ye slay him? By the sword of your tongues: for ye 'sharpened your tongues.' And when smote ye Him except when ye cried, crucify Him, crucify Him?"

One would believe that in the light of Nostra Aetate and the suppression of the extraordinary form, the new liturgical books would reflect this "profound esteem" for the Jewish people by excluding such harsh texts. After all, it was in this same "spirit" that Blessed Pope John XXIII and Pope Benedict after him altered the Good Friday prayers in the 1962 Missal.

The Liturgy of the Hours in the ordinary form of the Roman Rite is said to express this renewal within the Catholic Church. One would expect to see the ideals of the Council in respect to ecumenism reflected in Her official prayer. The Office of Readings in the new breviary includes, just as in its "extraordinary" counterpart, readings from the Fathers of the Church. But a closer look at the Office of Readings in the Liturgy of the Hours in the ordinary form reveals that perhaps the perennial teachings of the Fathers are not always so sensitive to ecumenical relations as the Council fathers would like them to be:

December 22:

From a Commentary on Luke by Venerable Bede, priest:

"The promise he made to our fathers, to Abraham and his children for ever.'

This does not refer to the physical descendants of Abraham, but to his spiritual children."

Epiphany:

"From a sermon by Saint Leo the Great, pope:

'Let the full number of the nations now take their place in the family of the patriarchs. Let the children of the promise now receive the blessing in the seed of Abraham, the blessing renounced by the children of his flesh.'

Saturday within the Octave of Easter:

From the Jerusalem Catecheses:

"Once, when speaking to the Jews, Christ said: Unless you eat of my flesh and drink my blood you shall have no life in you. This horrified them and they left him. Not understanding his words in a spiritual way, they thought the Savior wished them to practice cannibalism"

Monday of the Nineteenth Week in Ordinary Time:

From a treatise On the Incarnation of the Lord by Theodoret of Cyr, bishop:

"Jesus wept over Jerusalem because by her own unwillingness to believe she was bent on her own ruin, and upon the temple, once so renowned, he passed sentence of utter destruction...

He drank the vinegar and the bitter gall yielded by the unfaithful vineyard of Israel"

Furthermore, there are prayers in the newer breviary for the Jewish people:

Good Friday Intercessions:

"Lead the Jewish people to the fullness of redemption."

Week I of the Four-week Psalter, Sunday, Morning Prayer:

"Let Israel rejoice in you, Lord, and acknowledge you as creator and redeemer."

Certainly it is possible that some may deem these liturgical texts as at least abrasive towards Judaism. The question remains however, why change the prayer of the 1962 Missale Romanum and not even suggest that the texts in the ordinary form breviary controversial?

One unfortunate result of chiseling away the amber from the fly, as it has been said of the '62 Missale is that now it is fair-game for "enrichment" and modification. We expect that over the ages changes in the liturgy are inevitable. But revisions, modifications, and updates without a true goal of glorifying God and strengthening the Faith is dangerous. One may ask what the purpose of changing the Good Friday prayer for the Jewish people in the extraordinary form is without offering the same "enrichment" to the ordinary form. This is not to say that I am in favor changing texts which express the depravity of a religion without Christ. This leads one to wonder if Rome truly beleives that what is good for the goose is really good for the gander.

On With the Show... and on and on and on

2008-03-24T14:41:00.000-07:00

One cannot help but notice that the Holy Father and his current MC have been snooping around in the Vatican wardrobes of yesteryear and putting on quite an extravagent show in some cases. However, as soon as the pope wears a mitre of one of his predecessors, or revives a vestment not seen since before the Council, trads hasten post these images of our pope in all his regala. However, let's not forget that the same popes who suppressed such vestiture once wore the same vestments.

I have to admit that I too enjoy seeing the pope look like a pope should. However, I do not see the logic that just because the Holy Father wears vestments that are aesthetically so splendid that he is somehow furthering the "Reform of the Reform". So he wore a cope from the 19th Century- two words: So what!? Remember that every day before the Council, the bishops and priests present would offer the Mass according to the Old Rite and wore glorious vestments. We all know what happened just a few years later. How do you think many of those vestments ended up in the Vatican in the first place?

This post may sound cynical to some. That's alright, but it gives you something to think about. On with the show!

Caption Call

2008-03-17T18:44:00.000-07:00

The Holy Father is thinking: "Gee, this is sure nicer than that thing Paul VI got from the scrap metal yard."

A Ritual for the Domestic Church on Palm Sunday

2008-03-15T07:05:00.000-07:00

Tomorrow being Palm Sunday, I decided to devote my next post to sharing a rite for receiving blessed branches in the home given in Catholic Household Blessings and Prayers: Revised Edition.

Palm branches and olive branches are the most common elements blessed today. However, local custom also allows for the blessing of other plant branches such as yew and willow as well as flowers.

A note that may be of some interest, a palm branch carried by Blessed Pope John XXIII similar
to this one...

is on display for veneration at the House of Prayer for the Secular Carmelites in St. Augustine, FL :

Passion Sunday

(The Beginning of Holy Week)

Placing of Branches in the Home

The branches that are blessed and brought home on Passion (Palm) Sunday are placed near the crucifix or the family Bible. They remind us that Lent is the slow coming of spring to the earth, the renewal of life. They are like the great "Hosanna" with which we hail the cruficied and risen Lord.

After dinner, or at another time on Palm Sunday, the household gathers where the palms have been placed.

All make the sign of the cross. The Leader begins:

Hosanna in the Highest!

Blessed is he who comes in the name of the Lord.

R/. Hosanna in the highest!

The leader may use these or similar words to introduce the prayer:

We have come to the last days of Lent. Today we heard the reading of the Passion. That story will remain with us as wee leave Lend behind on Holy THursday and enter into the Three Days when we celebrate the mystery of Christ's passing through suffering and death to life at God's right hand.

Then the Scripture is read:

Listen to the words of the second Letter of St. Paul to the Corinthians: (4:10-11)

[We are] always carrying about in the body of the dying Jesus, so that the life of Jesus may also be manifested in our body. For we who live are constantly being given up to death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh.

Reader: The Word of the Lord.

R./ Thanks be to God.

After a time of silence, members of the household join in prayers of intercession. Or the Litany of the Most Precious Blood, in Part VII: Litanies, may be prayed.

Lord, have mercy.
Christ, have mercy.
Lord, have mercy.

God, the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world, have mercy on us.
God, the Holy Spirit, have mercy on us.
Holy Trinity, One God, have mercy on us.

Blood of Christ, only-begotten Son of the Father, save us.
Blood of Christ, Incarnate Word, save us.
Blood of Christ, of the New and Eternal Covenant, save us.
Blood of Christ, that spilled to the ground, save us.
Blood of Christ, that flowed at the scourging, save us.
Blood of Christ, dripping from the thorns, save us.
Blood of Christ, shed on the Cross, save us.
Blood of Christ, price of our redemption, save us.
Blood of Christ, our only claim to pardon, save us.
Blood of Christ, our blessing cup, save us.
Blood of Christ, in which we are washed, save us.

Blood of Christ, torrent of mercy, save us.
Blood of Christ, that overcomes evil, save us.
Blood of Christ, strength of Martyrs, save us.
Blood of Christ, endurance of the saints, save us.
Blood of Christ, that makes the barren fruitful, save us.
Blood of Christ, protection of the threatened, save us.
Blood of Christ, comfort of the weary, save us.
Blood of Christ, solace of the mourner, save us.
Blood of Christ, hope of the repentant, save us.
Blood of Christ, consolation of the dying, save us.
Blood of Christ, our peace oand refreshment, save us.
Blood of Christ, our pledge of life, save us.
Blood of Christ, by which we pass to glory, save us.
Blood of Christ, most worthy of honor, save us.

Lamb of God, you take away the sins of the world, have mercy on us!.
Lamb of God, you take away the sins of the world, have mercy on us.
Lamb of God, you take away the sins of the world, have mercy on us.

Lord, you redeemed us by your Blood.

You have made us a Kingdom to serve our God.

Let us pray.

Father, by the Blood of your Son you have set us free and saved us from death. Continue your work of love within us, that by constantly celebrating the mystery of our salvation we may reach the eternal life it promises. We ask this through Christ our Lord.

R/. Amen.

The intercessions or litany are followed by the Lord's Prayer. The leader continues:

Let us pray.

Blessed are you, God of Israel,

so rich in love and mercy.

Let these branches ever remind us of Christ's triumph.

May we who bear them rejoice in his Cross

and sing your praise forever and ever.

R/. Amen.

Together all take palms to the place where they will be kept through the coming year. When all have returned to the starting point, the leader concludes:

Let us bless the Lord.

All respond making the sign of the cross:

Thanks be to God.

Is There More in Dorothy's Closet Than Just Ruby Slippers? UPDATED

2008-03-01T19:41:00.000-08:00

As I have previously written before on this blog, I would love to see a pope don the papal tiara in my lifetime. After investigation of my own and tips from a favorite web column, I've been given some interesting leads. Here is one hypothesis as to what may have happened to the papal tiara.

Notice the tiara of Pope Innocent III

After seeing this portrait of the late Holy Father, I couldn't help but remember some images from one of my most favorite childhood tales, "The Wonderful Wizard of Oz" by L. Frank Baum. W.W. Denslow provided the illustrations for the book , and I couldn't help but notice the chapter on the Wicked Witch and the subsequent chapters along with the accompanying illustrations.

First we see in the chapter titled The Wicked Witch that it was the Wicked Witch of the West who initially had posession of the tiara in the story, of which is said:

There was, in her cupboard, a Golden Cap, with a circle of diamonds and rubies running
round it. This Golden Cap had a charm. Whoever owned it could call three times upon the
Winged Monkeys, who would obey any order they were given.

However, after the liquidation of the Wicked Witch, when Dorothy splashed a bucket of water on her, we see that Dorothy keeps this golden cap...

Notice anything familiar? No? How about this?

If the tiara could control winged monkeys, imagine what it could do for modernist bishops!

Apparently Dorothy has more than the pope's shoes stuffed away in her closet, Your Excellency. ;)

Weep Not for Me, But for Thy Children...

2008-02-06T10:40:00.000-08:00

With the issuance of the new prayer for the Conversion of the Jews on Good Friday, I think it's important that although we may not like the change, it's an opportune time to count our blessings and realize that it could have been worse. On this blog I have often referenced the USCCB publication Catholic Household Blessings and Prayers. Originally issued in 1989, this publication has been said to have sold over 150,000 copies. It has some useful prayers and rites for the use of the Catholic faithful of the USA. However what follows is one of the prayers given for the memorial of Yom HaShoa- the twelve days after the Jewish Passover observance. The book notes that Christians "also participate in this observance" for rememberance as to how anti-Semitism has effected Jews.

