Merry Christmas

Christmas greetings and the blessings of the Holy Child to all of you.

David Anthony Domet, Vox Cantoris

Whimpers of the infant God

Far into the night, at the coldest time of the year, in a chilly grotto, more suitable for a flock of beasts than for humans, the promised Messiah – Jesus – the saviour of mankind, comes into the world in the fullness of time.

There are none who clamour around him: only an ox and an ass lending their warmth to the newborn infant; with a humble woman, and a poor and tired man, in adoration beside him.

Nothing can be heard except the sobs and whimpers of the infant God. And by means of his crying and weeping he offers to the Divine justice the first ransom for our redemption.

He had been expected for forty centuries; with longing sighs the ancient Fathers had implored his arrival. The sacred scriptures clearly prophesy the time and the place of his birth, and yet the world is silent and no one seems aware of the great event. Only some shepherds, who had been busy watching over their sheep in the meadows, come to visit him. Heavenly visitors had alerted them to the wondrous event, inviting them to approach his cave.

So plentiful, O Christians, are the lessons that shine forth from the grotto of Bethlehem! Oh how our hearts should be on fire with love for the one who with such tenderness was made flesh for our sakes! Oh how we should burn with desire to lead the whole world to this lowly cave, refuge of the King of kings, greater than any worldly palace, because it is the throne and dwelling place of God! Let us ask this Divine child to clothe us with humility, because only by means of this virtue can we taste the fullness of this mystery of Divine tenderness.

Glittering were the palaces of the proud Hebrews. Yet, the light of the world did not appear in one of them. Ostentatious with worldly grandeur, swimming in gold and in delights, were the great ones of the Hebrew nation; filled with vain knowledge and pride were the priests of the sanctuary. In opposition to the true meaning of Divine revelation, they awaited an officious saviour, who would come into the world with human renown and power.

But God, always ready to confound the wisdom of the world, shatters their plans. Contrary to the expectations of those lacking in Divine wisdom, he appears among us in the greatest abjection, renouncing even birth in St. Joseph’s humble home, denying himself a modest abode among relatives and friends in a city of Palestine. Refused lodging among men, he seeks refuge and comfort among mere animals, choosing their habitation as the place of his birth, allowing their breath to give warmth to his tender body. He permits simple and rustic shepherds to be the first to pay their respects to him, after he himself informed them, by means of his angels, of the wonderful mystery.

Oh wisdom and power of God, we are constrained to exclaim – enraptured along with your Apostle – how incomprehensible are your judgments and unsearchable your ways! Poverty, humility, abjection, contempt, all surround the Word made flesh. But we, out of the darkness that envelops the incarnate Word, understand one thing, hear one voice, perceive one sublime truth: you have done everything out of love, you invite us to nothing else but love, speak of nothing except love, give us naught except proofs of love.

The heavenly babe suffers and cries in the crib so that for us suffering would be sweet, meritorious and accepted. He deprives himself of everything, in order that we may learn from him the renunciation of worldly goods and comforts. He is satisfied with humble and poor adorers, to encourage us to love poverty, and to prefer the company of the little and simple rather than the great ones of the world.

This celestial child, all meekness and sweetness, wishes to impress in our hearts by his example these sublime virtues, so that from a world that is torn and devastated an era of peace and love may spring forth. Even from the moment of his birth he reveals to us our mission, which is to scorn that which the world loves and seeks.

Oh let us prostrate ourselves before the manger, and along with the great St. Jerome, who was enflamed with the love of the infant Jesus, let us offer him all our hearts without reserve. Let us promise to follow the precepts which come to us from the grotto of Bethlehem, which teach us that everything here below is vanity of vanities, nothing but vanity.

St Pio da Pietrelcina
Epistolario IV," Edizioni Padre Pio,
San Giovanni Rotondo, pages 1007-1009

.

The Rorate Mass--Saturday in Kinkora, Ontario

The Introit or Entrance Antiphon in both the Extraordianry and Ordinary Forms of the Roman Rite on the Fourth Sunday of Advent is Rorate caeli de super et nubes pluant justum; Drop down dew, ye heavens, from above and let the clouds rain down the just, from Isaiah 45:8. But there is another time in Advent for this Introit and that is any Saturday in Advent when the priest may choose to celebrate a Votive Mass of the Blessed Virgin Mary known as the Rorate Mass. As the world lays in darkness awaiting the dawn of the light of Christ so the Church is in darkness and lit only be candlelight. The Mass is celebrated before dawn and timed to end just before the sun arises in the dark winter morning sky in the northern hemisphere and symbolises the advent of Christ.

The history of the Rorate Mass is from Germany where so many of our Advent and Christmas customs come including the Advent Wreath and the Christmas Tree. Many of our liturgical practices have both a symbolic and practical history and application. We covered the symbolic and spiritual above--on the practical side, Saturday was a workday as any other. The Rorate Mass tended to be a little longer as it was usually celebrated with more solemnity and until the reforms of Pope Pius XII, Mass could not be celebrated in the evening (past noon). So, the Mass would begin before dawn so that it could end in time for the men to get to work on the farm or in the mills of Germany, thus the candlelight served a dual purpose.

This Saturday, December 15, 2010 at 5:30AM Vox Cantoris will be present to chant in Kinkora, Ontario at St. Patrick's Church where Father Paul Nicholson will celebrate this special liturgy.

LifeSiteNews

Have you checked out the new LifeSiteNews web-page yet?

Have you donated to their urgent appeal?

