Raymond Arroyo in the Wall Street Journal

The Language of Tradition
The pope brings back the Latin Mass.
BY RAYMOND ARROYO
Friday, July 13, 2007 12:01 a.m. EDT

While drafting the decree that would return the old Latin mass to Catholic altars around the world, Pope Benedict XVI rightly predicted that reaction to his directive would range from "joyful acceptance to harsh opposition." But what he did not anticipate was the reaction of pundits and not a few clerics who have tried to dismiss the decree as a curiosity--a nonevent that is likely to have little effect beyond a few "ultraconservative" throwbacks. David Gibson, the author of "The Coming Catholic Church," says that the announcement is "much ado about nothing," and French Cardinal Jean-Pierre Ricard says that he doesn't "see a tsunami coming." But there is much more at play here than satiating the liturgical appetites of a few traditionalists.

The legislation (made public on Saturday) allows a pastor, on his own authority, to celebrate the Tridentine Mass, codified in the 16th century. Following the Second Vatican Council (1962-65), the venerable Mass--in which cries of "sanctus, sanctus" rose like incense around the altar--fell out of practice. It was actively suppressed in some quarters--though never outlawed by the church. Pope John Paul II encouraged celebrations of the old rite in a declaration he issued in 1988, although the permission of the local bishop was required for a priest to offer it. This new legislation removes the middleman and puts the Latin Mass on a par with the widely celebrated vernacular Mass. In the words of the pope, these Masses constitute "two usages of the one Roman rite."

It is an open secret that many in the Roman Curia (including top Vatican officials) were opposed to the decree. Bishops in Germany, France and England grew angry over the prospect of reviving the old Mass. British Bishop Kieran Conry said that "any liberalization of the use of the [Latin] rite may prove seriously divisive. It could encourage those who want to turn back the clock throughout the church." According to several prelates I have spoken to, Bishop William Skylstad, the president of the American Bishops Conference, flatly told the pope that the U.S. bishops opposed any revival of the old rite. Why would the pope risk alienating so many of his own churchmen to appeal to a relatively small group of "disaffected" Catholics?

Reform of the liturgy has been a central concern for Pope Benedict for decades. Disgusted by some of the liturgical experimentation he witnessed in the past few decades, the pope suggested in a letter to the bishops (issued along with the decree) that these "arbitrary deformations of the liturgy" provoked his actions. There is little room for such tomfoolery in the old Mass, whose focus is on the Eucharist and not on the assembled or the celebrant.

During an interview I conducted with the pope in 2003, before his election, he said of the Latin Mass: "[What] was at one time holy for the church is always holy." He also spoke of the need to revive the "elements of Latin" to underscore the "universal dimension" of the Mass. Before Vatican II, a Mass celebrated in New York was identical to the Mass celebrated in Israel. That is not true today. For a faith that crosses borders and cultures, common language and practice in worship are essential signs of unity.

The pope's decree also underscores for Catholics the origins of the new Mass and the continuity of the two rites. Pope Benedict tells his bishops that as a result of his decree, "the celebration of [the vernacular Mass] will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage." By placing the two Masses in close proximity, the pope is hoping that the new Mass will take on the sensibilities of the old. The pope is betting that sacrality and reverence will win out over innovation and novelty, no matter which rite people choose.

There are inevitable problems: Many priests today simply don't know Latin. But they can learn it, or at least enough of it to get through the Mass. The movements of the traditional rite can also be gleaned from older clergy and from groups like the Fraternity of St. Peter that offer intensive instruction in the ritual. Just as the laity have grown accustomed to the incessant hand-holding and hand-shaking that make the Mass look like a hoe-down, they will learn to embrace the gestures of the old liturgy. Parishioners can actively follow the Mass using a Missal, which usually provides side-by-side translations. Listening with attention will be required. But who said worshiping God should be effortless?

Since Vatican II, generations of Catholics have participated in Masses and repeated actions that they have no historical appreciation or understanding of. This move by the pope will not only provoke a healthy conversation about why Catholics do what they do but ground them in the beauty and meaning of the liturgy, both new and old.

Mr. Arroyo is the author of "Mother Angelica" and news director of EWTN, a Catholic broadcasting network.

The Truth of Catholic Ecclesiology Answered!

CONGREGATION FOR THE DOCTRINE OF THE FAITH
RESPONSES TO SOME QUESTIONS REGARDING CERTAIN ASPECTSOF THE DOCTRINE ON THE CHURCH

Introduction
The Second Vatican Council, with its Dogmatic Constitution Lumen gentium, and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiolgy. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter Ecclesiam suam (1964) and John Paul II in his Encyclical Letter Ut unum sint (1995).

The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration Mysterium Ecclesiae (1973), the Letter addressed to the Bishops of the Catholic Church Communionis notio (1992), and the declaration Dominus Iesus (2000), all published by the Congregation for the Doctrine of the Faith.

The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.

RESPONSES TO THE QUESTIONS

First Question: Did the Second Vatican Council change the Catholic doctrine on the Church?

Response: The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it.

This was exactly what John XXIII said at the beginning of the Council[1]. Paul VI affirmed it[2] and commented in the act of promulgating the Constitution Lumen gentium: "There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation"[3]. The Bishops repeatedly expressed and fulfilled this intention[4].

Second Question: What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?

Response: Christ "established here on earth" only one Church and instituted it as a "visible and spiritual community"[5], that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted.[6] "This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him"[7].

In number 8 of the Dogmatic Constitution Lumen gentium ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church[8], in which the Church of Christ is concretely found on this earth.

It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them.[9] Nevertheless, the word "subsists" can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the "one" Church); and this "one" Church subsists in the Catholic Church.[10]

Third Question: Why was the expression "subsists in" adopted instead of the simple word "is"?
Response: The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are "numerous elements of sanctification and of truth" which are found outside her structure, but which "as gifts properly belonging to the Church of Christ, impel towards Catholic Unity"[11].

"It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church"[12].

Fourth Question: Why does the Second Vatican Council use the term "Church" in reference to the oriental Churches separated from full communion with the Catholic Church?

Response: The Council wanted to adopt the traditional use of the term. "Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds"[13], they merit the title of "particular or local Churches"[14], and are called sister Churches of the particular Catholic Churches[15].

"It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature"[16]. However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches[17].

On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history[18].

Fifth Question: Why do the texts of the Council and those of the Magisterium since the Council not use the title of "Church" with regard to those Christian Communities born out of the Reformation of the sixteenth century?

Response: According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery[19] cannot, according to Catholic doctrine, be called "Churches" in the proper sense[20].
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul.

William Cardinal Levada

Prefect

Angelo Amato, S.D.B.