Here is one of the prayers:

O God,
we are conscious that many centuries of
blindness have blinded our eyes
so that we no longer see the beauty of your
chosen people,
nor recognize in their faces the features of our
privileged brothers and sisters.
We realize that the mark of Cain stands upon
our foreheads.

Across the centuries our brother Abel
has lain in the blood which we drew
or which we caused to be shed
by forgetting your love.
Forgive us for the curse we falsley attached
to their name as Jews.
Forgive us for crucifying you a second time
in their flesh.

It is quite obvious by the blatant denial of the situation of the Jewish people as a whole in regard to their salvation,and a desire for sensitivity against anti-Semitism, the leaders of the Roman Catholic Church in the USA have encouraged the faithful to pray in such as way as to malign and deny the constant teachings of the Holy Ghost Himself through the Apostles and their successors.

Remember Matthew chapter 27?

22. Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified.

24. And Pilate seeing that he prevailed nothing, but that rather a tumult was made; taking water washed his hands before the people saying: I am innocent of the blood of this just man; look you to it.

24. And the whole people answering said: [Let] His blood be upon us and our children.

It was those who were calling for Jesus' crucifixion- His own Jewish bretheren who were calling upon themselves and their own descendants a curse instead of the atoning power of the Blood of Jesus. Although the Second Vatican Council is said to have declared this curse null, the words of Holy Scripture will not be so easily blotted out. We may be able to fool ourselves into thinking that people, even groups of people who need prayer for conversion shouldn't be prayed for, but we certainly cannot delude God Himself.

Fortunately, common sense in this prayer from the USCCB has prevailed in this instance when the new Catholic Household Blessings and Prayers- Revised Edition was published. It omits this blasphemous and heretical prayer. We can be thankful to Our Lord for this progress.

In 1888, more than 100 years before the publication of Catholic Household Blessings and Prayers, another group of American bishops issued a prayerbook. By order of the Third Plenary Council of Baltimore, A Manual of Prayers for the Use of the Catholic Laity was published. On the title page was printed "The Official Prayer Book of the Catholic Church". Holy Mother Church gave the Catholic laity a powerful weapon in spiritual combat. There was in fact a prayer for the Jewish people issued in this book as well as for pagans, heretics and schismatics. It followed the same prayer in the Roman Missal before the changes to the Good Friday prayer by Blessed Pope John XXIII.

For the Jews

O Almighty and Everlasting God, who repellest not from Thy mercy even the perfidious Jews: hear the prayer which we offer for the blindness of that people; that the light of Thy truth, Christ our Lord, being known to them, they may be delivered from their darkness.

It would be a safe bet to follow the prayers given to us in the Official Prayerbook. We are now living in times which we must be very careful as to what we pray and realize who gives us these prayers. Sometimes we're given mixed blessings as is the case with Catholic Household Blessings and Prayers- Revised Edition. In the meantime it seems safe for we Catholics who adhere to the constant and traditional teaching of the Church to continue praying for the conversion and salvation for all those whom we love.

The Prayer for the Conversion of the Jews- ADL's Response

2008-02-05T20:27:00.000-08:00

One thing that I can say after seeing the report concerning the change of the prayer for the conversion of the Jews on Good Friday in the Extraordinary Form of the Roman Rite is that it's not shocking as I thought it would be. It's certainly isn't as specific as the former prayer in the E.F. Certainly it's not as drastic as it could've been. But instead of being so concerned as to what the Catholic reports are saying about the change- I am more interested in seeing the response from the group that called for the change in the first place- the ADL. This is what they had to say on their website:

Prayer for Conversion of Jews Remains Troubling Despite Vatican Changes

New York, NY, February 5, 2008 …. The Anti-Defamation League (ADL) said the Vatican's changes to the Latin Good Friday prayer for the conversion of Jews amount to "cosmetic revisions" and the prayer remains "deeply troubling" because it calls for Jews to "acknowledge Jesus Christ as the savior of all men."

Abraham H. Foxman, ADL National Director, issued the following statement:
While we appreciate that some of the deprecatory language has been removed from a new version of the Good Friday prayer for the Conversion of Jews in the 1962 Roman Missal, we are deeply troubled and disappointed that the framework and intention to petition God for Jews to accept Jesus as Lord was kept intact.

Alterations of language without change to the 1962 prayer's conversionary intent amount to cosmetic revisions, while retaining the most troubling aspect for Jews, namely the desire to end the distinctive Jewish way of life. Still named the "Prayer for Conversion of the Jews," (Such a good point!) it is a major departure from the teachings and actions of Pope Paul VI, Pope John Paul II, and numerous authoritative Catholic documents, including Nostra Aetate.

ADL wrote to Pope Benedict on January 22 expressing concern that a revised Good Friday prayer that Jews abandon their own religious identity, would be devastating to the deepening relationship and dialogue between the Catholic Church and the Jewish people.

From my experience, those who need prayer the most are the ones who want prayer the least. No doubt countless Jews have acknowledged Jesus Christ as the true Messiah and one and only God-made-man as the fruit of the Good Friday prayers for them. We must not discontinue praying for their conversion and for the conversion of all non-Catholics to Christ through His Church.

The Rites of Candlemas

2008-01-29T17:23:00.000-08:00

It may seem that in the decades after the Second Vatican Council that minimalism has been the general trend as far as prayer and ritual is concerned. However, amid the removal of many of the liturgical traditions and pius customs from the ecclesiastical scene for so many decades (which Summorum Pontificam hopes to regularize) there has been some development of new rites which expound upon Catholic tradition.

The blessing of candles on the feast of the Purification of the Blessed Virgin as celebrated in the Extraordinary Form of the Roman Rite the candles are blessed " for the uses of men, for the health of bodies and souls, whether on the land or on the waters." The Ordinary Form of the Roman Rite likewise beseeches God to "Bless these candles and make them holy".

Catholic Household Blessings and Prayers introduces rites into Catholic life which give new life to timeless traditions and attempts to introduce new ones. I cannot see all of the prayers, rites, and suggestions in the USCCB publication to be used on a daily, or even annually. However, some of the rites can be quite useful;enter the rite for Receiving Blessed Candles at Home on Candlemas. The rite is given below with accompanying introduction and rubrics.

Candlemas (Febrary 2nd)

Receiving Blessed Candles at Home

On February 2, forty days after Christmas, the Church celebrates the Feast of the Presentation of the Lord (see Luke 2:22-40). Because it echoes the Christmas festival, this day is a celebration of light in darkness. Its gospel tells of the old man Simeon calling the infant Jesus a “light to the Gentiles and the glory of your people Israel.”

For centuries, the Church has blessed candles on this day. Because of its simplicity and beauty, candles are used when the Church gathers for prayer, both in public places and in the home. Candles blessed at the Mass for this feast day may be brought into the home with the rite that follows. One or more of the candles is lighted; others are placed nearby. These candles are lighted at ordinary times (at dinner, for example) and at special times such as during the Anointing of the Sick or when Holy Communion is brought to a member of the family.

All make the sign of the cross. The leader begins.

V/. Jesus is the Light of the world, a light no darkness can overpower. Blessed be the name of the Lord.

R/. Now and forever.

The leader may use these or similar words to introduce the prayer:

V/. These candles bring beauty and light to our home. In the darkness, they tell us of God’s gift of light and of Christ, whose light we received at Baptism. As we bring these blessed candles into our home, we are reminded of our call to be the Light of the world

Then the Scripture is read:

Listen to the words of the Holy Gospel according to Luke:

There was a man in Jerusalem whose name was Simeon. This man was righteous and devout, awaiting the consolation of Israel, and the Holy Spirit was upon him…He came in the Spirit into the temple; and when the parents brought in the child Jesus to perform the custom of the law in regard to him, he took him into his arms and blessed God, saying: “Now, Master, you may let your servant go in peace, according to your word, for my eyes have seen your salvation, which you prepared in sight of all the peoples, a light for revelation to the Gentiles, and glory for your people Israel.”

V/. The Gospel of the Lord.

R/. Praise to you, Lord Jesus Christ.

After a time of silence, all hold lighted candles as the leader continues:

V/. Let us pray.

God of night and of day, we praise you for the brightness of our sun, for the softer light of the moon and the splendor of the stars, for the fires of earth that bring us light and warmth even as they imperil all who use them. By the great and small lights we mark our days and seasons, we brighten the night and bring warmth to our winter, and in these lights we see light: Jesus, whose light we receive in baptism, whose light we carry by day and by night.

In the beauty of these candles, keep us in quiet and in peace, keep us safe and turn our hearts to you that we may ourselves be light for our world.

All praise be yours through Christ,
the light of nations,
the glory of Israel,
forever and ever.

R/. Amen.

The leader says:

Let us bless the Lord.

All respond, making the Sign of the Cross.

Thanks be to God.

The service may conclude with song.

– From Catholic Household Blessings and Prayers, Revised Edition- USCCB

The Camel in the Sanctuary

2008-01-27T15:58:00.001-08:00

With all the news of the inroads that liturgical tradition is making into the Church these days, it calls to mind a story I first heard while watching Life is Worth Living, told by Fulton J. Sheen (may he soon be beatified). The context in which he told this story was a sort of parable as to how Christianity had begun to re-infiltrate the (then) Soviet Union. I'd like to think of liturgical tradition as the camel in this story.

The Camel's Nose In The Tent

One cold night, as an Arab sat in his tent, a camel gently thrust his nose under the flap and looked in. "Master," he said, "let me put my nose in your tent. It's cold and stormy out here." "By all means," said the Arab, "and welcome" as he turned over and went to sleep.
A little later the Arab awoke to find that the camel had not only put his nose in the tent but his head and neck also. The camel, who had been turning his head from side to side, said, "I will take but little more room if I place my forelegs within the tent. It is difficult standing out here." "Yes, you may put your forelegs within," said the Arab, moving a little to make room, for the tent was small.

Finally, the camel said, "May I not stand wholly inside? I keep the tent open by standing as I do." "Yes, yes," said the Arab. "Come wholly inside. Perhaps it will be better for both of us." So the camel crowded in. The Arab with difficulty in the crowded quarters again went to sleep.

When he woke up the next time, he was outside in the cold and the camel had the tent to himself.