Click

Immaculate Conception

The Blessed Virgin Mary in the first instance of her conception was preserved exempt from all stain of original sin by a singular privilege and grace granted by God, in view of the merits of Jesus Christ, the Saviour of the Human Race. Ineffabilis Deus of 8 December, 1854. Pope Pius IX.

Today is the Solemnity of the Immaculate Conception of the Blessed Virgin Mary; at one time, a Holy Day of Obligation in Canada. There are only two now, Christmas Day and Mary, Mother of God (January 1) according to the revised calendar, the Circumcision of Our LORD in the calendar for the Traditional liturgy.

Turn the player on the left off for a moment and take some time to listen below to the five-voice Ave Maria by Robert Parsons, a sixteenth century English composer. It has been a long-time since I've been able to sing this in choir but the Bass line is one of my favourites, in fact, I am hard-pressed to think of a more sublime Ave Maria. Listen to the soaring notes of the soprano and the other parts rolling over and over again to these glorious words. The Amen is simply glorious, starting off plaintively by one voice and then everyone joining in as it builds and to a crescendo before falling back to one final and peaceful phrase resolving perfectly and leaving one satisfied; but wanting to play it over and over again. This is a rich composition that one never tires of.

Enjoy

This is the Record of John

Most of us have devotion to particular saints (it's at least likely if you read this blog). This blog has an icon of St. Sharbel Maklouf on the left as a tribute to my Maronite heritage. Having attended an elementary school and my local parish named in her honour, and having been FSSP Schola Master during their short stay here in Toronto with Mass celebrated at her Shrine, St. Theresa of Lisieux is a favourite. We can all learn from her "little way." My favourite saint from a personalty perspective is St. John the Baptist. How we need one like him today crying in the wilderness of the public square.

The next two Sundays in Advent have very profound readings all focused on the coming of Messiah and His herald, "the voice of one, crying in the wilderness." The revised lectionary gives us a diversity of readings over the three year cycle on Advent II and III related to the great herald. The English liturgy gives us something else not available in the Extraordinary Form or Traditional Latin Massand that is the English Verse Anthem (though, one could provide an English motet or hymn in a Low Mass with hymns) A particularly Anglican form of music. Perhaps soon, the Traditional Anglicans coming home will help us reform our music in the Latin Rite to come closer to an English equivalent of a traditional Latin liturgy.

Orlando Gibbons followed William Byrd by about a generation in the English school. Gibbons wrote some forty verse anthems the most well-known being O Clap Your Hands in 8 parts and This is the Record of John originally scored for Countertenor, alternating with full SAATB choir and two viols. It is a beautiful and joyful and profound composition and a joy to sing. For most parishes, however, it is out of reach. In fact, if your speaker are on, you are probably hearing it now playing in the background.

A few years ago, I had the temerity to edit Gibbons' greatest work for a small parish choir. Being a Bass myself, (and since I always wanted to sing it), the solo line was no longer the possession of the modern Alto (originally the Countertenor). The choral parts are arranged for two-part and sometimes three-part mixed choir with organ and violin.

With a little shameless self-promotion, my arrangement is available and is published and under copyright at CanticaNova Publications; it is suitable for the Advent II or III or the Solemnity of St. John the Baptist particularly when if falls on a Sunday.

Here is a most excellent performance by the Kampen Boys Choir followed by the sheet music for all the voices as Gibbons' wrote it, though not in the original key; enjoy:

No tree yet please, we're Catholic

A new liturgical year has begun; it is now Advent. The colours and music on this blog reflect the change as we prepare for our celebration of the coming into our nature the God-man; the Second Person of the Holy Trinity made incarnate in the womb of the most perfect creature made by God, that of Mary of Nazareth, blessed and forever a virgin.

In my neighbourhood and as I have found out on Facebook a new season has also begun. The plastic Santa is lit across the street, the house at the corner has had lights up and candy canes and wreaths on for a week now; all quite tacky. My sister has announced on Facebook that her Christmas shopping is complete and her tree is decorated.

Despite my busy liturgical schedule, I'll leave my tree until Christmas Eve and it will stay up until the Baptism of the LORD. It is not Christmas now my friends, it is Advent. So many will tire of the beautiful carols and hymns and not without reason; bombarded everywhere they go and it is not Christmas, it is Advent. They buy, they decorate, they celebrate and they don't give a moment to ponder why they do it; the pagan festival that the celebration of the Nativity of the LORD once suppressed, has again become the secular reason for the season.

Atheists in New Jersey have put up a billboard telling us that we all know that Christmas is really a myth. The way people treat the season, perhaps for some, it truly is a myth.

While you're reading this your listening to some beautiful Advent music and these are some of my favourites which I've selected for your enjoyment. Veni, Veni Emmanuel, Alma Redemptoris, Saviour of the Nations Come-Nun Komm der Heiden Heiland, Wake Awake-Wachet Auf and Lo, He Comes With Clouds Descending. I hope you enjoy them and that you will find truth and meaning and beauty in them.

Let us take this Advent seriously. Confession is a must for all of us, we are all sinners and fall daily. He who comes on clouds came for this reason; to save us from ourselves and from the grips of the evil one.

Marantha!

Come, LORD, come!

LO! HE COMES WITH CLOUDS DESCENDING

Lo! He comes with clouds descending,
Once for favored sinners slain;
Thousand thousand saints attending,
Swell the triumph of His train:
Hallelujah! Hallelujah! Hallelujah!
God appears on earth to reign.