Titular Archbishop of Sila

Secretary

[1] JOHN XXIII, Address of 11 October 1962: "…The Council…wishes to transmit Catholic doctrine, whole and entire, without alteration or deviation…But in the circumstances of our times it is necessary that Christian doctrine in its entirety, and with nothing taken away from it, is accepted with renewed enthusiasm, and serene and tranquil adherence… it is necessary that the very same doctrine be understood more widely and more profoundly as all those who sincerely adhere to the Christian, Catholic and Apostolic faith strongly desire …it is necessary that this certain and immutable doctrine, to which is owed the obedience of faith, be explored and expounded in the manner required by our times. The deposit of faith itself and the truths contained in our venerable doctrine are one thing, but the manner in which they are annunciated is another, provided that the same fundamental sense and meaning is maintained" : AAS 54 [1962] 791-792.
[2] Cf. PAUL VI, Address of 29 September 1963: AAS 55 [1963] 847-852.
[3] PAUL VI, Address of 21 November 1964: AAS 56 [1964] 1009-1010.
[4] The Council wished to express the identity of the Church of Christ with the Catholic Church. This is clear from the discussions on the decree Unitatis redintegratio. The Schema of the Decree was proposed on the floor of the Council on 23.9.1964 with a Relatio (Act Syn III/II 296-344). The Secretariat for the Unity of Christians responded on 10.11.1964 to the suggestions sent by Bishops in the months that followed (Act Syn III/VII 11-49). Herewith are quoted four texts from this Expensio modorum concerning this first response.
A) [In Nr. 1 (Prooemium) Schema Decreti: Act Syn III/II 296, 3-6]
"Pag. 5, lin. 3-6: Videtur etiam Ecclesiam catholicam inter illas Communiones comprehendi, quod falsum esset.
R(espondetur): Hic tantum factum, prout ab omnibus conspicitur, describendum est. Postea clare affirmatur solam Ecclesiam catholicam esse veram Ecclesiam Christi" (Act Syn III/VII 12).
B) [In Caput I in genere: Act Syn III/II 297-301]
"4 - Expressius dicatur unam solam esse veram Ecclesiam Christi; hanc esse Catholicam Apostolicam Romanam; omnes debere inquirere, ut eam cognoscant et ingrediantur ad salutem obtinendam...
R(espondetur): In toto textu sufficienter effertur, quod postulatur. Ex altera parte non est tacendum etiam in aliis communitatibus christianis inveniri veritates revelatas et elementa ecclesialia"(Act Syn III/VII 15). Cf. also ibid pt. 5.
C) [In Caput I in genere: Act Syn III/II 296s]
"5 - Clarius dicendum esset veram Ecclesiam esse solam Ecclesiam catholicam romanam...
R(espondetur): Textus supponit doctrinam in constitutione ‘De Ecclesia’ expositam, ut pag. 5, lin. 24-25 affirmatur" (Act Syn III/VII 15). Thus the commission whose task it was to evaluate the responses to the Decree Unitatis redintegratio clearly expressed the identity of the Church of Christ with the Catholic Church and its unicity, and understood this doctrine to be founded in the Dogmatic Constitution Lumen gentium.
D) [In Nr. 2 Schema Decreti: Act Syn III/II 297s]
"Pag. 6, lin. 1- 24: Clarius exprimatur unicitas Ecclesiae. Non sufficit inculcare, ut in textu fit, unitatem Ecclesiae.
R(espondetur): a) Ex toto textu clare apparet identificatio Ecclesiae Christi cum Ecclesia catholica, quamvis, ut oportet, efferantur elementa ecclesialia aliarum communitatum".
"Pag. 7, lin. 5: Ecclesia a successoribus Apostolorum cum Petri successore capite gubernata (cf. novum textum ad pag. 6, lin.33-34) explicite dicitur ‘unicus Dei grex’ et lin. 13 ‘una et unica Dei Ecclesia’ " (Act Syn III/VII).
The two expressions quoted are those of Unitatis redintegratio 2.5 e 3.1.
[5] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, 8.1.
[6] Cf. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 3.2; 3.4; 3.5; 4.6.
[7] SECOND VATICAN COUNCIL, Dogmatic Constitution, Lumen gentium, 8.2.
[8] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration Mysterium Ecclesiae, 1.1: AAS 65 [1973] 397; Declaration Dominus Iesus, 16.3: AAS 92 [2000-II] 757-758; Notification on the Book of Leonardo Boff, OFM, "Church: Charism and Power": AAS 77 [1985] 758-759.
[9] Cf. JOHN PAUL II, Encyclical Letter Ut unum sint, 11.3: AAS 87 [1995-II] 928.
[10] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, 8.2.
[11] SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, 8.2.
[12] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 3.4.
[13] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 15.3; cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter Communionis notio, 17.2: AAS, 85 [1993-II] 848.
[14] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 14.1.
[15] Cf. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 14.1; JOHN PAUL II, Encyclical Letter Ut unum sint, 56 f: AAS 87 [1995-II] 954 ff.
[16] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 15.1.
[17] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter Communionis notio, 17.3: AAS 85 [1993-II] 849.
[18] Ibid.
[19] Cf. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 22.3.
[20] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration Dominus Iesus, 17.2: AAS 92 [2000-II] 758.

Letter of the Holy Father to the Bishops of the world

Note: At this time, 6:06AM EDT the Motu Proprio is still not posted in English, only the letter. An "unofficial" translation of the Motu Proprio follows but all questions are addressed in the letter. Below is the Apostolic Letter to the Bishops from the Holy Father. After twice reading, I can only say that the Holy Father has profound judgement and wisdom. He is surely filled with the Grace of the Holy Spirit. Any emphasis in his letter is my own.

My dear Brother Bishops,

With great trust and hope, I am consigning to you as Pastors the text of a new Apostolic Letter "Motu Proprio data" on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.

News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.

This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.

In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question. This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were "two Rites". Rather, it is a matter of a twofold use of one and the same rite.

As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.

Pope John Paul II thus felt obliged to provide, in his Motu Proprio Ecclesia Dei (2 July 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of Bishops towards the "legitimate aspirations" of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because Bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present Norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.

In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.

It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The "Ecclesia Dei" Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.

I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return … widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.

There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.

In conclusion, dear Brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese (cf. Sacrosanctum Concilium, 22: "Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum").

Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.

Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.

Dear Brothers, with gratitude and trust, I entrust to your hearts as Pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: "Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son" (Acts 20:28).

I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my Apostolic Blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful.