Catholic Household Blessings and Prayers- The Revisions

2008-01-18T21:23:00.000-08:00

Last August, the United States Conference of Catholic Bishops, Bishops' Committee on the Liturgy issued a revised edition of Catholic Household Blessings and Prayers. Originally issued in 1988, this manual of prayers, invocations, and rituals was intended to foster the devotion of the domestic Church.The first edition of this book sold about 150,000 copies according to the USCCB. In 2007 the , under the direction of Bishop Trautman, the USCCB Bishops' Committee on the Liturgy issued a revised edition of this publication. I have recently taken the time to compare and contrast the two editions and it is obvious that there are differences. Just so you know this book is not a required liturgical text, though there are rituals in both editions that come from the USA's edition of the rituale official liturgical prayers.

It is important to note that in the July 1998 BCL Newsletter, when mentioning "Other Liturgical Celebrations", the use of CHBP was implied to take precedence where various renditions of personal or devotionalprayers exist:

"Devotional or personal prayers may be printed in participation aids. When a prayer exists
in several versions, preference should be given to the versions printed in the Handbook of
Indulgences and Catholic Household Blessings and Prayers."

After comparing the two editions I would like to offer some observations on the differences in the two editions of this publication. Many of the same rituals and prayers are listed but with obvious alterations.

Artwork

1988: Most of the artwork in the first publication is in the style of "Our Daily Missal" with what can only be described as the typical 1980's liturgical sketches.

2007: The only artwork in the book is the Celtic-style cross that is seen on the cover. The title page also bears this image. There is no other artwork in the newer book. I believe this to be more tasteful and a smart move on the part of the USCCB that gives the newer edition a style that doesn't age the book too quickly.

Blessings at the Family Table

1988: Seven blessings at the table, some of which resemble the offertory of the Ordinary Form of the Roman Mass (i.e. Blessed are You Lord, God of all creation... etc.)

2007: One blessing at the table, aside from the ones that are reprinted in the book from the Book of Blessings.

National Holidays

1988: There is a prayer on the birthday of Martin Luther King Junior that refers to the
Protestant minister, and civil rights leader as God's "preacher and witness". There's a definite problem with any Catholic publication that refers to a Protestant as God's "preacher and witness" since the doctrine being "preached and witnessed" to is heretical. I can agree that Dr. King was an important figure in the civil rights movement and his efforts shouldn't go unheeded but this was going a bit far.

2007: The prayer on Dr. King's birthday has been excluded in the revised edition.

Essential Prayers

1988: Three prayers are written in English and corresponding Latin under the section titled "In Other Languages"- Five other prayers are mentioned but only gives their historical background and how it pertains to other languages.

2007: Seven of the prayers, including some that were mandated by Vatican II that all people present at Mass be able to recite in the Latin language are written in Latin and English
Devotions and Other Prayers1988: The Breastplate of St Patrick is listed in 10 lines.2007: The Breastplate of St. Patrick is included almost entirely but excludes the prayer for protection" Against incantations of false prophets, Against black laws of pagandom, Against false laws of heretics, Against craft of idolatry, Against spells of witches and smiths and wizards, Against every knowledge that corrupts man's body and soul." In this day and age with the revival of neo-paganism perhaps the Bishops conference should have considered leaving the prayer in its original form.

Seasonal Rituals

1988: Where the Ordinary Form rituale omits certain rituals like blessing produce on the feast of the Assumption of Our Lady and Rogation Days, the CHBS gives a "supplement". The Rogation Day ritual even includes the traditional procession while chanting the Litany of the Saints.

2007: A connection is made so that the Blessing in Thanksgiving of the Harvest is used for the Feast of the Assumption and the Rogation Day blessing is basically the one from the Ordinary Form rituale for the Blessing of the Fields and Flocks which omit the Litany and the "Beating of the Bounds"The 2007 edition also includes new blessings not included in the 1988 edition nor in the Ordinary Form rituale such as the blessing of a farm, blessings for items which help those with disabilities (ie. wheelchairs, hearing aids, etc.). These blessings still exist in the Extraordinary Form rituale.

Prayers to Atone for Sins

1988: "Sin" is a word scarcely found in this edition other than the Act of Contrition and a few other common prayers.

2007: Sin and the need to atone for it is mentioned throughout the newer edition especially when referencing the prayers for the sin of abortion and in the introduction of some of the other rites.Other changes include additional prayers for weather, scripture readings for various situations, etc. Some of the prayers from other religious texts like The Lutheran Book of Occasional Service and the Book of Common Prayer remain. The list could continue for quite some time but the USCCB has listed some of the changes on their website( http://www.usccbpublishing.org/).

There are apparent pros and cons on both counts but I'll continue to use this resource since itcontains some valuable prayers and rituals. Not to mention that it has been issued withthe authority of the USCCB. We have to keep in mind that putting blessings into the hands of the laity isn't an unusual concept. Even before Vatican II, The National Catholic Rural Life Conference issued The Rural Life Prayerbook and With the Blessing of the Church which placed the blessings from the Roman Ritual into the hands of the lay faithful where no priest is available.

My Hopes for the New Year...

2008-01-01T13:00:00.000-08:00

I didn't have much else to do today so I amused my wishful thinking with Photo Shop.

Happy New Year!

The Latin Mass Returns to the Cathedral of St. John the Baptist in Savannah!

2007-12-22T10:40:00.000-08:00

The weekly Latin Mass is returning to the Cathedral of St. John the Baptist in Savannah, GA on the Feast of the Epiphany (how apropo)!

http://savannahnow.com/node/415578

The weekly liturgy will be moved from the nearby Church of the Nativity in Thunderbolt, GA which is about 15 minutes away to what is, in my opinion, the most beautiful of gothic-style churches in the Southeast. This news is confirmed in the Cathedral bulletin (http://www.savannahcathedral.org/bulletin/bulletin.pdf)

The cathedral is still well-suited for the celebration of the Extraordinary Form of the Roman Rite. The high altar is fully intact. Portions of the communion rail remain in front of the side altars as well. I will be to see if they will replace the rest of the communion rail that was removed.

Is the South "rising again"?

2007-12-19T15:13:00.000-08:00

O Root of Jesse, that stands for an ensign of the people, before whom the kings keep silence and unto whom the Gentiles shall make supplication: come, to deliver us, and tarry not.

This is an excerpt from the book issued by the US Conference of Catholic Bishops titled "Catholic Household Blessings and Prayers." It mentions ember days, like today and devotions for those days. It also mentions some blessings, prayers, and devotions that are found in the liturgical books of the Extraordinary Form that are not included in the Roman Ritual of the Ordinary Form.

For many centuries, the Church kept three days (Wednesday, Friday, and Saturday) near the beginning of the spring, summer, fall, and winter seasons as times of special penance and in tercession . Such ember days echo the meaning and observance of Lent. Ember days are not part of the present calendar, but local Churches may set aside appropriate days for fasting, works of charity, and prayer.

Prayers at Table on Ember Days

O Lord, hear my prayer,
and let my cry come unto you.
Hide not your face from me
in the day of my distress.
Incline your ear to me;
in the day when I call, answer me speedily.
For my days vanish like smoke,
and my bones burn like fire.
Withered and dried up like grass is my heart;
I forget to eat my bread.

But you, O Lord, abide forever,
and your name through all generations.

Psalm 102:2-5; 13

The Rorate Mass From EWTN

2007-12-17T15:52:00.000-08:00

I didn't get the chance to see this event but I heard that it was, for lack of a better term, extraordinary! No doubt EWTN is the single largest Catholic evangelization network in the world so it's wonderful to see tradition getting some well-needed exposure.

Link: http://www.ewtn.com/liturgy/traditional/Archive.htm

The First Thanksgiving

2007-11-21T12:38:00.001-08:00

Here is an interesting article from Yahoo! News about the real story of the first thanksgiving. Surprise! Catholics beat the pilgrims to it.

http://www.usatoday.com/life/lifestyle/2007-11-20-first-thanksgiving_N.htm

An Indulgence for the Commemoration of Our Lady of the Holy Rosary

2007-10-07T20:06:00.000-07:00

Many Catholics have forgotten the indispensable value of indulgences. After the Second Vatican Council the number of indulgenced acts and prayers were changed, as it has happened in the past. However, one may notice that many of the wonderful indulgenced acts and prayers that may now be found in the former Raccolta are not found in the current Enchiridion of Indulgences. We must not overlook the fact that the current Enchiridion has this to say about the Cult of Saints:

54. A partial indulgence is granted to the Christian faithful who on the day of the liturgical feast of any saint recite to that saint's honor the prayer taken from the missal or any other prayer approved by legitimate authority.

This leaves the possibility that the once individually indulgenced acts and prayers may still be indulgenced based on when they are prayed or performed.

Today is the Commemoration of Our Lady of the Holy Rosary. One recalls to memory the establishment of the Shrine to Our Lady in Pompeii. On this day, the former Raccolta includes a prayer to be said on the first Sunday in October. Instead of it being a plenary indulgence as before, however, it is now a partial indulgence. I was honored to gain the indulgence today by praying the following prayer as found in no. 401 of the previous Raccolta (though not the preferred translation, it's the only one I could find online without transcribing the one in my own Raccolta):

PETITION TO OUR LADY OF THE ROSARY OF POMPEI

In the name of the Father ant of the Son and of the Holy Spirit. Amen.
O August Queen of Victories, o Soverign of Heaven and Earth, at whose name the heavens rejoice and the abyss trembles, o glorious Queen of the Rosary, we your devoted children, assembled in your temple of Pompeii, (1)), pour out the affection of our heart and with filial confidence express our miseries to you.From the throne of clemency, where you are seated as Queen, turn, o Mary, your merciful gaze on us, on our families, on Italy, on Europe, on the world. Have compassion on the sorrows and cares which embitter our lives. See, o Mother, how many dangers of body and soul, how many calamities and afflictions press upon us.O Mother, implore for us the mercy of your divine Son and conquer with clemency the hearth of sinners. They are our brothers and your children who cause the heart of our sweet Jesus to bleed and who sadden your most sensitive heart. Show all that you are the Queen of Peace and of Pardon.

Hail Mary

It is true that although we are your children we are the first to crucify Jesus by our sins and to pierce anew your heart.We confess that we are deserving of severe punishment, but remember that, on Golgotha, you received with the divine blood, the testament of the dying Savior, who declared you to be our Mother, the Mother of sinners.You then, as our Mother, are our Advocate, our Hope. And we raise our suppliant hands to you with sighs of crying "Mercy!"O good Mother, have pity on us, on our souls, on our families, our relatives, our friends, our deceased, especially our enemies, and on so many who call themselves Christian and yet offend the heart of your loving Son. Today we implore pity for the misguided nations throughout all Europe, throughout the world, so that they may return repentant to your heart.Mercy on all, O Mother of Mercy!