Every eye shall now behold Him
Robed in dreadful majesty;
Those who set at naught and sold Him,
Pierced and nailed Him to the tree,
Deeply wailing, deeply wailing, deeply wailing,
Shall the true Messiah see.

Every island, sea, and mountain,
Heav’n and earth, shall flee away;
All who hate Him must, confounded,
Hear the trump proclaim the day:
Come to judgment! Come to judgment! Come to judgment!
Come to judgment! Come away!

Now redemption, long expected,
See in solemn pomp appear;
All His saints, by man rejected,
Now shall meet Him in the air:
Hallelujah! Hallelujah! Hallelujah!
See the day of God appear!

Answer Thine own bride and Spirit,
Hasten, Lord, the general doom!
The new Heav’n and earth t’inherit,
Take Thy pining exiles home:
All creation, all creation, all creation,
Travails! groans! and bids Thee come!

The dear tokens of His passion
Still His dazzling body bears;
Cause of endless exultation
To His ransomed worshippers;
With what rapture, with what rapture, with what rapture
Gaze we on those glorious scars!

Yea, Amen! let all adore Thee,
High on Thine eternal throne;
Savior, take the power and glory,
Claim the kingdom for Thine own;
O come quickly! O come quickly! O come quickly!
Everlasting God, come down!

Paix Liturgique Newsletter

Mutual enrichment: on the right track

A book on the new liturgical movement is proving attractive to French readers. Authored by the abbé Claude Barthe, who is known for his earlier writings on the traditional liturgy, this booklet is titled "La Messe à l'endroit" ["Mass--The Right Way"] and deals with the reordering of the Paul VI Mass. It is here presented in the form of an interview granted by the abbé Barthe to the French journal Monde et Vie. 1/ Father, your most recent work (*) takes us by surprise, since we know you as a thoughtful defender of the traditional Mass, and here you are addressing the so-called "Paul VI" Mass. Why this interest on your part? A very active defense of the former, the traditional Mass, has never kept me from taking an interest in the transformation of the latter--the Paul VI Mass. In 1997, ten years before the Motu Proprio, I had published a book of interviews: "Reconstruire la liturgie. Entretiens sur l’état de la liturgie dans les paroisses" (F-X de Guibert editions) ["Rebuilding the Liturgy. Interviews on the State of the Liturgy at the Parish Level"]. Its theme was precisely the same as this booklet's. Clearly the 2007 Motu Proprio has revived the issue, which consists in noting that the two parallel critiques of the changes effected under Paul VI, namely the frontal critique that seeks to promote a broad diffusion of the ancient liturgy, and the reformist critique, termed reform of the reform, that seeks to bring about a change from within the Paul VI liturgy, are more than ever allied. The reform of the reform project cannot be implemented without the spinal column of the most widespread possible celebration according to the traditional Mass, which in turn cannot hope to be reintroduced on a large scale in ordinary parishes without the recreation of a vital milieu through the reform of the reform. 2/ "Extraordinary form" ultras believe that the Paul VI missal is unsalvageable and ought to be jettisoned, whereas you believe that it can be reformed and even "enriched." How? First of all I think it is totally unrealistic to believe that one could, with a stroke of a magic wand, get all masses to be celebrated according to the ancient usage in every parish in the world. On the other hand, I note--along with many others, the principal ones being quite high placed--that the Paul VI missal contains a nearly infinite number of possible options, adaptations, and interpretations, and that a progressive, or systematic, or progressively systematic selection of the traditional options it offers makes possible, at the parish level-- quite legally, I might add (according to the letter of the law, if not its spirit)--its own retraditionalization. (Vox: examples being in Latin, ad orientem, with Gregorian chant from the 1974 Graduale Romanum using the Confiteor and Roman Canon, altar BOYS, no EM's, etc. all legal, all the "first" option in the Pauline liturgy) This is actually a simple observation of fact: many parish priests pursue this reform of the reform, often by stages, and in the great majority of cases also celebrate the traditional mass. Now to answer your question: I should say that I believe that the Roman liturgy can be saved. This takes a two-pronged action, as one can observe concretely: spreading the Saint Pius V missal, and reform of the reform. This latter will allow, to take up a famous speech by Paul VI, progressively to abandon all that is old and outmoded, because it is untraditional, in his reform. We shall see what is preserved after that operation. . . . 3/ You are opening up to us a rather unrecognized side to the history of the liturgy in these past forty years. Whereas the partisans of the old Mass weren't much concerned with reforming the new missal, its "moderate" supporters--a minority movement, to be sure--have unflaggingly been proposing its reform. Would you briefly recap the history of this position? It is the history of what might be called the reformist critique of the new missal. Briefly, and to speak only of France, remember that a theologian like Louis Bouyer, who had actively participated in the conciliar reform, was very soon opposed to a certain number of its aspects (notably the direction of the celebration). The abbey of Solesmes and, in varying degrees, some of its daughter houses accepted the reform, though without departing from Latin and Gregorian chant. Msgr. Guérin's Communauté Saint-Martin also opted for the Paul VI missal, but with a very traditionally orientated interpretation. Msgr. Maxime Charles, rector of the Monmartre Basilica, and later his principal spiritual heir abbé Michel Gitton, onetime pastor of St-Germain-l'Auxerrois in Paris, held to a line of preserving what seemed salvageable from among the ruins. Above all there was the Ratzinger phenomenon. Already in 1966 Joseph Ratzinger had made a very harsh intervention at the Bamberg Katholikentag on the ongoing reform. The struggle against what he believes to be the "false spirit of the Council" has so to speak become essential to the man who became Prefect of the Congregation for the Doctrine of the Faith in 1981 and then Pope in 2005. Yet in liturgical matters Joseph Ratzinger went much farther than the other reformists. Today we know that he had organized a meeting of Cardinals on November 16, 1982, on "the subject of liturgical issues," and obtained that all the Prefects of Congregations present at the meeting affirm that the "old" Roman Missal must be "recognized by the Holy See in the whole Church for masses celebrated in the Latin tongue." 1982 . . . exactly a quarter century before the Motu Proprio Summorum Pontificum! 4/ Your book is subtitled: "A new liturgical movement." Is this a pious wish, or is it the observation that there is around Benedict XVI, who seems to be spearheading this "reform of the reform", an influential group of prelates and clerics who fully intend at least to launch it for good, if not to implement it forthwith? Quite. In fact, on the strength of Joseph Ratzinger's published works (The Ratzinger Report; Milestones; The Spirit of the Liturgy; Feast of Faith) and relying on them as authority, a new generation of theologians, of historians of divine worship, and of sometimes high-ranking Church officials as arisen. (Vox: much to the chagrin of certain Catholic media personalities...) They constitute today the milieu of thinkers for the reform of the reform--a "new liturgical movement", as the Pope is fond of saying--and of Motu Proprio supporters. That said, none of them--particularly not the first among them, the Pope--intends to promote a reform of the reform through texts, decrees, let alone by publishing a new mixed missal, a Benedict XVI missal to add to the Pius V and Paul VI missals; they wish to proceed by example, exhortation, and especially, to evoke Saint Paul's theme in the Epistle to the Romans, by provoking a healthy "jealousy" of the form we call today "ordinary" for the so-called "extraordinary" form. Moreover this is characteristic of the Ratzingerian restoration since 1985, which seeks to curb things on the conciliar path, but by exhortation as opposed to coercion. (Is he cooking a frog and using the same method as the modernists and liberals who destroyed it? Can we live long enough?) In point of fact, the reform of the reform already exists in a great number of parishes. It needs only to be encouraged, extended, and above it has to go over at the diocesan level. It might be well for it to be implemented by the bishops rather than only by pastors at the bottom and the Pope at the top. Imagine the prodigious effect of restoration, not only in liturgy but also in all that goes along with it (vocations, doctrine, catechism, renewal in practice), that would be produced by one bishop, then two, then three, turning around the altar in their cathedral, reinstating communion on the knees, reintroducing Latin and Gregorian chant, and having the traditional Mass said there regularly. (An Altar Rail is going to be restored to St. Michael's Cathedral in Toronto! The Archbishop has celebrated the Ordinary Form in Latin, ad orientem at the Toronto Oratory.) 5/ Benedict XVI, during his apostolic visit to the United Kingdom, celebrated all of his Masses with the Preface and Canon read in Latin. What is your reaction to this "innovation"? (which comes after many others since his election as Pope). My reaction is gaudium et spes, joy and hope. Hope, for example, that on a future apostolic visit the Pope may also publicly celebrate the Mass according to the extraordinary from of the Roman rite, which, they say, he regularly uses in private . . . . (*) “La Messe à l'endroit – Un nouveau mouvement liturgique” Éditions de l'Homme Nouveau