Given at Saint Peter’s, 7 July 2007

Commentary

Father John Zuhlsdorf
The Hermeneutic of Continuity

APOSTOLIC LETTER
SUMMORUM PONTIFICUM
OF THE SUPREME PONTIFF
BENEDICT XVI
GIVEN MOTU PROPRIO

__________________


[ONLY LEGAL ARTICLES OFFICIALLY TRANSLATED]

Our predecessor John Paul II having already considered the insistent petitions of these faithful, having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters We establish the following:

Art. 1 The Roman Missal promulgated by Paul VI is the ordinary expression of the Lex orandi (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same Lex orandi, and must be given due honour for its venerable and ancient usage. These two expressions of the Church’s Lex orandi will in no any way lead to a division in the Church’s Lex credendi (Law of belief). They are, in fact two usages of the one Roman rite.

It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents Quattuor abhinc annis and Ecclesia Dei, are substituted as follows:

Art. 2 In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

Art. 3 Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or “community” celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statutes.

Art. 4 Celebrations of Mass as mentioned above in art. 2 may – observing all the norms of law – also be attended by faithful who, of their own free will, ask to be admitted.

Art. 5 § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.

§ 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.

§ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.

§ 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so [in good standing] and not juridically impeded.

§ 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.

Art. 6 In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.

Art. 7 If a group of lay faithful, as mentioned in art. 5 § 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission “Ecclesia Dei”.

Art. 8 A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission “Ecclesia Dei” to obtain counsel and assistance.

Art. 9 § 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it.

§ 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it.

§ 2 Clerics ordained “in sacris constitutis” may use the Roman Breviary promulgated by Bl. John XXIII in 1962.

Art. 10 The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

Art. 11 The Pontifical Commission “Ecclesia Dei”, erected by John Paul II in 1988, continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

Art. 12 This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

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.

From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate.

A Bishop Speaks...

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The Most Reverend Arthur Joseph Serratelli, S.T.D., S.S.L., D.D, is Bishop of the Diocese of Patterson, at New Jersey.

Methinks a Metropolitan See is not too distant in the future!

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In the 17th century, Descartes, the father of modern philosophy, rejected the philosophical traditions of Aristotle and the Scholastics. For Descartes, the very fact that we think is the proof that we exist. Cogito, ergo sum. I think, therefore I am. He rejected the use of his senses as the basis for knowledge. In so doing, he wounded the unity between mind and body found in classical philosophy. Over the course of time, the wound has widened. The spiritual and the material have drifted apart. The sacred and the secular clearly divided.

Besides modern philosophy, other factors have contributed to the separation of the sacred from the secular. The scientific manipulation of human life in test tubes has lessened the respect for life itself. Life is no longer, for some, a sacred gift from God. Likewise, the divorce of human sexuality from procreation, coupled with the continual campaign to redefine marriage has helped to push God out of the intimacies of human life. Marriage is no longer recognized as a sacred institution given by God for a man and woman to join with Him in bringing new life into the world. The sacredness of even the natural order as coming from the hands of an all-wise God is thus lost.

The anti-authoritarian prejudice that we have inherited from the social revolution of the '60’s imprinted on many a deep mistrust not only of government but of Church. Some even reject the very idea of hierarchy (literally, “a sacred origin”) as a spiritual authority established by God. As a result, Church means, for some, simply the assembly of like-minded believers who organize themselves and make their own rules and dogmas. Thus, the Church’s role in the spiritual realm is greatly eclipsed.
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On the first day of the new millennium, Prince Charles of England said, "In an age of secularism, I hope, with all my heart, in a new millennium we will rediscover a sense of the sacred in all that surrounds us." He said he hoped this would hold true whether in growing crops, raising livestock, building homes in the countryside, treating disease or educating the young. He recognized by his statement that we have lost a sense of the sacred.
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Living in our world, we breathe the toxic air that surrounds us. Even within the most sacred precincts of the Church, we witness a loss of the sense of the sacred. With the enthusiasm that followed the Second Vatican Council, there was a well-intentioned effort to make the liturgy modern. It became commonplace to say that the liturgy had to be relevant to the worshipper. Old songs were jettisoned. The guitar replaced the organ. Some priests even began to walk down the road of liturgical innovation, only to discover it was a dead end. And all the while, the awareness of entering into something sacred that has been given to us from above and draws us out of ourselves and into the mystery of God was gone.

Teaching about the Mass began to emphasize the community. The Mass was seen as a community meal. It was something everyone did together. Lost was the notion of sacrifice. Lost the awesome mystery of the Eucharist as Christ’s sacrifice on the cross. The priest was no longer seen as specially consecrated. He was no different than the laity. With all of this, a profound loss of the sacred.

Not one factor can account for the decline in Mass attendance, Church marriages, baptisms and funerals in the last years. But most certainly, the loss of the sense of the sacred has had a major impact.

Walk into any church today before Mass and you will notice that the silence that should embrace those who stand in God’s House is gone. Even the Church is no longer a sacred place. Gathering for Mass sometimes becomes as noisy as gathering for any other social event. We may not have the ability to do much about the loss of the sacredness of life in the songs, videos and movies of our day. But, most assuredly, we can do much about helping one another recover the sacredness of God’s Presence in His Church.

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On the first day of this millennium, the Prince of Wales struck a strong note of optimism for the recovery of the sacred. Paraphrasing Dante, he remarked: "The strongest desire of everything, and the one first implanted by nature, is to return to its source. And since God is the source of our souls and has made it alike unto Himself, therefore this soul desires above all things to return to Him." There is one place where we can begin to rediscover the sacred.

This is the first of a series of four articles that will explore the loss and the recovery of the sense of the sacred in Catholic life.

Mary and the Moslems by Bishop Fulton Sheen

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The absolutely prophetic nature of this essay by the great communicator and servant in the Lord's vineyard, Bishop Fulton Sheen is profound and begs to be repeated again and again.

Remember when you are reading that Sheen wrote these words in 1950.

Emphasis throughout is mine: s

Mary and the Moslems

by Bishop Fulton J. Sheen

J.M.J.

Moslemism is the only great post-Christian religion of the world. Because it had its origin in the seventh century under Mohammed, it was possible to unite within it some elements of Christianity and of Judaism.

Moslemism takes the doctrine of the unity of God, His Majesty, and His Creative Power, and uses it as a basis for the repudiation of Christ, the Son of God.

Misunderstanding the notion of the Trinity, Mohammed made Christ a prophet only.

The Catholic Church throughout Northern Africa was virtually destroyed by Moslem power and at the present time, the Moslems are beginning to rise again.

If Moslemism is a heresy, as Hilaire Belloc believes it to be, it is the only heresy that has never declined, either in numbers, or in the devotion of its followers.