Hail Mary

Kindly deign to hear us. O Mary! Jesus has placed in your hands all the treasures of his graces and mercies. You are seated a crowned Queen at the right hand of your Son, resplendent with immortal glory above the choirs of angels. Your dominion extends throughout heaven and earth and all creatures are subject to you.You are omnipotent by grace and therefore you can help us. Where you not willing to help us, since we are ungrateful children and undeserving of your protection, we would not know to whom to turn. Your motherly heart would not permit you see us, your children, lost. The Infant whom we see on your knees and the blessed rosary which we see in your hand, inspire confidence in us that we shall be heard. We confide fully in you, we abandon ourselves as helpless children into the arms of the most tender of mothers, and on this day, we expect from you the graces we so long for.

Hail Mary

One last favour we now ask of you, o Queen, which you cannot refuse us (on this most solemn day) (2). Grant to all of us your steadfast love and in a special manner your maternal blessing. We shall not leave you until you have blessed us. Bless, o Mary, at this moment, our Holy Father. To the triumphs of your Rosary, whence you are called Queen of Victories, add this one also, o Mother: grant the triumph of religion and peace to human society. Bless our bishops, priest and particularly all those who are zealous for the honor of your sanctuary. Bless finally all those who are associated with your temple of Pompeii and all those who cultivate and promote devotion to your Holy Rosary.O blessed Rosary of Mary, sweet chain which unites us to God, bond of love which unites us to the angels, tower of salvation against the assaults of hell, safe port in our universal shipwreck, we shall never abandon you. You will be our comfort in the hour of agony: to you the last kiss of our dying life. And the last word from our lips will be your sweet name, o Queen of the Rosary of Pompeii, o dearest Mother, o Refuge of Sinners, o Soverign Consoler of the Afflicted. Be blessed everywhere, today and always, on earth and in Heaven. Amen.

Hail, Holy Queen.

Senator Sues God

2007-09-19T20:12:00.000-07:00

It's supposed to be to prove a point. Maybe someone told him that if he "wins" he'll be given dominion over all the nations of the world? Hmmm... It's happened before.

Link to original: http://www.foxnews.com/story/0,2933,297121,00.html

Crash and Burn- The Diocese of St. Augustine Meeting on the Motu Proprio

2007-09-18T21:39:00.000-07:00

I wouldn't have believed it if I hadn't witnessed it for myself! I went to the meeting 9/18/2007 about the implementation of the motu proprio in the Diocese of St. Augustine with guest speaker, Fr. Thomas Willis Diocesan Director of Liturgy. If I had to estimate, I'd say about 70 people were there. Among which were two deacons and three priests. I knew that there may be some controversial topics brought to the floor but I never expected this:

First, the man who was MC for the event introduced the topic and ground-rules of the discussion. He stated that there wouldn't be discussion of what constitutes a "stable group" nor discussion about what "ideoneus" means. The MC stated that the people gathered are a "minority devoted to the traditional mass which no longer wishes to be treated like lepers" and mentioned that the traditional liturgy had been "banished to diocesan exile". Then he stated that Fr. Willis was representing Bishop Galeone (Fr. Willis later denied this).

When Fr. Willis came to the podium he stated that he had prepared a talk on the subject of the motu proprio but will not give it since the MC's introduction made his talk seem contradictory. With much protest from the audience, Fr. Willis conceded to give his speech but said that he "does not give any permission for his talk to be recorded". Mind you, he was invited to speak, it was not his meeting per se not to mention that this meeting was advertised on the local radio and bulletin board outside the Cody Enrichment Center. He also asked if anybody was from the secular news media. All present that I could tell stopped recording, including the local Catholic radio station- EWTN affiliate WQOP which was prepared to record the meeting.

He said that he has been subject of much personal ridicule over the internet being called "the terrorist", and mentioning that it had been mentioned that tonight was the night challenge him. The people in the audience convinced him to go ahead and give his talk anyhow.

Next, Fr. Willis gave "a history of the Roman Mass" saying that in the early 20th Century some monastic orders in Europe were given dispensation from the Vatican to use "experimental liturgies", these were supposed to be kept under wraps (I've never heard of that before) but that laypeople from the village came to hear the Mass in their native tongue and the trend caught on. Thus was the groundwork for the liturgical form. He also mentioned that "useless repetition" was eliminated with the New Mass. He said that the Novus Ordo is more of a restoration of the Mass of the early Christians. But we've heard that so many times before.
Fr. Willis mentioned that before motu proprio Ecclesia Dei Adflicta was issued, that then diocesan Bishop John Snyder met with the prefect of the Congregation of Divine Worship who presented to the bishop a stack of letters sent to Rome stating that the bishop hadn't acceded to the requests of the faithful for the traditional Mass. Fr. Willis said that Bp. Snyder pointed out that most of the requests weren't from locations postmarked in this diocese. He also mentioned that most of the requests for the Latin Mass in this diocese have been few and far between.

Fr. Willis said that he did not send the Memorandum to the clergy of the Diocese of St. Augustine. He said that the bishop penned most of the memorandum himself, and it was sent out under his name but he did not issue it himself.

Some of the questions from the meeting from the audience were about how a priest is to be trained. He said that the bishop told him personally that he doesn't want to make it impossible for a priest to prove himself "qualified". He said a priest would have to show that he can use the rites appropriately before being able to use the Mass just as he does before he is ordained. When asked what the diocese is going to do to help priests who want to say the extraordinary form, Fr. Willis said there's a website to go to for that information but he isn't sure of its origin. Someone mentioned that the website may be http://www.sanctamissa.org/. He told one of the audience members that if a priest desired to go to the FSSP for training that he may do so- it's up to the priest.

Some people asked why the diocese seems so negative about the situation and why not take a more proactive response to the motu proprio. I would say they were the questions that we'd all expect to be asked along with some frustration about the memorandum that was sent out.

Fr. Daniel Cody was in attendance and asked what sort of help the diocese would be able to offer to a pastor who needs help with the Latin Mass. That was certainly encouraging to hear from a priest, whereas another priest was present who said that he dislikes the Latin Mass and refuses to say it.

Fr. Willis said that if anybody wants to know why the pope called the pre-Conciliar rites the "extraordinary form", and the post-Conciliar rites the "ordinary form" that they should ask the pope themselves if they get the chance.

One person, mentioning himself to be a convert to the faith and who said he's in his 20's, stated that he believes that most younger people are "afraid of the Church officials"- afraid of what young people will be treated like if they make their voices known about their love for the traditional Mass. Fr. Willis followed this comment up by making the most shocking comment that he made all night. It was a study from Creighton University saying that people who have ADD can focus better at the Latin Mass with all the silence than at the Novus Ordo where there is more "active participation". The whole room took that comment very personally and became very upset. I never heard him recant or say to the effect "I'm not speaking of you as individuals". He just said it and let it go (to the best of my recollection) while the whole room was in a flurry. I could not believe that a diocesan official would be so bold. Many people, including myself, took that comment to heart and it is quite saddening. However, I suppose now I know why he didn't want to be recorded.

In all, it was a social disaster. It was obvious to me that the people who asked the more poignant questions were looking for straight-forward answers, and perhaps to have their voice heard after decades of silence only to be insulted and mocked.

Our Lady of Sorrows- Pray for us!

Step by Step

2007-09-15T18:56:00.000-07:00

Now that the motu proprio Summorum Pontificum has gone into effect, and the ancient use of the Roman Rite has been set free, one may ask if this is the answer to the prayers of many Catholics. I believe the answer is a qualified yes.

My reasons for a qualified answer is that I believe that it is only part of the solution. Sometimes God, who answers all prayers to Him in one way or another, does not answer prayers all at once. Often He will answer prayers in stages. It is obvious that the motu proprio has been an enormous blessing to the Church, indeed to all the world. However, it does not attempt to solve all the problems or fractures within the Ecclesia Dei Adflicta (I note that the whole title of Pope John Paul II's motu proprio acknowledges the "affliction" in the Church- a term that is often forgotten). Nowhere in the Holy Father's motu proprio nor in his letter to the bishops of the world does he even propose that this is the solution. Just as Pope John Paul's motu proprios were steps in the right direction, so also this motu proprio shall be.

Recently I have heard many Catholics on both sides of the motu proprio "fence" criticize the document as either not enough or too much in support of the extraordinary form of the Roman Rite. I belive it is shameful for a person who has prayed and supported the liberation of the ancient rites of the Church to say that the motu proprio marginalizes tradition. Certainly it does not. On the contrary when I was a teenager being newly-introduced to the traditional rites of the Church, thus beginning my love for those rites, I never would have imagined that I would see a solemn high Mass being celebrated live on EWTN in the shrine built under the directives of Mother Angelica. Such was a dream come true yesterday. Churches that haven't celebrated the Missal of Pius V in 40 years did so yesterday with the full blessing of the Church. Who dare say this is marginalization?

Some may say this has "gone too far", those who insist the motu proprio is pushing the Church backwards. If the youth are the future of the Church, if we are part of the New Springtime of Evangelization called for by Pope John Paul II, then I see the Church being full of life and She will be adorned for Her bridegroom again. This will only be accomplished through those who live out their Catholicism, who are radically in love with Jesus Christ and His Holy Mother. If we are seeing our friends and children being reared so as to see worship of Almighty God as a chance to "hang out with Jesus" then it's time for us to wake up and show them ourselves what it means to live the Catholic faith partifularly through the traditions of the Church.

It is futile to moan and groan over Father So-and-So or Bishop So-and-so who isn't helping bring about the New Springtime. If we happen to see someone in the field who does not sow the seeds in a way in which the seeds will grow, are we to simply resign ourselves to starvation when it comes time for the havest? Certainly not! Often we who know how must take the seeds ourselves and place them into firtle ground We must be willing to share it with those who are either unable or unwilling to feed us spiritually. If we starve spritually, and we see our brother starving, we have only ourselves to blame. We must show everyone how living the Catholic faith can be the most fruitful act of our existence.

Prayer has brought us to where we are as Catholics who are able to worship God the best way we know how. Step by step we walk the road of this life, full of so many thorns. We should all thank the Holy Ghost for inspiring the Holy Father to issue this motu proprio, thus clearing out another patch of brambles for us to step closer to Him. It may not be springtime yet, but for the first time in almost half a century, the snow is certainly beginning to taper off.