Bishop Morlino's Letter to Dissidents

October 28, 2010
Feast of Sts. Simon and Jude

Dear Members of Christ’s Faithful of St. Mary and St. Augustine Parishes:

I am in receipt of your October 8, 2010 letter and petition. I am grateful that you have approached me with your concern, and I certainly recognize and respect your right to do so (Code of Canon Law, c. 212, §§2-3). By means of this letter I am replying to what you requested, namely, the “immediate removal of the priests of the Society of Jesus Christ the Priest from St. Mary and St. Augustine parishes in Platteville.” A number of you have written to the Apostolic Nuncio about this matter. He has forwarded the letters to me after having read them. He asked that I inform you that he has forwarded these letters to me for my pastoral consideration, since the responsibility for priestly assignments rests with the diocesan bishop.

The removal of a priest assigned to a parish is a very serious matter, and I as a Bishop may only do so, at my discretion, for certain serious causes (c. 1741). I have found that much of what has been said amounts to opinion, misunderstanding, and rumor rather than fact. Nonetheless, after carefully weighing all of your reasons for the proposed removal, I have decided to keep Rev. Lope Pascual, Rev. John Del Priore, and Rev. Miguel Galvez in their current priestly ministry at St. Mary and St. Augustine parishes in Platteville. Their charisms for Catholic education and vocations will serve the people of Platteville very well, and they have my full support. With regard to each of your concerns, see the attached Addendum.

While I am available to all of the faithful of the Diocese of Madison, it is always best to resolve concerns with one’s Pastor(s) personally and locally. Not only does this give due respect to the priests, who have given their lives to serve you, but it is usually more efficient. I urge you to speak openly with these priests about your concerns; and I am confident that you will be treated with dignity and respect.

It grieves me to acknowledge that the reputation of three happy, holy, and hardworking priests has been seriously tarnished by rumor, gossip, and calumny (lying with the intent to damage another’s good name) by some within the parish community. Such conduct is gravely sinful, since some parishioners have been driven by fear, anger, or both, to distance themselves from their priests and even the Sacraments. This situation must cease, and charity must prevail on the part of all.