The missionary effort of the Church toward this group has been, at least on the surface, a failure, for the Moslems are so far almost unconvertible. The reason is that for a follower of Mohammed to become a Christian is much like a Christian becoming a Jew. The Moslems believe that they have the final and definitive revelation of God to the world and that Christ was only a prophet announcing Mohammed, the last of God's real prophets.

Today, the hatred of the Moslem countries against the West is becoming hatred against Christianity itself. Although the statesmen have not yet taken it into account, there is still grave danger that the temporal power of Islam may return and, with it, the menace that it may shake off a West which has ceased to be Christian, and affirm itself as a great anti-Christian world power.

It is our firm belief that the fears some entertain concerning the Moslems are not to be realized, but that Moslemism, instead, will eventually be converted to Christianity — and in a way that even some of our missionaries never suspect.

It is our belief that this will happen not through the direct teaching of Christianity, but through a summoning of the Moslems to a veneration of the Mother of God.

This is the line of argument:

The Koran, which is the bible of the Moslems, has many passages concerning the Blessed Virgin. First, the Koran believes in her Immaculate Conception and in her Virgin Birth. The third chapter of the Koran places the history of Mary's family in a genealogy that goes back through Abraham, Noah, and Adam. When one compares the Koran's description of the birth of Mary with the apocryphal Gospel of the birth of Mary, one is tempted to believe that Mohammed very much depended upon the latter.

Both books describe the old age and the definite sterility of Anne, the mother of Mary. When, however, Anne conceives, the mother of Mary is made to say in the Koran: "O Lord, I vow and I consecrate to you what is already within me. Accept it
from me."

When Mary is born, her mother, Anne, says: "And I consecrate her with all of her posterity under thy protection, O Lord against Satan!

"The Koran has also verses on the Annunciation, Visitation, and nativity.

Angels are pictured as accompanying the Blessed Mother and saying, "O Mary, God has chosen you and purified you, and elected you above all the women of the earth."

In the nineteenth chapter of the Koran, there are forty-one verses on Jesus and
Mary. There is such a strong defense of the virginity of Mary here that the Koran, in the fourth book, attributes the condemnation of the Jews to their monstrous calumny against the Virgin Mary.

Mary, then, is for the Moslems the true 'Sayyida, or Lady. The only possible serious rival to her in their creed would be Fatima, the daughter of Mohammed himself.

However, after the death of Fatima, Mohammed wrote: "Thou shalt be the most
blessed of all the women in Paradise, after Mary."

In a variant of the text, Fatima is made to say, "I surpass all the women, except Mary."

This brings us to our second point, namely, why the Blessed Mother, in this twentieth century, should have revealed herself in the insignificant little village of Fatima, so that to all future generations she would be known as "Our Lady of Fatima.

"Nothing ever happens out of heaven except with a finesse of all details. I believe that the Blessed Virgin chose to be known as "Our Lady of Fatima" as a pledge and a sign of hope to the Moslem people, and as an assurance that they, who show her so much respect, will one day accept her Divine Son, too.

Evidence to support these views is found in the historical fact that the Moslems occupied Portugal for centuries. At the time when they were finally driven out, the last Moslem chief had a beautiful daughter by the name of Fatima.

A catholic boy fell in love with her, and for him she not only stayed behind when the Moslems left, but even embraced the Catholic faith. The young husband was so much in love with her that he changed the name of the town where he lived to Fatima. Thus, the very place where Our Lady appeared in 1917 bears a historical connection to Fatima, the daughter of Mohammed.

The final evidence of the relationship of Fatima to the Moslems is the enthusiastic reception that the Moslems in Africa and India and elsewhere gave to the Pilgrim statue of Our Lady of Fatima. Moslems attended the Catholic services in honor of Our Lady; they allowed religious processions and even prayers before their mosques; and in Mozambique the Moslems, who were unconverted, began to be Christian as soon as the statue of Our Lady of Fatima was erected.

Missionaries in the future will increasingly see that their apostolate among the Moslems will be successful in the measure that they preach Our Lady of Fatima. Because the Moslems have a devotion to Mary, our missionaries should be satisfied merely to expand and to develop that devotion with the full realization that Our Blessed Lady will carry the Moslems the rest of the way to her Divine Son.

As those who lose devotion to her lose belief in the Divinity of Christ, so those who
intensify devotion to her gradually acquire that belief.

Interesting letters from Ecclesia Dei

This is a valuable link from TheNewLiturgicalMovement to the blog by the SaintBedeStudio .

Blogger, Michael Sternbeck has posted some j-peg's of letters from the Ecclesia Dei Commission pertaining to what is actually permissible within the Traditional Latin Mass according to the Missal of 1962.

It is fascinating reading, particularly as we in wait in hope for the Motu Proprio from His Holiness Benedict XVI freeing up the use of the Traditional Latin Mass.

I find if fascinating because as friends will attest, these are things which I have expressed my opinion on as to organic development of the "Mass."

Amongst these:

• At a Low Mass, the celebrant may read an approved translation into the vernacular of the Epistle and Gospel. (my emphasis throughout)


• At a Solemn Mass, the celebrant and ministers may join with the schola in singing a plainchant Gloria and Credo, without the requirement of reading them together beforehand.


• At any sung Mass, the entire congregation may join with the Celebrant in singing the Pater noster.


• The additional prefaces which were included in an appendix of the 1965 Missale Romanum may be used at any celebration of Mass according to the 1962 Missal. Furthermore, prefaces from the 1970 Missale Romanum may also be included.

According to Mr. Sternbeck, "In addition to these Decisions, the Commission attached to the letter its permissions regarding the form of the Conventual Mass which may be celebrated by the Traditionalist Benedictines of France. By this was intended that the form of celebration described may be celebrated elsewhere."
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• If the celebration of the Divine Office precedes Mass, the Prayers at the Foot of the altar may be omitted.


• The rites accompanying the readings from scripture may be celebrated at the sedilia.


• The readings may be proclaimed facing the people, whether in Latin or the vernacular and the celebrant is not required to read them or the Gradual chants separately.


• Bidding Prayers may be offered after the Oremus, immediately preceding the Offertory.


• The "Secret" prayer may be sung aloud.


• The celebrant may sing the entire doxology Per ipsum, whilst elevating the Host over the chalice.


• The Pater noster may be sung by all with the celebrant.


• The final Blessing may be sung, and afterwards the Last Gospel may be omitted.

I agree almost 100% with the above, though I doubt I would want the last Gospel omitted. I have long thought that the readings and additional chanting by the Priest of the Secret and particularly, the Doxology are some of the elements of the Novus Ordo that would enhance the Traditional Latin Mass.

What I find equally interesting is that there is also permission granted to insert new saints under some guidelines.