An Extraordinary Celebration- The Feast of the Exaltation of the Holy Cross

2007-09-14T16:19:00.000-07:00

But it behooves us to glory in the Cross of our Lord Jesus Christ: in whom is our salvation, life, and resurrection: by Whom we are saved and delivered. -Introit for the Mass in the extraordinary form of the Roman Rite for the Feast of the Exaltation of the Holy Cross

"We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as 'established and decreed', and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary."- Pope Benedict XVI from the motu proprio data Summorum Pontificum

Public Meeting for the Diocese of St. Augustine on the MP

2007-09-10T16:49:00.000-07:00

While listening to the local Catholic radio station WQOP in Jacksonville, FL I heard an ad that there will be a meeting, open to the public, about the use of the extraordinary form of the Roman Rite in the Diocese of St. Augustine. The guest speaker will be none other than Fr. Thomas Willis, Director of Liturgy of the diocese who disseminated the memorandum to the clergy. This would be THE opportunity for those who are trying to promote the extraordinary form and be faithful to tradition to get the word out. Don't pass up this opportunity to show your support of the expression of the extraordinary form of the Roman Rite in this diocese.

Tuesday, September 18, 2007
7PM
St. Joseph's Catholic Parish- Cody Enrichment Center
11757 Old St. Augustine RoadJacksonville, FL 32258
(904) 880-6404

The St. Augustine Catholic Magazine- More Spin than Research

2007-09-09T13:14:00.000-07:00

The following is an article published in the St. Augustine Catholic Magazine, September 2007 Issue. It lists the usual party-line comments about the extraordinary form of the Roman Rite of the Mass.

Is the Latin Mass back?

Catholics over the age of 50 may remember when Mass was in Latin, the priest's back facing the congregation [Actually, I'm in my 20's but I remember the priest facing the altar to offer Mass as recently as this past Sunday. Anyways, go ahead with what you were saying]. Of the many changes brought about by the Second Vatican Council, the most visible were those to the liturgy. For many people, Vatican II meant that "the Mass changed". [No, the Mass didn't change due to Vatican II. Instead Paul VI introduced a NEW Mass. The pope may have intended to erase the traditional Mass from the life of the Church but he failed (thank God), instead making the traditional rites rarer.]

The older form of the Mass, commonly called the Tridentine Mass, uses the Roman Missal of Pope St. Pius V, the latest edition of which was promulgated in 1962 by Blessed John XXIII.

After Vatican II, a new Roman Missal was promulgated by Pope Paul VI. It allowed for liturgical celebration in the vernacular and the position of the priest to change so that he faced his congregation. [Whose congregation!?]

Regardless of the liturgical reforms, the substance of the Mass never changed. It was and remains a celebration in which the mystery of salvation is accomplished. (CCC1332)

On July 7, Pope Benedict published the Apostolic Letter, Summorum Pontificum, which allows and promotes a wider usage of the liturgical books that were in use in 1962, prior to the start of Vatican II. Through this, he hopes to effect an "interior reconciliation in the heart of the church" with those who have demonstrated an attachment to preconciliar liturgical forms.

The current form of the Mass, from the Roman Missal of Pope Paul VI, remains the ordinary form. The older, Tridentine Mass, is an extraordinary form.

According to the pope's letter, the extraordinary form may now be celebrated in private by any priest of the Latin rite, without the requirement of first obtaining permission from his bishop. Members of the faithful may attend these private celebrations. In parishes where there is a group of the faithful attached to the privious liturgical tradition, they may request a celebration of the Tridentine Mass directly from their pastor. In order for such a celebration to take place, a priest must be suitably qualified and not be prohibited by any impedements to the celebration of the Mass according to the 1962 Missale Romanum. [OK, who issued the motu proprio? The pope? The bishop? A diocesan council? The editor of this magazine? I think this is a case of too many chiefs and not enough Indians (sic). As far as I know there are no specific laws prohibiting the use of the extraordinary form other than what the motu proprio has already laid out.] This means he must have a full understanding of Latin, as well as of the rite involved.[This is N-O-T what Bishop Galeone stated in his radio interview. He said that the priest isn't required to "know every word or syllable."] Additionally, priests may not exclude celebrating Mass according to the ordinary form. A parish may have only one Tridentine Mass per Sunday, and it may not be celebrated during the Easter Triduum [Does this mean they'll discontinue using the extraordinary form at Immaculate Conception on Easter Sunday? I only say this in response to the Memorandum issued by the diocese that states the prohibition lasts until "Evening Prayer of Easter Sunday".]. This Apostolic Letter will take effect Sept. 14, 2007, the feast of the Triumph of the Holy Cross.

____________________________________

In September, Bishop Victor Galeone intends to carefully study this motu proprio [I thought he already did that.]and to consult with the Presbyteral Council and other diocesan committees in determining the most effective way [:X] to implement its provisions within the Diocese of Saint Augustine. The motu proprio itself does not become effective until Sept. 14 of this year.

_____________________________________

See the Accompanying sidebar for some differences between the extraordinary form and the ordinary form of the Mass:

Extraordinary Form (1962)

- Includes 1% of Old Testament in its lectionary readings

-Includes 17% of New Testament in its lectionary readings

-Begins with prayers at the foot of the altar prayed privately by priest and server

-One eucharistic prayer: the Roman canon

-Faithful usually receive Communion in the form of the host alone

-Last Gospel and prayers to St. Michael the Archangel included in the closing rites

-Preserves prayers and rites of 1570 with some changes

-Only clerics or "altar boys" perform liturgical ministry

Ordinary Form (2007)

-Includes 14% of Old.

-Includes 71% of New Testament

-Begins with a greeting and communal penetential rite

-Nine eucharistic prayers, the first of which is the Roman canon

-Allows for a wider distribution of Communion under both species

-Closing rites include Prayer after Communion, blessing and dismissal

-Closing rites include Prayer after Communion and dismissal

[Whoever wrote that evidently has a.) never been to the Mass in the extraordinary form. b.) would get an "F" if they were writing this as a research paper for class. The extraordinary form does include a prayer after Communion, prayer before the end of Mass, a blessing, a dismissal, then the Last Gospel (after Mass but still part of the liturgy) then the Leonine Prayers]

-Preserves prayers and rites of 1570 Simplifies prayers and rites in the light of contemporary research and understanding.

[ I'll let Pope St. Pius X comment on this one (From "Pascendi")

13. Dogma is not only able, but ought to evolve and to be changed. This is strongly affirmed by the Modernists, and as clearly flows from their principles. For amongst the chief points of their teaching is this which they deduce from the principle of vital immanence; that religious formulas, to be really religious and not merely theological speculations, ought to be living and to live the life of the religious sentiment. This is not to be understood in the sense that these formulas, especially if merely imaginative, were to be made for the religious sentiment; it has no more to do with their origin than with number or quality; what is necessary is that the religious sentiment, with some modification when necessary, should vitally assimilate them.

38. It remains for Us now to say a few words about the Modernist as reformer....

Regarding worship, the number of external devotions is to be reduced, or at least steps must be taken to prevent their further increase, though, indeed, some of the admirers of symbolism are disposed to be more indulgent on this head.]

-Restores lay liturgical ministries and encourages careful differentiation of roles

Wardrobe Malfunction? Lost Bet? Summer of Love '07 Tour?

2007-09-09T11:58:00.000-07:00

"Hey Sis! You're a groovy chick and all, but if you want an encore of "Touch of Grey" you'll have to buy the 8-track. Peace!"

Why You May Never See the Extraordinary Form During the Triduum in Your Parish

2007-09-08T19:14:00.000-07:00

Many people have thought that now that the Pope's motu proprio has been issued that it's possible for a Mass according to the Extraordinary Form of the Roman Rite on any day of the year. However, we can't make that assertion so quickly. In fact, many people will never see the extraordinary form in their parish on Good Friday or Holy Saturday. Not that it pleases me at all to say so, but here is why:

"Observations on the Use of the Roman Liturgy Prior to the 1970 Reform" issued by the Holy See Press Office on the same day as the motu proprio states:

5. In parishes, in practice, the liturgy being used will not change: instead, it will be possible for the pastor to add to the Masses celebrated in the ordinary form, a second Mass according to the extraordinary form.

It is completely understood that in keeping with the directives issued by the Congregation for Divine Worship in the "Circular Letter Concerning the Preparation and Celebration of the Easter Feasts", and Article 2 of the motu proprio there is to be no private celebration of the liturgies of the Easter Triduum. For example the circular letter for the CDW states that:

"According to the ancient tradition of the Church all Masses without the participation of the people are forbidden on this day (Holy Thursday)."

There is documentation that answers the question about multiple liturgies during the Easter Triduum:

Circular Letter Concerning the Preparation and Celebration of the Easter Feasts
(CDW, 1988)

43. On account of the needs of the faithful, where a pastor has the responsibility for two or more parishes, in which the faithful assemble in large numbers and where the celebrations can be carried out with the requisite care and solemnity, the celebrations of the Easter Triduum may be repeated in accord with the given norms (47).

The footnote for "47" is a reference to the "Directives and Declarations Concerning the Restored Order of Holy Week" by the Sacred Congregation of Rites which I will reference in a moment.

Holy Thursday:

47. Where pastoral considerations require it, the local ordinary may permit another Mass to be celebrated in churches or oratories in the evening, and in the case of true necessity, even in the morning but only for those faithful who cannot participate in the evening Mass. Care should nevertheless be taken to ensure celebrations of this kind do not take place for the benefit of private persons or of small groups, and that they are not to the detriment of the main Mass. (Circular Letter, CDW)

The Sacred Congregation of Rites issued "Instruction for the Proper Celebration of the Restored Order of Holy Week" in 1955 declaring:

17. On the Thursday of the Lord's Supper, the most ancient tradition of the Roman Church is to be observed, by which, the celebration of private Masses having been forbidden, all the priests and the clergy assist at the Mass in Cena Domina and approach the holy table.

Whereas a pastoral reason requires it, however, the local Ordinary may permit one or two low masses in individual churches or public oratories; but only one low mass in the semi-public oratories; and for the reason that all the faithful may assist at the Sacrifice of the Mass and receive the Body of Christ upon this sacred day. These Masses are permitted between the same hours of the day which are assigned for the solemn Mass of the Lord's Supper.

"Directives and Declarations Concerning the Restored Order of Holy Week" by the Sacred Congregation of Rites in 1957 reiterates:

9. Whereas a pastoral reason requires it, however, the local Ordinary may permit, in addition to the principal Mass of the Lord's Supper, one or even two low Masses in individual churches or public oratories; but in semi-public oratories, only one.

These decrees are crystal clear that it is at least possible for there to be more than one Holy Thursday liturgy if the local Ordinary permits.

Good Friday

The document from 1957 is clear that there cannot be more than one liturgy of Good Friday celebrated in the same parish implies that this is the current norm since nothing has been stated to the contrary:

16. For priests who have car of two or more parishes, the local Ordinary may permit the repetition of the liturgical services of Good Friday, not, however in the same parish...

Holy Saturday and the Easter Vigil

Both the "directives document" in 1957 and the circular letter in 1988 are clear that there can only be one Holy Saturday liturgy celebrated in the same parish:

94. It would seem desirable if on occasion provision were made for several communities to assemble in one church, wherever their proximity to one another or small numbers mean that a full and festive celebration could not otherwise take place.