Furthermore, activities such as protest-letter-writing seminars, leafleting of motor vehicles, doorto- door canvassing for signatures on a petition, etc (that is, exerting organized political pressure on people, where the end justifies any means) is an appropriate tactic in a political campaign, but not in the communion of faith which is the Catholic Church. Groups such as “Call to Action” and “Voice of the Faithful” regularly employ such tactics against legitimate authority in the Church. Because these groups dissent from basic tenets of Catholic Doctrine and Discipline, they are not recognized as Catholic in the Diocese of Madison, much less are they able to exercise legitimate authority. It is my hope that these clarifications will prove helpful.

Please give these priests time and open hearts. I assure you of their good will and pastoral concern for all of you, and I ask you to join me in praying for them in their sacred ministry.

With warm regards in Christ Jesus, I remain,

Sincerely yours,

Most Rev. Robert C. Morlino
Bishop of Madison

Enclosure: Addendum

ADDENDUM
Since it is obvious that much thought and care went into the formulation of the reasons for the petition of October 8, I want to provide a response to each point for the ongoing reflection of the Parish.

A. Impact on Faith of Parishioners

1. Allegation: Introduction of faith doctrine that is pre-Vatican II in format and content

– Response: First of all, it is necessary for us to appreciate the eloquent teaching of His Holiness, Pope Benedict XVI regarding the false dichotomy between the pre-Vatican II and post-Vatican II Church. While the Council introduced much renewal, this dichotomy is not healthy in the Church. It is what the Holy Father described as the “hermeneutic of discontinuity and rupture.” We must rather adopt the “hermeneutic of reform,” which recognizes continuity in the Church’s life from before the Council to the present day. The hermeneutic of reform rejoices in the renewed presentation of the Church’s self-understanding without attempting to divorce itself from our rich Catholic heritage. The Holy Father taught this in his Christmas Greeting to the Roman Curia (December 22, 2005); I earnestly recommend that all the faithful prayerfully study this speech.

a. Allegation: Reversion to obedience rather than acting as Body of Christ

– Response: It would not be correct to see obedience to Church authorities and the common priesthood of the faithful as in any way opposed to each other. The Council itself highlighted both of these as important components to the life of the Church (Lumen gentium, no. 37). Indeed, the example of Christ our Savior is the very epitome of these two elements, since he offered his priestly sacrifice to the Father by being obedient to the point of death on the Cross.

b. Allegation: Treating not as true believers but as lost souls

– Response: It is not proven that any of the priests have called the parishioners “lost souls” in the paternalistic way implied in the petition. I would encourage parishioners not to infer that the priests currently assigned to St. Mary and St. Augustine Parishes are criticizing their predecessors simply on the basis of their own pastoral decisions. Every Pastor must prayerfully discern how to proceed in his ministry, and this not uncommonly takes a different course and expression than that of his predecessors. Likewise, I would urge parishioners not to infer that the priests are making personal judgments when they preach doctrines and disciplines of the Church which may have been less emphasized in the past or when they encourage or offer pious practices which may be a change in experience.

2. Allegation: Introduction of faith practices that are pre-Vatican II in format and content

– Response: The petition did not include any evidence of when the indicated practices were mandated by the priests. It is my understanding that the priests have made a kneeler available for those who wish to receive Holy Communion kneeling, without requiring it. The options of receiving Holy Communion on the tongue or in the hand are both acceptable; and I know that the priests respect this. In general, it is important for priests to verify that a person is properly disposed to receive Holy Communion (c. 843, §1), and this may include an assessment of whether a person’s hands are too dirty to handle the sacred species. In one incident of this in Platteville, after the priest received more complete background information, the offended party immediately received the priest’s apology, and the apology was accepted. As far as I am aware, this was an isolated incident and should not be characterized as a general trend.

3. Allegation: Homilies transmit teachings inconsistent with the Vatican II Council

– Response: Regarding this concern, it is probable that the remarks at no. 1 above are applicable. I note also that Fr. Pascual publicly invited any concerned parishioners to review his homilies, which he has recorded, so that they could tell him where they think he diverges from the teaching of Vatican Council II. To date, no one has stepped forward, nor was any evidence of this included in the petition. If anyone has very clear examples, I would encourage you to bring your concerns, along with the helpful citations from the documents of the Second Vatican Council to Fr. Pascual.

4. Allegation: Limiting altar service only to males so that young females aren’t deemed worthy in the eyes of Christ

– Response: It is permissible in the Diocese of Madison for Pastors to reserve altar service at the Holy Mass to males. This is particularly beneficial for the promotion of priestly vocations, which is a particular charism of the Society of Jesus Christ the Priest. Once again, it is unfair and unreasonable to infer that the priests, by employing only males in this service, deem women to be unworthy in any way. Also, while it is a particular charism of the Society of Jesus Christ the Priest to foster vocations to the priesthood, that does not mean, nor will you find, that they ignore the vocations of young women to the consecrated life, nor of young men and women to holy marriages.

5. Allegation: Reducing visits to homebound parishioners compared to Extraordinary Ministers

– Response: Extraordinary ministers of Holy Communion have no “right” to administer Holy Communion at all—whether within the Holy Mass or outside of it. The administration of Holy Communion is proper to the clergy; and extraordinary ministers may only be used when there is a true necessity (Instruction Ecclesiæ de mysterio, art. 8, §1). Therefore, the priests are obliged to administer Holy Communion to the homebound if they are able; they may only call on an extraordinary minister if they judge there to be a true necessity. To my knowledge, now that the priests are settled in Platteville, they are known to be consistent and diligent in this aspect of their priestly ministry.