At the end of the day, the 1962 Missal after being "freed" will need to be updated. Perhaps we can look forward to a 2010 Missal incorporating officially, these various changes suggested by Ecclesia Dei and in keeping with the desires of the Fathers of the Second Vatican Council.

Well, there may be some rigid "traditionalists" that won't like this, but if we are serious about bringing forward the 1962 Missal to then we should also accept that it is not a "relic of history." It is a holy, living liturgy which has always gone through "organic growth." I would classify the above as being consistent with "organic growth."

Monsignor R. Michael Schmitz

"The Classical Roman Rite and the Renewal of the Liturgy"
Conference by Monsignor R. Michael Schmitz
February 19, 2007

Centrality of the Mass in the Life of the Church

My talk to you today is about the Classical Roman Rite and the renewal of the liturgy. First of all, I believe we are all convinced here that a renewal of the liturgy, in whatever way, is urgently needed for the good of Universal Church. And the good thing is that we are not the only ones who think this way, but there is a man on the Throne of Peter who is as convinced as we are that something has to be done, and something has to be done very soon. He has made that very clear in many books that he published as Prefect of the Congregation for the Faith, and he has repeated this publicly and privately many times.

In a preface to a book that Dom Alcuin Reid has published about the organic growth of the liturgy, the Holy Father compares the Church to a gardener and says that every change in the liturgy has to be organic growth. So you cannot cut away pieces, you cannot simply destroy a plant that you want to grow, but you must be very careful to find for this plant a good time in the year to plant it, the right nourishment, the best place for it to be and grow, and then you must take care of it with great prudence daily and without interruption. It is very important that our Holy Father has made this remark because this is implicitly a critique of so many things that have happened in the last forty years. People have believed that the wonderful plant of the liturgy that God has planted in the midst of the Church can be treated like a plastic plant, that you can expose it as you want to your whims, that this plant is more beautiful than a real rose.

The outcome of that is much too obvious to all of us, and I do not want to spend this evening by enumerating stories that you all know about the numerous abuses that the liturgy has undergone in these last years. The Holy See, in the famous document has far as I recall, enumerated at least sixty types of abuse that are prohibited and still continue, and with that has shown that there is a problem.

Well, the Institute of Christ the King is very clear about how to resolve the problem. The problem is, first of all, to recognize the place of the liturgy in the Church. This will be the first of my topics today. We have to understand that the liturgy is not a decoration on a cake, like a little bit of whipped cream that you place on a wonderful birthday cake to make it more beautiful. The Church, even today in the crisis that we are undergoing, is still a very impressive worldwide operation. If you only think that the Church most certainly has the greatest number of charitable organizations in the whole world, that the church has hundreds and thousands of hospitals, of kindergartens, of orphanages, of schools, of universities, of all kinds of operations that take care of the needs of people in our times. The Church is like -- and this is not a word coined by me but by a German scholar -- the Church seems to be like a frozen giant. It is sad that She is frozen, She seems paralyzed, but She is still a giant, and she is everywhere present, and under the rags and underneath the dust that seems to cover Her, She is still the powerful queen that She has always been.

But all that is not Her center. All this is only a consequence. The wonderful social doctrine of the Church -- everything we can do in this state and in politics to bring the realm of Christ to real brilliance and to power -- all this is a consequence. A consequence that is very important and cannot be belittled if we do not want to destroy society, but it is still a consequence because the call of the Church is not there. The call is a liturgy. The call is the foremost and grandest liturgical act ever. The call is the sacrifice of the cross that is perpetuated on our altars. If we belittle the fact that the drama of the redemption takes place on the most forlorn altar in Gabon in the middle of the jungle every day, if we belittle in our parish churches that what our parish priest does is the most important action that can ever happen in the world, if we do not understand that the great and magnificent apparatus of the Church is all about protecting and promulgating the flame of love that has been sacrificed for us in the Heart of Jesus on the Cross, we have totally misunderstood the Roman Catholic Church. And therefore, we have to go back to a deeper understanding of the Liturgy.

I do not want to hurt any feelings. I have studied with wonderful men in the past that had Catholic theology in their fingertips. The fathers of an order that I do not want to mention, have wonderfully preserved, even at that time, the orthodoxy. But as a young priest, as a young seminarian, I learned nearly nothing about the liturgy. The only thing that I really learned about the liturgy in depth, I may say a little jokingly, was in a half-course, how to purify the chalice in the quickest way. I am not an exception. There are many young priests or not so young, like me now, that have never been introduced to the mystery of the liturgy. And with the many priests, innumerous faithful have not been taught that the most important action of the Church is the liturgical action, is to honor God, is to put God in the middle of all what we do. God comes first. This reality has been totally forgotten. And we know that what has afterwards been called the anthropological change has dethroned God and has centered our attention on poor human nature. All of a sudden the Church, with Her majesty, cannot seem to turn any longer around the mystery of the altar but seems to incline Herself in front of this little slave of sin that is called Man.

It is the great grace that the Church has received in this Pontificate that we have a Pope who has always understood the centrality of the liturgical mystery. I have to say that I am deeply grateful to the founder of the Institute of Christ the King, Msgr. Gilles Wach, that he has always said that we have to go out and proclaim the Faith, but that before we do this, before we take any action, we have to concentrate on what the first task of the priest is -- the liturgy. There is no time, there is no amount of money, there is no energy too precious to foster a more solemn celebration of this first calling, which is the heart of the Church.

If the Church has been subjected to so many heresies in the last forty years, if ever the Church has been subjected to heretical thinking, it is because people have wrongly understood that God acts only on our brain. But God is a God incarnate, and He acts, therefore, as he has shown, in the heart, through the heart, and on our heart. And He does that also in the Church, and the Church has as Her heart the liturgical mystery from which all Her blood, all the pulsations of Her heart, all Her energy comes. If the Devil wanted to destroy the beauty of the handmaid of the Lord, the beauty of Holy Mother Church, he had to attack the liturgy. He had to weaken the heart. He had to undermine the understanding of Catholics that it is more important to be on your knees than to be activists alone. First, you have to be on your knees and then you can be active because God gives you grace for that. If you understand that, then, with our Holy Father, you put emphasis on the celebration of the liturgy.

Therefore, the liturgy is in the first place to be understood as the direction of our whole being toward God. In a few moments I will come back to this, but be assured that it is totally wrong to believe that the Mass is only for us. The consequences of the Mass are for us because we are poor beings and God knows it, and therefore sacrificed Himself on the cross knowing that the re-establishment of the glory of God would heal this sinful world. But the first step, the first sense of the sacrifice of the cross is to re-establish the glory of the Father. The Second Person of the Holy Trinity came into this world not only to heal a bunch of unrepentant sinners, but in the first place, to re-establish the glory of God and the possibility of Divine Love being poured on these creatures of God that are weak.