The celebration of the Easter vigil for special groups is not to be encouraged, since above all in this Vigil the faithful should come together as one and should experience a sense of ecclesial community. (CDW, 1988)

The document in 1957 states:

21. For priests who have the care of two or more parishes, the local Ordinary may permit bination for the Mass of the Easter Vigil, not, however, in the same parish.

All scheduled Easter Triduum liturgies in most dioceses are in the ordinary form, and the "Observations" issued by the Vatican Press office state that a pastor can only add an extraordinary form Mass, not replace an ordinary form Mass. Therefore, with the exception of the Holy Thursday liturgy (and that only at the discretion of the bishop as need arises), it can be presumed that there will not be a liturgy offered in the extraordinary form in the in parishes that now currently employ only the ordinary form during the Easter Triduum. Hopefully and prayerfully there will be a personal parish in each diocese to fulfill these needs one day!

Fr. Michael Morgan, Chancellor of the Diocese of St. Augustine: Clarification of the Memorandum on SP

2007-09-07T12:43:00.000-07:00

When the memorandum enforcing the norms of the Motu Proprio Summorum Pontificum were isued by the Diocese of St. Augustine, I wrote to the Director of Liturgy, Fr. Thomas Willis asking for clarification. I then received an e-mail from Fr. Michael Morgan, Chancellor of the Diocese of St. Augustine. He offered some insight on the letter. I have incorporated the entirety of his response directly as it corresponds with the articles of the Memorandum. I figured that since it was acceptable for my e-mail to be shared with others (i.e. Fr. Willis sharing my e-mail with Fr. Morgan), it would be acceptable to share in the same "spirit".
___________________________________________

For: Pastors, Priests, Deacons
From: Fr. Thomas Willis, Director of Liturgy
Subject: Apostolic Letter, Summorum Pontificum
Date: August 1, 2007

Pope Benedict XVI promulgated the motu proprio Apostolic Letter Summorum Pontificum (SP) on July 7, 2007 extending the use of the Missal of John XXIII as an "extraordinary form" of the Roman Rite. For all intents and purposes, the Holy Father's Letter speaks for itself. However, there are some important points which all of the clergy in the Dioces of St. Augustine need to know in order to properly apply the perscriptions of the document. Bishop Galeone, in his role as "moderator of the liturgy within his own diocese," has asked me to convey to you the following:

Father Morgan:

In response to your email to Fr Willis re the Holy Father’s motu proprio on the celebration of the Tridentine liturgy, I would like to provide the following comments, which I hope may be helpful.

First, let me say that you have asked some good and insightful questions which deserve serious / thoughtful answers

The pope has very clearly stated that the bishop remains the moderator of the liturgy within his diocese. In this capacity he has the responsibility to insure that all liturgy is celebrated properly and with dignity. This is true of both the ordinary and extraordinary forms of the Mass.

1. The Roman Missal of Paul VI, referred to as the "ordinary form," remains the usual/normal matter in which the Eucharistic liturgy is to be celebrated. The "extraordinary form" (the so-called, Tridentine Rite) is contained in the Roman Missal of Blessed John XXIII (1962 Missal).

2. Only priests who are qualified may celebrate the extraordinary form of the Mass and the sacraments, even privately. Those qualified must evidence an ability with the Latin language as well as the rubrics for the proper celebration of the Mass in the extraordinary form. Bishop Galeone reserves to himself the authority to determine whether a priest is qualified to celebrate Mass and the other sacraments using the extraordinary form.

Father Morgan: I’m sure you are aware of how difficult a job this can be; frankly, some priests are more attentive to the rubrics than others, and some priests are simply better at celebrating the liturgy than are others. I guess what the bishop’s memo is trying to convey is the simple fact that the Tridentine liturgy can be celebrated just as badly and slopily as can the Novus Ordo Mass. As they say, "two wrongs don’t make a right," so the bishop is just trying to insure that the Tridentine liturgy will be celebrated with reverence and dignity, and with attention to the rather complex rubrics of the rite.

Generally, the priest must demonstrate a sufficent knowledge of the liturgical/rubrical requirements of the 1962 Missal so that the Mass is celebrated in a correct and dignified manner. This will apply to all celebrations of the extraordinary form whether the priest is incardinated or simply a resident in the Diocese of St. Augustine. Curently the only priests whose qualifications have been established for the extraordinary form of the 1962 Missal are those who celebrate the 1984 Indult Mas at Immaculate Conception Parish in Jacksonville.

Father Morgan: There is also the very important consideration that very few priests today have witnessed the Tridentine Mass, much less do they even know how to begin celebrating it on their own, as it were, without training. On this note, it should be pointed out that seminarians are, in fact, required to demonstrate sufficient knowledge of the celebration of the Mass before the rector can recommend them for ordination. Now, I know what you are thinking!!! There are priests around (fewer all the time, I think, thankfully) who show little evidence of proper liturgical training. Nevertheless, that is the requirement. I can assure you that the bishop is not interested in imposing unreasonable or draconian standards before a priest will be deemed qualified to celebrate the Tridentine Mass. The bishop is simply concerned about the quality of the liturgy given the long absence of the Tridentine Mass from the liturgical life of the Church...

So far as I know there are only 3 priests in the diocese who are truly qualified to celebrate this liturgy. To date the bishop has received no requests from any other priests seeking approval to celebrate the Tridentine Mass - although it is still early, and the motu proprio itself does not go into effect until mid-September.

3. A private Mass is once celebrated by a priest on his own initiative. By definiation, this Mass is not scheduled nor announced via the parish bulletin or other means. A private Mass may be more or less regular as result of the personal schedule of the priest. Any qualified priest in good standing may celebrate the private Mass according to the extraordinary form with at least the presumed permission of the pastor of the place of celebration. (Please note:
A private Mass is never to be celebrated at the same time when public Masses are celebrated in the same church or chapel. To preserve some order, it is suggested that a private Mass (celebrated in either form) never commence sooner than 15 minutes following the completion of a public Mass or other celebration of the sacred liturgy in the same church or chapel.)

Father Morgan: Note that, once qualified, the priest may freely celebrate the Tridentine Mass privately (members of the faithful may attend these private Masses), and a pastor may freely use this priest-resource to schedule public Tridentine Masses as well. I want to emphasize that the bishop’s concern here is not to inhibit a qualified priest from freely celebrating the Tridentine Mass - his concern is simply that the liturgy be celebrated properly. I don’t believe that this is contrary to either the letter or spirit of the motu proprio.

4. A pastor may not, on his own initiative schedule a public Mass according to the extraordinary form. The Apostolic Letter requires that a "stable group of the faithful who adhere to the earlier liturgical tradition" make a request for the extraordinary form to be celebrated. Bishop Galeone has determined that such a group should be faithful of the parish and should number at least 50 people for such a request to be granted.

Father Morgan: You raise the issue of a pastor not being allowed to schedule a Tridentine Mass on his own initiative. This provision is simply to insure against something that you touch on a few sentences later – that the faithful not have the Tridentine Mass forced upon them. The whole thrust of the motu proprio, as you correctly point out, is that the desire for the Tridentine Mass come from the faithful - hence the memo’s admonition that the pastor may not act on his own initiative. Once the pastor does receive requests from the faithful, if he has the resources to provide the Tridentine Mass he may and should do so without any further permission from the bishop. However, for purely practical reasons, in this diocese that will be a mighty big "if," at least for the immediate future. As I mentioned above, priests who can celebrate the Tridentine Mass are in very short supply; and no priest can be required to learn how to celebrate or be required to celebrate the Tridentine Mass.

...About that number "50" - you are correct that this is not in the motu proprio. The motu proprio refers to a "group" and does not define what a group is. For purely practical reasons, considering the needs of the faithful in light of the resources available, or likely to be available, the bishop has made the determination that a group of about 50 would constitute sufficient demand to make the sincere effort to provide for the Tridentine Mass. A pastor who has the resources for the Tridentine Mass could well decide to provide such a Mass even for groups of less that 50, and he would not need the bishop’s permission to do so. Further, the "50" number refers only to a regularly scheduled parish Tridentine Mass. It does not refer to special liturgies such as a Tridentine wedding or funeral Mass. The number of faithful is irrelevant for such liturgies. Again, if the resources are available, a Tridentine wedding or funeral could be celebrated with a very small number of the faithful present.

5. When the services of a qualified priest are available, and when the pastor has approved a request for the extraordinary form, the celebration may never be the exclusive way in which the Mass is celebrated on Sundays, feast days, or weekdays. Nor more than one Mass according to theh Missal of John XXIII may be celebrated on a Sunday or feast day. If only one Mass is celebrated in a parish or mission, it must be according to the ordinary form.

Father Morgan: About a personal parish - the memo in question never meant to even address the issue of a personal parish. The subject of a personal parish for the celebration of the Tridentine liturgy has, frankly, just never come up as a topic of discussion. I can’t speak for the bishop in this regard, but I can say that the main issues surrounding such a proposal would be logistical and financial as much as liturgical.

6. In cases where the pastor is unable to accede to the request of the faithful (see no. 4 above) for Mass according to the extraordinary form, the pastor is to contact the Bishop's Office for assistance.

Father Morgan: All of this goes to the point that a pastor - for purely practical reasons - may simply not be able to provide for the Tridentine Mass when or if it is requested by the faithful of his parish. If this is the case he is to ask the bishop for help, so the bishop gets involved only after the matter is first raised with the pastor and the pastor is not able to respond positively to the request for the Tridentine Mass. If the bishop cannot provide assistance - as may very well be the case in this diocese, again, for purely practical reasons, then the bishop is to request assistance from the Ecclesia Dei Commission. I have no knowledge of what sort of assistance the commission will provide, but we're certainly willing to take the plunge and find out if it becomes necessary.

7. The use of the extraordinary form requeres the presence of a properly trained male altar server. In the Tridentine Rite, the role of this person is much more significant.

Father Morgan: In addition to the priest there is also the question of trained altar servers. I’m sure that the bishop will leave up to the pastor or priest celebrating the Tridentine Mass the decision as to whether an altar server is properly trained. I, myself, remember going thru countless hours of training to be an altar server as a child at St Paul’s Parish in Jax. There is a lot of memorization - it is a challenge - not an insurmountable one, but still, a matter that cannot be taken lightly. Then, of course, there are the sacred objects, primarily the altar cards. These are matters which can be fairly easily attended to, but not without some cost, planning and preparation.