6. Allegation: Lack of support for families suffering loss of a loved one with inappropriate comments at a funeral

– Response: I have known the priests to be quite supportive and attentive to grieving families. As for the comments about hell and purgatory, it is natural for the Last Things to be discussed at the time of a funeral. While it would be gravely wrong for a priest to declare that the deceased is in or deserves hell, there is no indication that this has ever been done by the priests of the Society. At the time of a loved one’s death, it is very important for priests and deacons to remind the faithful to pray for the departed and to have Masses offered for them in order to help make satisfaction for the temporal punishment due them for their sins (purgatory). If a soul is in heaven it can do no harm. If the soul is in purgatory, it can do great good.

7. Allegation: Insisting on an open flame candle at a nursing home that prohibits open flames

– Response: To my knowledge, this was an isolated incident, which was immediately resolved between Fr. Pascual and nursing home management, and in fact Mass is now regularly offered by the priests at the nursing homes.

B. Change of Worship Environment

Allegation: Worship environment has become unwelcoming and lacks joy

– Response: It is not proven that the celebrations in Platteville are lacking in due joyfulness, calling to mind also the characteristic sobriety of the Roman Rite. From other letters and communications it is also clear that what is reported in the petition is not the unanimous experience in Platteville. In fact, it is well known that the priests are reintroducing many images and practices that have never ceased to be an important part of the Church’s spiritual heritage. As for decisions about the kinds of music to be used in the Sacred Liturgy, this is prescribed by the universal liturgical norms of the Church. Also, it is the responsibility of priests to implement these norms in their parishes. Finally, it is entirely permissible for the tabernacle to be placed in a prominent, dignified place in the sanctuary; and in fact I routinely insist on this for renovation projects in the Diocese. On a personal and spiritual level, I would offer for consideration the reality that each of us is called constantly to seek real and lasting peace and serenity in our life of prayer – the very center of which, of course, is the Holy Mass. While I do not doubt that there have been some external changes at the parish nor that these changes – as change almost always does – may cause a certain unsettledness, the reality of Christ’s real presence in the Holy Eucharist is the same. God, Himself, remains constant, unchanging from age to age. I encourage each of you – as I remind myself each day – seek the interior peace and serenity that only God can grant you. Sincerely approaching your liturgical prayer with this at heart, and allowing all things to point to God, I am confident that whatever unsettledness you might be feeling will fall away and be replaced with a renewed and lasting peace in our God, who desires passionately to speak to you in the silent depths.

C. Parish Donations

Allegation: Parish donations have decreased by 50%

- Response: Parish donations often decrease when changes occur at a parish. The exact level of change at the two parishes here is not yet clear. Regardless, it would be wrong to imply that the priests should carry out their ministry in a way that is pleasing to the faithful in order to generate income for the parish. On the one hand, the priests have the responsibility to proclaim the Gospel in season and out of season, even if it is unpleasing to those whom their preaching challenges. On the other hand, it is the obligation of the faithful to support the work of the Church as a good in and of itself, irrespective of the popularity of the clergy. Financial support is not to be treated as a vote of confidence but as a gift of love. This was emphasized by Vatican II in many places (Presbyterorum ordinis, nn. 20-21; Apostolicam actuositatem, no. 21; Ad gentes, no. 36).

D. Approval of Finance Council

Allegation: Consultation with parishioners is next to non-existent; no approval of finance council

– Response: The duty of administration of the parish is entrusted to the Pastor and no other (c. 532); the Parochial Vicars participate in this according to the determinations of the Bishop and the Pastor. The Pastor never needs the approval of the finance council, pastoral council, or any other committee before making any decision (c. 536, §2, and c. 537). These councils and committees offer him insights, suggestions, and support; he can never allow them to bind him to make any specific decision, even by their unanimous vote (Instruction Ecclesiæ de mysterio, art. 5, §§2-3).

Source and great comments!

Fidelium animae per misericoria Dei requiescat in pace. Amen.

Dies irae, dies illasolvet saeclum in favilla: teste David cum Sibylla.

Quantus tremor est futurus, quando judex est venturus, cuncta stricte discussurus!

Tuba mirum spargens sonumper sepulcra regionum, coget omnes ante thronum.

Mors stupebit et natura, cum resurget creatura, judicanti responsura.

Liber scriptus proferetur, in quo totum continetur, unde mundus judicetur.

Judex ergo cum sedebit, quidquid latet apparebit: nil inultum remanebit.

Quid sum miser tunc dicturus? Quem patronum rogaturus, cum vix justus sit securus?

Rex tremendae majestatis, qui salvandos salvas gratis, salva me fons pietatis.

Recordare, Jesu pie,quod sum causa tuae viae: ne me perdas illa die.

Quaerens me, sedisti lassus:redemisti Crucem passus: tantus labor non sit cassus.

Juste judex ultionis, donum fac remissionisante diem rationis.

Ingemisco, tamquam reus:culpa rubet vultus meus:supplicanti parce, Deus.

Qui Mariam absolvisti, et latronem exaudisti, mihi quoque spem dedisti.

Preces meae non sunt dignae: sed tu bonus fac benigne, ne perenni cremer igne.

Inter oves locum praesta, et ab haedis me sequestra, statuens in parte dextra.

Confutatis maledictis, flammis acribus addictis:voca me cum benedictis.

Oro supplex et acclinis, cor contritum quasi cinis:gere curam mei finis.

Lacrimosa dies illa, qua resurget ex favilla judicandus homo reus.

Huic ergo parce, Deus: pie Jesu Domine, dona eis requiem.