So the aim of the first liturgical act, the sacrifice of the cross, is much larger. It is, as a matter of fact, infinite, and it aims toward God and His eternal beauty and glory. And this is true for every Mass. If you assist at a Low Mass where the priest, silently perhaps, says and follows the rubrics, the glorification of God is always the goal and the aim of the celebration of this Mass. The glory of God is present at what the Chuch does because the good Lord asks her to do it because He has instituted it by His Sacrifice.

Can you imagine what it means if you destroy this universal outlook, this glorification of God, this invocation of His majesty that comes down on our altars, though human banality? Certainly, the call and the validity of the Mass, by the grace of God has not been touched, but if God, over 2,000 years, has taken time and effort and grace to really instruct us in every detail about how He wants to be glorified, how could I, because I have read a few books, believe I could do it better than the Holy Ghost. If I do it I will be rewarded with my own stupidity.

Therefore, the first step we must take, along with the Holy Father, within our own life and existence, is that we recognize this powerful reality of the centrality of the Mass in the life of the Church. And with the Mass, of the whole liturgy, the liturgy of the sacraments, the liturgy of the Divine Office, the liturgy that the whole Church lives from morning to evening, the liturgy that still today is celebrated without end, 24 hours a day throughout the entire globe for the glorification of God. This used to be a uniform liturgy with many beautiful expressions, but it would always incessantly say “holy, holy, holy,” with all of its details and expressions throughout the whole world. If you destroy that, if you diminish it, if you touch it, then, the heart of the Church perhaps does not stop beating, but the beats of this heart will be weakened and the energy of the Church, the energy of the proclamation of the truth, the energy to battle the enemy, will get weaker and weaker. And that is what we are witnessing.

So let us be grateful to the Holy Father that he insists that the clergy will rediscover the mystery of the liturgy. If my confrères will allow me to say a word about the clergy.
I do not want to offend the lay people present here. We know that the laity is very much, like us priests, called to holiness. And we know from our own mothers that we would not be here without the laity. And we know we would not have had a wonderful education without the efforts of our parents. We would not be the Church who has kept the Faith of our Fathers if not for the faithful lay people who have brought back the Latin Mass in so many locations, against the will of the clergy. And I thank you for that.

But still, St. Hildegard von Bingen, the great Benedictine, has said, omni malo ab clero, all evil comes from the clergy. That means if the clergy is forgetful about the mystery of the Mass, if the clergy does not grasp what the liturgy really means, then this disease will pass over to the lay people and weaken their own dedication and devotion.

Blessed Pope John XXIII, once said that “The devotion of the lay people, if it is authentic, has to be an objective liturgical devotion.” You can have many devotions, as I have, to many saints, but the core of your devotion has to be the Mass, has to be the liturgy. Whatever graces the Holy Ghost gives you to understand it [the liturgy] better, it is your attending daily Mass, Sunday Mass, your presence at the manifold liturgies of the Church that gives more meaning to your own private devotion and the strength you need in this world. And we the clergy have the task and the calling to help you gain an ever deeper devotion and understanding of the centrality of the liturgy.

Specificities of the Traditional Latin Liturgy

Let me therefore come to the second part of my talk. There are specificities of the traditional Latin liturgy that we have to rediscover if a renewal of the liturgy in the Church will be possible. Two so-called specificities of the old rite are also to be found in the so-called Novus Ordo if it is celebrated according to the rubrics. The first is Latin, and the second is the direction of the altar.

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Ad Orientem

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The Holy Father, as perhaps you know, has written a Preface to a book by a very learned member of the London Oratory, Father Michael Lang, who is a very holy priest, about the direction of the altar. And the Holy Father fosters the results of that book. Father Lang has discovered that never was there anything else in the history of the Church other than an eastward-bound altar. And everyone would look toward the same direction together with the priest, toward the east, toward the resurrecting Son—toward Christ—toward the center of the liturgy. Father Lang makes it very clear that any other direction of the altar is not traditional. It is simply a recent introduction. And even if you go through the Novus Ordo Missae you will find a few rubrics that indicate that this Mass was meant to be celebrated at an altar facing the tabernacle. So even the new liturgy was not meant to be celebrated exclusively facing the people.

Latin
Latin is still the language of the Church. Personally, I find it embarrassing when the members of the clergy do not understand Latin. It makes them victims of ignorance because if one cannot read and understand Latin, one cannot read and understand the original documents of the Second Vatican Council. One cannot read and understand even most of the Fathers of the Church that have been so widely propagated in the last forty years.
When the clergy would be made national, then all of a sudden, we would not have a Roman Catholic clergy anymore. We would have an American clergy. We would have a German clergy. We would have an Italian clergy. And when they come together, they have no language with which to communicate. This is not the intent of the Church. This has never been the intent of the Church.

The same Pope John XXIII, in the famous encyclical, Veterum Sapientiae, during the Council, asked that all clergy be instructed in the Latin language. Just recently, Benedict XVI has again underscored the importance of the Latin language for the Church and for the liturgy.
So if we are for the orientation of the altar toward the tabernacle, and if we want Latin as the language of the Church, we are just doing what the Second Vatican Council wanted, even though the Second Vatican Council is often misrepresented as being against these.

I will give you an important argument to make for the Traditional Latin Mass. The Traditional Latin Mass, from the beginning to the end, was the liturgy of the Second Vatican Council. Not one of the Fathers celebrated any other Mass privately or publicly [during the Council]. And the great liturgies during the Council were the Solemn Papal Masses according to the traditional ritual, every time the Pope was involved.

The liturgy was changed slowly, and with pressure by others, long after the Council was finished. No Father during the Council ever had to see, nor endure what many of us have to endure sometimes today.

With these two points, we are simply going with the direction of the Church of all time. And for the next points, which are much more clearly anchored in the Traditional liturgy, you will see that they also are most important if we want a real and lasting renewal of the liturgy.

The Mass – A Sacrifice

First of all, we have to understand that the Mass is in the first place a sacrifice. I will not linger on that because you all know it. In primi sacrificium est. In his famous letter, Dominicae Cenae, John Paul II said that the Church teaches, as always, that the Eucharist is in the first place a sacrifice. We cannot emphasize this too much. Even the part of the Mass that has the form of a meal -- and I speak of communion (and you know that communion of the people is not necessary for the validity of the Mass) -- even this part of the Mass is clearly a sacrificial banquet. It is not an ordinary meal. Everyone has known, right from the beginning, that this meal is the consequence of the sacrifice that God gives to him in order to strengthen him with the sacrificial fruit of the sacrifice of Christ. The Traditional Latin Mass makes that very clear.