8. The Apostolic Letter abrogates all post-conciliar legislation concerning the celebration of the tridentine Mass, including the indult permitting ordinaries to authorize the celebration of the Tridentine Mass. Therefore, the current celebration of the Tridentine Mass at Immaculate Conception Parish may continue at the discretion of the pastor.

9. The Apostolic Letter is clear that the extraordinary form is NOT to be celebrated in any way during the Easter Triduum- from the Evening Mass of the Lord's Supper on Holy Thursday through Evening Prayer on Easter Sunday.

Father Morgan: With respect to the use of the Tridentine liturgy during the Easter Triduum, you are correct that the prohibition against the use of this liturgy is contained in the part addressing the private celebration of the liturgy. I believe such a prohibition would have been superfluous in the parts dealing with the public celebration of the liturgy. With the exception of Easter Sunday Masses (and I’ll have to think about that one), the Holy Week ceremonies are mandated to be single occurrances. That is to say, there can not be multiple Good Friday liturgies, or multiple Holy Saturday liturgies in the same parish. That being the case the one such liturgy celebrated must be in the ordinary form. If there were a personal parish for the Tridentine liturgy it is my personal opinion that the Holy Week liturgy could, in fact, be celebrated according to the extraordinary form (Tridentine ritual).

10. Deacons who are asked to participate in a Mass or sacred liturgy according to the extraordinary form must meet the same requirements as priests as outlined in no. 2 above.

All laws governing the celebration of the extraordinary form must be followed.

Further information can be obtained through the following website- www.usccb.org/liturgy and clicking on the link marked "BCL NEWSLETTER ON SUMMORUM PONTIFICUM". Along with the Holy Father's Apostolic Letter, these norms are effective on September 14, 2007

Finally, Bishop Galeone has asked me to reiterate that priests and deacons are to follow the norms and liturgical books approved by the Church. There are many instances where our people are confused because clergy take it upon themselves to make changes in the celebration of the sacred liturgy. The more we remain faithful to these norms, the more this fosters the worship and devotion of the people of God.

Please contact me should you have any questions.

Father Morgan: I’m sure I’ve missed a question of 2 from your email, but if so, please feel free to point that out - I'll be happy to try again! I hope that this information will be of some assistance to you.

Fr Mike Morgan

Chancellor

_________________________________

I have responded to the good Chancellor with some followup concerns with no response. It has been about three weeks since I've e-mailed him so as it stands now it's an open letter. I know that I haven't asked any questions that are insurmountable and it would be nice to receive a response to my e-mail. However, I do appreciate the chancellor for kindly taking the time out to respond to my concerns.

Our Lady of the Olives

2007-09-03T16:37:00.000-07:00

I was recently introduced to the meaning of the medal of Our Lady of the Olives. It is supposed to protect individuals who wear the medal against lightning strikes. Through Our Lady's intercession, it is also supposed to aid a mother during childbirth if she wears the medal devoutly. I believe we would do well to make use of this sacramental especially during the summer when thunderstorms are frequent, and most especially if you live in Florida (the Lightning-strike Capitol of the World) like I do!

The statue of Our Lady of the Olives was crowned on June 18th, 1881, by an apostolic brief given by Leo XIII on the May 10, 1878.

I want to remind everyone that the Directory on Popular Piety and the Liturgy issued by the Congregation of Divine Worship and Discipline of the Sacraments in 2001 addresses the use of medals, particularly those of Our Lady:

206. The faithful like to wear medals bearing effigies of the Blessed Virgin Mary. These are a witness of faith and a sign of veneration of the Holy Mother of God, as well as of trust in her maternal protection.

The Church blesses such objects of Marian devotion in the belief that "they help to remind the faithful of the love of God, and to increase trust in the Blessed Virgin Mary"(258). The Church also points out that devotion to the Mother of Christ also requires "a coherent witness of life"(259).

Here is a bit of the history of this sacramental:

In a pleasant valley of France there lies a little city where by the favor of God lightning never falls.

This favor, unique in the world, dates back to the time when the church of Murat (Cantal) was burned by lightning except for a wooden statue of the Virgin Mary. In 1493, and ever since, the town has been named Our Lady of Olives.

The Virgin Mary is the Olive recalled in the scriptures (Sirach 24.14).

By virtue of the Medallion of Our Lady of Olives, the persons who carry it are preserved from lightning wherever they may be during a storm. It is a privilege attached to the medallion which bears the unique name in the annals of the church, "Our Lady of Olives."

This marvelous way of being protected against lightning deserves to be known throughout the world and ought to be extended to the four corners of the universe.

The second privilege of the Medallion is to protect, in an unmistakable manner, women who are about to become mothers and to assist them in the hour of deliverance. Those who are afflicted with sickness, and who pray to the Divine Mother, are promptly relieved.

(Source: http://rds.yahoo.com/_ylt=A9iby6DumdxGOb8AZhKjzbkF/SIG=1282dlb7r/EXP=1188948846/**http://www.udayton.edu/mary/questions/yq2/yq256.html )

Memorandum on the Implementation of motu proprio Summorum Pontificum to the Clergy of the Diocese of St. Augustine

2007-09-02T11:10:00.000-07:00

The following letter was issued to the clergy of the Diocese of St. Augustine from the Director of Liturgy, Fr. Thomas Willis at the behest of Bishop Galeone. It was issued on August 1, 2007. This has been transcribed from a scanned copy of the memorandum linked to on a previous blog on this site.

For: Pastors, Priests, Deacons
From: Fr. Thomas Willis, Director of Liturgy
Subject: Apostolic Letter, Summorum Pontificum
Date: August 1, 2007

Pope Benedict XVI promulgated the motu proprio Apostolic Letter Summorum Pontificum (SP) on July 7, 2007 extending the use of the Missal of John XXIII as an "extraordinary form" of the Roman Rite. For all intents and purposes, the Holy Father's Letter speaks for itself. However, there are some important points which all of the clergy in the Diocese of St. Augustine need to know in order to properly apply the perscriptions of the document. Bishop Galeone, in his role as "moderator of the liturgy within his own diocese," has asked me to convey to you the following:

1. The Roman Missal of Paul VI, referred to as the "ordinary form," remains the usual/normal matter in which the Eucharistic liturgy is to be celebrated. The "extraordinary form" (the so-called, Tridentine Rite) is contained in the Roman Missal of Blessed John XXIII (1962 Missal).

2. Only priests who are qualified may celebrate the extraordinary form of the Mass and the sacraments, even privately. Those qualified must evidence an ability with the Latin language as well as the rubrics for the proper celebration of the Mass in the extraordinary form. Bishop Galeone reserves to himself the authority to determine whether a priest is qualified to celebrate Mass and the other sacraments using the extraordinary form.

Generally, the priest must demonstrate a sufficent knowledge of the liturgical/rubrical requirements of the 1962 Missal so that the Mass is celebrated in a correct and dignified manner. This will apply to all celebrations of the extraordinary form whether the priest is incardinated or simply a resident in the Diocese of St. Augustine. Curently the only priests whose qualifications have been established for the extraordinary form of the 1962 Missal are those who celebrate the 1984 Indult Mass at Immaculate Conception Parish in Jacksonville.

3. A private Mass is once celebrated by a priest on his own initiative. By definiation, this Mass is not scheduled nor announced via the parish bulletin or other means. A private Mass may be more or less regular as result of the personal schedule of the priest. Any qualified priest in good standing may celebrate the private Mass according to the extraordinary form with at least the presumed permission of the pastor of the place of celebration. (Please note:

A private Mass is never to be celebrated at the same time when public Masses are celebrated in the same church or chapel. To preserve some order, it is suggested that a private Mass (celebrated in either form) never commence sooner than 15 minutes following the completion of a public Mass or other celebration of the sacred liturgy in the same church or chapel.)

4. A pastor may not, on his own initiative schedule a public Mass according to the extraordinary form. The Apostolic Letter requires that a "stable group of the faithful who adhere to the earlier liturgical tradition" make a request for the extraordinary form to be celebrated. Bishop Galeone has determined that such a group should be faithful of the parish and should number at least 50 people for such a request to be granted.

5. When the services of a qualified priest are available, and when the pastor has approved a request for the extraordinary form, the celebration may never be the exclusive way in which the Mass is celebrated on Sundays, feast days, or weekdays. No more than one Mass according to theh Missal of John XXIII may be celebrated on a Sunday or feast day. If only one Mass is celebrated in a parish or mission, it must be according to the ordinary form.

6. In cases where the pastor is unable to accede to the request of the faithful (see no. 4 above) for Mass according to the extraordinary form, the pastor is to contact the Bishop's Office for assistance.

7. The use of the extraordinary form requeres the presence of a properly trained male altar server. In the Tridentine Rite, the role of this person is much more significant.

8. The Apostolic Letter abrogates all post-conciliar legislation concerning the celebration of the tridentine Mass, including the indult permitting ordinaries to authorize the celebration of the Tridentine Mass. Therefore, the current celebration of the Tridentine Mass at Immaculate Conception Parish may continue at the discretion of the pastor.

9. The Apostolic Letter is clear that the extraordinary form is NOT to be celebrated in any way during the Easter Triduum- from the Evening Mass of the Lord's Supper on Holy Thursday through Evening Prayer on Easter Sunday.

10. Deacons who are asked to participate in a Mass or sacred liturgy according to the extraordinary form must meet the same requirements as priests as outlined in no. 2 above.

All laws governing the celebration of the extraordinary form must be followed.

Further information can be obtained through the following website- www.usccb.org/liturgy and clicking on the link marked "BCL NEWSLETTER ON SUMMORUM PONTIFICUM". Along with the Holy Father's Apostolic Letter, these norms are effective on September 14, 2007

Finally, Bishop Galeone has asked me to reiterate that priests and deacons are to follow the norms and liturgical books approved by the Church. There are many instances where our people are confused because clergy take it upon themselves to make changes in the celebration of the sacred liturgy. The more we remain faithful to these norms, the more this fosters the worship and devotion of the people of God.

Please contact me should you have any questions.

Bp. Galeone Speaks on Implementation of SP on Live Radio.

2007-09-01T10:51:00.000-07:00

The following conversation is from the WQOP Live Show (08/31/2007) of the local EWTN radio station in the Diocese of St. Augustine. The guest speaker was the Most Reverened Victor Galeone, Bishop of the Diocese of St. Augustine During this show the bishop was answering questions from callers throughout the broadcasting area. The listening area is all throughout the Diocese. I have taken the liberty to transcribe the entire conversation for those of you who either missed the broadcast or who are not in the listening area but are none the less interested. I also have it recorded to audio tape (just in case).

A caller asked the bishop during the live show about the way motu proprio Summorum Pontificum will be implemented in the Diocese of St. Augustine. Please keep in mind that this is transcribed from the radio recording so it is not intended to exhibit proper literary ettiquette.