Amen.

St. André Bessette, Ora pro nobis.

St. André Bessette of Mount Royal

VATICAN CITY -- Pope Benedict XVI on Sunday urged Canadian Catholics to follow the example of St. Andre Bessette, the man better known to Montrealers as Brother Andre.

Friend to the poor and sick, founder of Montreal's St. Joseph's Oratory, and a man once dubbed the Miracle Man of Montreal, Bessette officially joined the sainthood along with five others during an elaborate ceremony in St Peter's Square.

Bessette "knew suffering and poverty very early in life," Pope Benedict said in a homily before an estimated 50,000 pilgrims from around the world, gathered in St. Peter's Square.

Born to an extremely poor family in St. Gregoire, southeast of Montreal, Bessette was orphaned at age 12 and drifted for years as an illiterate, unskilled worker. In 1870, he joined the Congregation of Holy Cross, which reluctantly accepted him and assigned him to a lowly job at the reception area of College Notre Dame in Cote des Neiges.

His early-life difficulties "led him to turn to God for prayer and an intense interior life," Pope Benedict said. "Doorman at College Notre Dame in Montreal, he showed boundless charity and did everything possible to soothe the despair of those who confided in him."

The diminutive lay brother "was the witness of many healings and conversions. 'Do not try to have your trials taken away from you,' he said, 'rather, ask for the grace to endure them,' " Pope Benedict added.

"For him, everything spoke of God and His presence.

"May we, following his example, search for God with simplicity to discover Him always present in the core of our lives. May the example of Brother Andre inspire Canadian Chrisltian life."

For the estimated 5,000 people here to celebrate Brother Andre's sainthood, Sunday's event was a long time coming. His devotees have been pressing the church for canonization since 1937, the year Brother Andre died.

When the gates to St. Peter's opened at 8 a.m. (2 a.m. Montreal time), the lines were already long, with many groups of pilgrims singing hymns to pass the time.

Those here for Brother Andre were easy to spot: they wore white scarves around their necks bearing images of Brother Andre and St. Joseph's oratory, along with the words: "A brother, a friend, a saint."

Security was tight. Bags were sent through x-ray machines and pilgrims were checked by metal detectors.

The five other new saints are: Mother Mary MacKillop, Australia's first saint; Stanislaw Soltys, a 15th-century Polish priest; Italian nuns Giulia Salzano and Battista Varano; and Spanish nun Candida Maria de Jesus Cipitria y Barriola.

© Copyright (c) The Montreal Gazette

A look back...

Originally posted, October 16, 2006

A WIDOW WHO SOUGHT "THE PEARL OF GREAT PRICE"

+ Martha Joan Stephen Domet +

August 15, 1915 - October 16, 2006

+++

Four years ago today, in her 92^nd year, my mother was called home to the LORD. She was a woman of great faith in God and taught many lessons to all those who came into contact with her. This was especially true in her last few years. She suffered the loss of her first grandson and then her first son from cancer and bore much physical suffering with faith, trust and humility.

Today, October 16 according to the calendar for the usus antiquior or the Traditional Latin Mass calendar is the Feast of St. Hedwig a medieval Polish duchess who died on October 14, 1243. She was also maternal aunt of St. Elizabeth of Hungary, incidentally my maternal grandmother's name. So it was then for me a serendipitous moment when at the Mass the Epistle was read from the First Letter of Blessed Paul the Apostle to Timothy:

Dearly beloved: Honour widows that are widows indeed. But if any widow have children, or grandchildren, let her learn first to govern her own house, and to make a return of duty to her parents: for this is acceptable before God. But she that is a widow indeed, and desolate, let her trust in God and continue in supplications and prayers night and day. For she that liveth in pleasures is dead while she is living. And this give in charge, that they may be blameless. But if any man have not care of his own, and especially of those of his house, he hath denied the faith and is worse than an infidel. Let a widow be chosen of no less than threescore years of age, who hath been the wife of one husband having testimony for her good works, if she have brought up children, if she have received to harbour, if she have washed the saints' feet, if she have ministered to them that suffer tribulation, if she have diligently followed every good work.

The Gospel was the parable about the "pearl of great price." Martha spent her life auctioning all for that pearl. I believe she found it.

A few days before she died we had a conversation and she told me that she was ready to go whenever God was to call her. Often we hear or read of those things that are “unexplained” except by coincidence, of course. To those who know and love God, “there are no coincidences.” Not even the fact that the Epistle read today is one of two from the "Common of Holy Women."

And so, that day started like many others. I woke my son for school, I got ready for work and before dashing out the door and bidding her adieu the home care girl was there to help her get ready for the day and stay with her whilst I was at work.

At around 1:00 PM the second girl arrived for the shift-change. As Bridget arrived she came into the family room. My mother had only moments earlier complained of difficulty breathing and then closed her eyes. Bridget yelled out her name, “Martha, Martha!” and gently slapped her. She stirred and let out a breath.

At that moment, Martha died.

I got the call at work and on the way home it was clear from speaking to the paramedics that she was gone. They were working on her with adrenalin and the heart paddles but were not having any success. I spoke to Bridget and told her that a priest from the local parish was on his way (the Sacrament of the Sick, what we used to call Extreme Unction had already been administered by one of her faithful Oratorian Priests a few weeks earlier.) I asked Bridget to go to my mother’s bedroom and retrieve the sick visit Crucifix from the wall above her bed. (This is a Crucifix which slides off and is placed in a stand; on either side are then candle holders and some of the necessary items for the Sacrament).