If you have some time, and we don’t have that time this evening, go through the prayers of the Offertory and you will see that it is full of allusions and very clear statements about the Mass as a sacrifice: the oblatio munda, the pure sacrifice, the immolatio, the offering, the sacrifice even of the host that the priest offers to the good Lord, is already called an oblatio. It is all about bringing to God a gift to be sacrificed, and the priest at the very end of the Mass says again that he has sacrificed the host for the people. He says ”Placeat tibi, Sancta Trinitas, obsequium servitutis meae, et praesta, ut sacrificium quod oculis tuae Majestatis indignus obtuli, tibi sit acceptabile.” “Be pleased, Holy Trinity, with the observance of the rite that I have just offered, and grant that this sacrifice that I have offered to Your Majesty unworthily may be acceptable to you.”

The fact that the Mass is a sacrifice brings about the glorification of God and the honor of God that is objectively given to God in every valid Mass will be enhanced greatly if the priest knows that he is the priest of the sacrifice; that, accordingly, his life should be a life of sacrifice, and that sacrifice in our own lives is something extraordinarily positive.

The faith that is proclaimed today is a faith of comfort. We have comfort food; we have comfort houses; we have comfort faith. This is a lie. It is a lie because we know that our lives are not comfortable. We know that there is a cross in every life. You can be so successful: you can have a thousand acres in La Jola, California, you can have a big bank account and a Bentley, you can even be the President of the United States, but you know that somewhere there is the cross that God has prepared for you for your holiness. But if you do not hear about that in the most important celebration of the church, how can you understand it?

Go read in the Old Rite how many times the word sacrifice, offering, oblation, immolation, is used. You will understand that the priest who does not use these words daily anymore, does not understand the sacrifices in his own life. Then you understand why so many priests walk away, why so many priests in the moment of temptation get weak, why so many priests are led astray by a comfort faith that they have to offer to the faithful in the name of what-not. And therefore, try, if you can, to introduce young priests, if not to the actual celebration, at least to the texts of the Old Liturgy and you will see that their priesthood will deepen, as your own faith as lay people will deepen, from the understanding that the sacrifice of the Lord is identically brought about every time that the priest utters the words of the consecration. The sacrificial aspect of the celebration of the Mass has to be once again understood, in order for their to be a renewal of the liturgy, for it to once again become the center of the Church.

Adoration
Another aspect that I want to touch briefly on is adoration. Here I will be very brief. Fortunately in the United States there is a new and wonderful movement to bring back adoration of the Blessed Sacrament. More and more priests expose the Blessed Sacrament, more and more faithful adore the Blessed Sacrament. The traditional liturgy lives from this Adoration. The numerous genuflections in the course of the Mass show how wonderfully the church teaches the adoration of the mystery in the liturgy. I do not know whether you have assisted at the Mass of a very elderly priest when he says the Traditional Latin Mass. Sometimes these priests -- and I will be in this situation some time soon -- have a hard time genuflecting. But isn’t it always the witness of a wonderful act of faith to see the old priest grabbing the altar, and making slowly the twentieth genuflection and then getting back up again? This expresses the spirit of adoration. He should be on his face; he should be prostrated, if were possible to be say Mass this way, because indignus, unworthily, we say the Mass.

The most beautiful thing happens right after the consecration. When the priest has uttered the words of consecration, the rubrics of the Mass say: “quibus verbis prolatis, statim Hostiam consecratam genuflexus adorat.” “When he says the words of the consecration, he,” the priest, “will immediately adore the host on his knees.” This genuflection has been abolished. It had been there for a thousand years, in order to demonstrate that the consecration and the reality of the real presence is not dependent upon our own faith. It is an immediate reality: from the moment that the words of the consecration are uttered, according to the will of the Church and the commandment of God, God is present. There is no need to show the host to the people in so that they may believe in the presence, in order to make the presence real. The presence is real in spite of our weak faith. And every time a priest, immediately after the consecration, kneels down, we all know that he, like we, witnesses adoringly the real presence of the Lord. We have to bring back this adoration of the presence of the Lord to the liturgy if we want the renewal.

Realism
Then there is something that I want to mention because it touches again upon the priesthood. The Missal that I have the grace to use is very realistic. Sometimes we are accused of the purported fact that the Old Liturgy does not take care of reality: that it is distant from the people, that we do not really know what the situation of the world is, and so on and so forth.

But, first of all, the liturgy knows all about me as a priest. It addresses me all the time as a sinner. Already when I ascend the altar I have to say the Confiteor and I have to beg the forgiveness of the congregation represented by the altar boy. Then, when I ascend the steps of the altar, I say “Aufer a nobis, quaesumus, Dominue, iniquitates nostras, ut ad Sancta sanctorum puris mereamur mentibus introire.” I ask God to take away my iniquities. And then afterwards, still bowing over the altar, when I kiss it I say, “Oramus te, Dominue, per merita Sanctorum tuorum, quorum reliquiae hic sunt, et omnium Sanctorum ut indulgere digneris omnia peccata mea.”” When I kiss the altar where the relics of the saints are embedded I ask for the forgiveness of my sins before I dare to begin the holy sacrifice of the Mass and go to the side of the Missal to begin the Introit.
I cannot give you all the places where the priest is reminded of his own sinfulness, but this seems to me -- as we know from the recent past -- utterly realistic. The priests are sinners, as we all are. But in comparison with the layman – and this I quote from a saint -- a priest has not just one private devil; he has about five, who try to bring him to betray the good Lord. Therefore the church always reminds him that he is a sinner, that he needs purification and that he is not worthy to offer the Holy Sacrifice of the Mass.

But there is another point of realism. This Missal knows about our sorrows. It knows about our needs. The prayers in this Missal -- every single little prayer, the Collect, or the other prayers -- are full of descriptions of our miserable situation. And, furthermore, in an annex to the Mass there are so called “special prayers.” You will find there prayers for everything and anything. There are special prayers for those who travel, for those who have died, for those who need rain, for those who need good humor, for those who need tears, for those who are persecuted, for those who need other blessings, for the Pope, for married people, for everyone and everything. And the priest is free to add these prayers in the private Mass every time he is asked to do so, or he himself needs prayers.

This Missal is also a document of the human need. In the first place it is a document of the need of the church for the glorification of God. But the Church, as a good Mother, has never forgotten that the glorification of God brings about the consequences of grace, and She knows about all the needs of us, her poor children. The Church is a realistic Mother and so is the liturgy. If sometimes we hear only about very theoretical social justice issues, this seems to me much less realistic than these down to earth prayers that the Church has developed in centuries.