Announcer: You are listening to WQOP AM1600 in Atlantic Beach Queen of Peace Radio and this is Chris Williams, President of the Board of Queen of Peace Radio and we have
Bishop Victor Galeone from the Diocese of St. Augustine our very beloved bishop here in the studio with us...

And on the phone now we have Jay. Jay can you hear us?

Caller: Yes, I can hear you.

Announcer: Jay, go ahead. You're with Bishop Galeone.

Caller: Your Excellency, thank you so much for taking my call.

Bishop Galeone: Hey, you're more than welcome Jay. What's your question please?

Caller: My question is about the implementation of the pope's motu proprio Summorum Pontificum allowing for the use, the wider use of the extraordinary form of the Roman Rite. I wanted to ask you what sort of requirements you would expect the clergy to demonstrate before they can offer the rites according to the extraordinary form. And would you, yourself be willing or available to offer the traditional rites yourself?

Bishop Galeone: OK, very good question Jay. Jay, first I would like to say that I am very loyal and obedient to whatever directives come from Rome. So, we're going to implement this just as our Holy Father intended. So, so far as the norms, or guidelines that we'll establish- they'll be the guides, the norms of the motu proprio itself. Interesting, we're going to discuss this at our Priest's Council meeting this coming Wednesday. This is one of the agenda items. We sent confidential notice to the priests in advance letting them know that this does not become effective until actually September 14. It's not in effect yet, but we would be implementing it here. [Here is a link to a scanned copy of that "confidential" document. http://closedcafeteria.blogspot.com/2007/08/diocese-of-st-augustine-motu-proprio.html ]

The Holy Father mentioned, for example there, that the priest would have to have sufficient command of Latin to more or less realize what they would be praying. They cannot just be mouthing syllables or words that they don't have any understanding of that. And there's another document that the Church has given that when priests are concelebrating the Church says it's... This comes from Redemptionis Sacramentum, No. 113. It says that, "If a priest is concelebrating at an altar where the language being used for the celebration of the Mass is not only not his native language but he knows nothing at all about it he is not to concelebrate that Mass. He is to excuse himself and celebrate Mass with someone or by himself elsewhere."
[ With all due respect to His Excellency this is a misquote. The actual paragraph in this document says NOTHING about the priest excusing himself. Rather he is to take part in the liturgy in choral garb. See for yourself:
http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html#_ftn201].

So that's taken a given that the priest must more or less understand in general. Now, I'm not saying every single word or syllable of what he is saying. Also he must know the rubrics, as we call them to celebrate that Mass properly and whatever else. The private Masses, all of that will be granted here. I'm not going to stand in anyone's way that wants to do that.

Now, the second part of your question. Would I be willing to celebrate the Mass? Jay, I love Latin. Before I answer your question I want to preface it with this; I love Latin. I studied six years of Latin in the seminary. I did all my philosophy, theology, all the classes were in Latin. All the exams, oral and written were in Latin. To this very day I read an article (to...) St. Thomas Aquinas in the original Latin before I turn the light out any night. On the third part of the Summa. I go through it just regularly. I sing the antiphons at the end of Mass in my bishop's chapel there at the residence concluding Night Prayers. I pray it in Spanish normally but the antiphons to Our Lady I sing the old ones at the season in Latin. [In the extraordinary form?]

My first ten years were celebrating the Rite of... Well first, before 1962 the Missal of basically John XXIII, which Benedict says is going to be the Missal followed by the Tridentine Rite, until 1970. To this day I still say the prayers to myself as I am vesting in Latin. So I have nothing against Latin.

However, Jay, and please do not misunderstand me, in my opinion it's been a blessing to have the liturgy in the vernacular for our people. I'd like to quote, if I may an article I wrote in our St. Augustine Catholic Magazine of the June 2006 issue. I'm going to quote just a few sentences here [http://www.staugcatholic.org/archives/html/2006/june/]:

"Periodically parishioners write to me requesting a Latin Mass in their parish. They're well aware that a Latin Mass is celebrated at Immaculate Conception every Sunday but they would like one closer to home. I am convinced that what these parishioners truly desire is not so much Latin in the Mass ,as a spirit of reverence. A sense that they have been in contact with the sacred while worshiping with their fellow parishioners." And then I went on to quote in that same article an excerpt from a columnist back in the 1970's. Actually it's from Progressive Catholic Monthly. A critic it was called. And Dan Herr was rather forward-thinking. I used to... I had to get a subscription to that. I didn't subscribe to that on my own but I did read it and... But anyway, Dan in this column says, "How wonderful it is supposed to be once Latin is gone, the celebrant about-face, laymen permitted to make themselves hear from the sanctuary, choirs disband in favor of community singing. My God it was beautiful! Or at least it would be as soon as a few problems were worked out." [My comment is that this needs no comment! >:X]Then it goes on to say, "Someone may ask what can be done about the lack-luster liturgies that we have." I'm quoting now, "Bring back the Latin Mass!" he says. "However I realize that we can never go back. But truly something can be done to recover some small part of the enchantment that is so patently missing from the Mass today." End of quote.

As early as 1974, that was when that article appeared, four years after the new rite went, in the progressives, this is a progressive journal I'm quoting from said something is missing in the new liturgy. Well, unfortunately Jay it's still missing in the way many priests celebrate the Mass. So would I celebrate the Mass? I could do it, yes but I would rather not. [While listening to EWTN Radio yesterday I heard a caller from Jacksonville mention that at the Teen Mass at one of the parishes in the city, some of the children were barefoot standing around the altar. The concerned mother asked Dr. Colleen Kelly-Mast what her suggestion was to address the problem. Too bad this concerned mother wasn't listening in to this answer from the bishop. I wonder what's being done to stamp out such abuses in the liturgy.]I have nothing against Latin, it's just that I can pray so much better at a public Mass now, praying in my native tongue or in Spanish, which I understand perfectly. I could do it in Latin but I'd rather not because the people don't understand Latin. [My favorite statement in all of Vatican II's Sacrosanctum Concilium (Chapter 2 Section 54) is where pastors are encouraged to ensure that their parishioners know how to recite the parts pertaining to them in Latin. What is being done in this diocese to ensure that pastors are properly implementing Vatican II?]

I don't know if that answered your question or not but I hope that I made my.... I explained myself properly.

Announcer: Thank you Jay. Does that... Does that answer your question for you?

Caller: Thank you very much. Yes. [From the horse's mouth. Whether you like it or not the bishop's answer made perfectly clear his position on the matter.]

Announcer: You're welcome Jay.

____________

Please pray that in this diocese and throughout the world the Holy Father's motu proprio will encourage a wide and generous use of the extraordinary form of the Roman Rite.

Flashback: The SSPX Offers Mass at Site of First Mass (on Diocesan Property)

2007-08-31T18:48:00.000-07:00

http://www.sspx.org/RCRpdfs/2003_rcrs/february_2003_rcr.pdf

I also want to draw your attention to a little-publicized event that took place in 2003 (coincidentally under the episcopacy of Bishop Galeone). The SSPX offered Mass and a Rosary procession on the grounds of Mission Nombre de Dios which is owned by the Diocese of St. Augustine! I knew about this from one of the clerks at the Shrine of Nuestra Senora de la Leche Gift Shop which is on the other side of the old mission grounds. I was surprised that this was going to take place when I heard about it, and at the time (being new to tradition via the indult) considered writing the diocese in protest. However, for some reason I refrained.

The "Shrine Shop", cemetery, mission grounds, Prince of Peace Votive Church and chapel shrine of Our Lady de le Leche are all just blocks away from the Cathedral-Basilica of St. Augustine. As it is, the clerks in the Shrine Shop have to periodically drive out non-Catholics who have attempted to peform weddings and baptisms in the chapel, but this was something that was planned out. One wonders how a bishop that would permit the SSPX have Mass on diocesan grounds, a stone's throw from the cathedral, would seem to have such a cold reception to the motu proprio.

An Introduction to the Concept of Continuity

2007-07-27T10:50:00.000-07:00

I think it is necessary in this blog to point out the history of what His Holiness Pope Benedict XVI has termed The Extraordinary Form of the Roman Rite (i.e. the liturgical rites in use up to the time of the Second Vatican Council). It would be inaccurate for me to say that these rites were the only rites used by the Western Catholic Church until the Second Vatican Council because there have always been a multiplicity of rites or uses or rites within the Western Rite of the Catholic Church. Of these in existence are:

The Mozaribic Rite
The Ambrosian Rite
The Bragan Rite
The Carmelite Rite
The Dominican Rite
The Carthusian Rite
The Roman Rite- The most identifiable of all the Western Rites of the Catholic Church

I would like to point out that since the Second Vatican Ecumenical Council the Roman Rite has been continuously practiced by using liturgical books that were in use up to the time of Vatican II, during the Council, and there have been new liturgical books published after the Second Vatican Council. These may be found in:

The Ordinary Form of the Roman Rite- The usage of the liturgical books that were promulgated after and in response to the Second Vatican Ecumenical Council.

The Extraordinary Form of the Roman Rite- The liturgical books in use up to the time of the Second Vatican Ecumenical Council before the new books were issued and as I hope to show with this blog that even though its use was limited, it was never completely replaced by the "Ordinary Form". Among these liturgical books the 1962 edition of the Missale Romanum. Is the most identifiable

The Anglican Use- The Holy See approved these rites in the 1980's (found in the Book of Divine Worship) for Anglican and Episcopalian ministers who wished to come into full communion with the Catholic Church and become ordained as Catholic priests.

The purpose of this brief introduction to the Roman Rite is the goal of focusing on the history of the liturgical books from the times of the Council of Trent up to the current day. With this I hope to show how the Roman Rite has organically evolved and particularly to show how the Extraordinary Form of the Roman Rite as it is now termed has existed from the time of Vatican II until now. I hope that this will help those who do not understand the need for documents such as the motu proprio Summorum Pontificum is necessary, and why the Extraordinary Form is now being focused upon by our current Holy Father. Hopefully the viewers of this blog will find that liturgical continuity is such an important feature of the Catholic Church and how to express this continuity in our current day.

There are many blogs on the web these days that seem to focus upon the disaster that awaits those who express their faith through the Extraordinary Form. They put bishops under a microscope and theorize what the hierarchy of the church is thinking and what they will do to attempt to snuff out this form of Catholic worship. I say that once we know where we have been and what we as Catholics have been through. We Catholics have faith that Jesus Christ "is the same; yesterday, today, and forever" Heb. 13:8 and that the worship of Our Lord and God is the most important thing we can do in life. This is the basis of the Hermeneutics of Continuity.