Heaven
Another point that we need to especially emphasize if we want to bring back a beautiful liturgy and the renewal of the glorification of God in the Church, is Heaven. The liturgy has to reflect Heaven.

Well, ask yourself: does your parish church and her liturgy reflect Heaven? I don’t want answers. I can tell you, come to our Seminary, come to our churches [of the Institute of Christ the King] in the United States, go to other Traditional Latin Masses, especially High Mass, and particularly the pontifical High Mass; in these you know that you have a glimpse of Heaven. It is true what St. Jerome said: “He who has never had a foretaste of Heaven will probably not go to Heaven.” Well, the Church gives us a foretaste of Heaven. If you go to a small parish church where nothing has been changed and the liturgy is celebrated in a Missa cantata on Sunday with a nice choir that sings Gregorian Chant, there, in the middle of nowhere, in the middle of the jungles of Africa, you have a glimpse of Heaven, a glimpse of something that is so overwhelmingly divine that you understand that God is present.

So many people have been converted simply by being present at the heavenly beauty of the Mass. Among many others the Duke of Oldenborg, who came to a Low Mass at one of our houses and after the Low Mass said: “Now I have to become Catholic.” This comes from the fact that every detail in the Mass is not a human invention but an inspiration of the Holy Ghost. That every detail has been shaped into a harmonious unity, and if we change a tittle of it, then we will easily destroy the presence of the beauty that God, from heaven, wants to give us. We have to go back to a worship that is worthy of Heaven, and therefore, every human detail has to be as beautiful as it can.

Hierarchical Order

And finally, if we want a renewal of the liturgy we have to go back to the hierarchical order that the Traditional Latin Mass reflects. I do not know how many of you have ever seen a Pontifical High Mass, but if so, and if it was celebrated according to the full rubrics, you will have seen, at the beginning, that the pontiff is vested at the throne. It is a little lengthy procedure, but I am always astonished how fascinated everyone is to see that the human being who comes into the chapel or church is slowly changed by Holy Mother Church into the sovereign high priest and the representative of Christ. [At the Institute] we have had bishops from the whole world, some pleasantly astonished at what was happening to them; but after the vestition no one could have mistaken the bishop except for what he really is -- a bishop, the representative of Christ, Christ on earth.

The Pontifical High Mass includes the bishop, the presbyter assistens, the deacon, the subdeacon, and all the servers of the minor clergy. They stand on different levels of the sanctuary. This shows you at one glimpse what otherwise has to be explained at length -- that the Church has a gradation of hierarchy, and this hierarchy is instituted by Christ, from the liturgy for the liturgy, to make clear that we need steps, that we need help, that we need support and elevation to come to the sancta sanctorum, [the “holy of holies”], to midst of it all, to the sacrifice and to the presence. If you assist at a beautifully celebrated Solemn High Mass you will come out a changed person because you will have seen the reality of the Church. You will have seen that she is still the beautiful queen. You will have seen that she is still the powerful queen of angels and saints. And you understand why the Church teaches that at these Masses, and at every Mass, the whole heavenly court is present, in gradations, in hierarchies, in the hierarchies of the angels and of the saints that lead to the culminating point – to the revelation of the Holy Trinity in the presence of Christ.

The liturgy has not been destroyed in her center, but perhaps weakened in her hierarchical expression, and this has bee reflected in the perception of the laity. And we cannot be astonished if lay people do not approach a bishop with a notion of his hierarchical station if he is not presented to them as the sovereign high priest during the liturgy.

Renewal Through the Traditional Latin Mass

So, that is what we can learn, and we shall learn, and we will learn if there is a renewal of the liturgy -- the Sacrifice, the Adoration, the Realism, the Beauty of Heaven, and the Hierarchy have to come back in the liturgy of the church. And to be frank, I know a solution. We, in the Institute of Christ the King, by the grace of God, live part of this solution in our humble condition, in our frailty, by the gracious permission of the Holy See. We can only hope that the renewal that the Holy Father wants to bring about is linked to a universal, generous permission of the Traditional Latin Mass to all groups, to all priests who want to say it.

It has already been confirmed by many canonists that the canonical situation seems to be such that every priest can already say the Mass privately. The public Mass will hopefully soon be reinstated at least as an opportunity for everyone.

In the last forty years we have heard so much about liberality, liberty and liberalism. I am for the liberalization of the Traditional Latin Rite. I’m very grateful to the Holy Father that he has brought about this discussion. When I was in the seminary in 1976, speaking about the Latin Mass was a reason to be thanked and showed out the door.
I want to be very optimistic, in the sense of Christian hope. What has happened in the last ten years is a miracle. That many other traditional groups and the Institute of Christ the King are everywhere now, that we have this wonderful church in St. Louis or the wonderful church in Wausau, and everyone can come and worship in the Traditional Latin Rite, would have been unthinkable under other popes. So we want to be very grateful to Pope Benedict XVI and to Pope John Paul II for having opened the door, first a little bit, and now hopefully more.

Well, this talk is taped, but still I want to say that we joke sometimes at table at our community, saying “Well, in thirty years we will all be here, white-haired, and we will say ‘The indult will come out any day now’.” Well, I hope not. To close this short talk, I can only tell you at least that the document is ready and that the person who is responsible for all of it does not want to discuss it any longer. We have now only to pray that the appropriate time to publish it will be found soon. This will bring about a great strengthening not only of Traditional Latin Mass groups -- it will bring about a renewal of the liturgy, it will bring about a renewal of the clergy, it will bring about a renewal of the beauty of the Church. It will be like seeing your mother all dusty and in rags on the streets; you go up to her and rip off the old dusty clothing and below that you see the golden clothes that she has brought for the most beautiful ball she has ever attended.

And that will be Holy Mother Church with the Traditional Latin Rite liberalized for everyone.

Nuns on a Comeback---Recruiting with Blackberries!

The seeds sown by His Holiness John Paul II, bearing fruit:

Pope Pius XII, Moscow and Liberal Catholics

An excellent discovery by Gerald Augustinius at The Cafeteria is Closed is this article from National Review.

Here's the beginning, but you must click on the link to read the rest...compelling!

Does anyone still doubt Bella Dodd?

January 25, 2007,
7:40 a.m.
Moscow’s Assault on the Vatican
The KGB made corrupting the Church a priority.
By Ion Mihai Pacepa

The Soviet Union was never comfortable living in the same world with the Vatican. The most recent disclosures document that the Kremlin was prepared to go to any lengths to counter the Catholic Church’s strong anti-Communism.In March 2006 an Italian parliamentary commission concluded “beyond any reasonable doubt that the leaders of the Soviet Union took the initiative to eliminate the pope Karol Wojtyla,” in retaliation for his support to the dissident Solidarity movement in Poland.