When I arrived my mother’s eyes were open and she was semi-conscious. Father Greg arrived a few moments later and anointed her. She was transported to “St. Joe’s” where my father also died, and we removed the medical intervention around 5:00 PM. Just after 8:00 I went outside for some air and a few minutes later my sister came to get me that our mother had died. She had just gone out of the room to the Nurses desk to make a phone call. My sister was not out of the room a half-minute and no more than 5 metres away and mother passed. It was like she could not let herself go whilst we were with her.

So, what does this have to do with coincidence?

The next day I called Bridget and asked her to stay on for a few more days to be at the house to tidy and answer the phone and assist with guests. Bridget was quite upset to be sure. She had been with my mother daily for the last year and often spoke of how well she was always treated and “their little talks.”

She came to me with apprehension that she really needed to talk to me about something.

The paramedics, with all of their intervention, “brought her back.” It took 14 minutes from the time they began to get a pulse. What was disturbing Bridget was that there was no reaction to their work; nothing, until my car screeched in the driveway.

“I have a pulse!” exclaimed the paramedic. It was simultaneous with the screeching of my tires.

But there is more.

Bridget was shaking and in tears.

“David, I had a dream Sunday night," my mother having died on Monday.

She went on to say that she had typically forgotten the dream until she went to my mother’s bedroom to get the Crucifix. Upon seeing Jesus on the Cross the dream came back to her for just a moment. Again, it was gone. The house after all was a mass of confusion, police, fire-fighters, the paramedics, and eventually me, and the Priest; Bridget was now a bystander.

After we left for the hospital, Bridget was alone and tidying up and it was what happened then that she was so desperate to tell me.

At a singular moment in time something happened that she will never forget. Nor will I.

Bridget recalled for me her dream.

“I was standing on a street-corner in small town with other people. We were laughing at this man dressed in a robe and with long-hair. He said his name was Jesus and we were making fun of him. Just then a young beautiful woman stepped off of the curb and started to cross the street; she turned around and looked at us, she had tears in her eyes, tears of overwhelming joy, she was happy, really happy. It was then that Jesus took her hand and walked across the road with her.”

That was Bridget’s dream.

She went on to say that when she woke up from it she was aware that she needed to be more like the woman who walked across the street. That she needed to have “more faith in Jesus.”

I told her that it seemed like a pretty plausible conclusion.

“Wait” Bridget said, “There is more.”

I waited and listened as she started to cry.

“David, I remembered the dream only for a moment when carrying the Cross.”

“When I was tidying up I put the Cross on the end-table over there.”

“Yes, it looks nice there” I replied.

“No, David, you don’t understand, the picture, the picture beside the Cross.”

“Yes, Bridget, what is it?”

“That picture of your mother at graduation.” Bridget started to cry.

“It was her; she was the girl in my dream.”

and this...

Plus ca change, plus c'est la meme chose.

Seems that not much has changed since 1957. I said to a group just a few days ago, "bad and sloppy liturgy did not start with the Second Vatican Council."

"We do need musicians, real musicians, and we need them desperately, in every segment of our life as Catholics. We are sorely deficient in the proportion of good Catholic musicians in the country, we are sadly lacking in capable trained musicians, and we are apparently in some parts of the country, entirely opposed to admitting that the profession of musician is one that the Church should in any concrete way support, as far as money goes." Paul Hume writing in the Gregorian Review, from an address to the National Catholic Music Educators Association, May 7, 1957:

From The Chant Cafe.

Oh, Anybody know who the Gregorian Institute of America is now and what they publish?

St. Joseph's Church-Mississauga to host Chant Workshop

Something wonderful is happening at St. Joseph's Catholic Church in Streetsville (Mississauga) the large suburban city just west of Toronto. Before getting to the meat of this article on formation of a Schola and chant workshop with the renowned Father Samuel Weber, OSB, take a look at these two photos of the sanctuary. It is amazing what a little colour and stencil can do to soften the harshness of modern church design and to focus the eyes to the source and summit of our faith and life, the Eucharistic Presence and the Holy Mass.


Here is the Altar before the renovation.
d
St. Joseph's Catholic Church in Streetsville, (Mississauga) has announced a Chant workshop.

Fr. Samuel Weber, OSB will be hosting a workshop on Gregorian Chant on November 5th and 6th at St Joseph's Church in Mississauga. On November 5th, the agenda will focus on introducing Chant music to a choral ensemble or parish. The evening will cater to music directors and those with a choral background. Saturday's workshop will focus on an introduction to Chant and ways to incorporate Chant into our liturgies and Eucharistic celebrations. Father Weber is the Director of the Institute of Sacred Music for the Archdiocese of Saint Louis in Missouri, USA. The institute was begun by the former Archbishop of St. Louis His Grace, Raymond Burke and now Prefect of the Apostolic Signatura.

Father Weber work has been featured on many blogs and web sites including the New Liturgical Movement, The Chant Cafe, MusicaSacra and many more.

St. Joseph's Church is forming a Gregorian Schola and has posted this on their web page:

In 1963, as they ordered a “general restoration of the liturgy itself,” the bishops of the Second Vatican Council acknowledged one musical repertoire as “specially suited to the Roman Liturgy”: Gregorian Chant. There, they said, in the Constitution on the Sacred Liturgy, “other things being equal, chant should have pride of place in liturgical services” (SC 116).

Gregorian Chant has a lot going for it: it gives primacy to the human voice in worship; it sets texts that are, for the most part, drawn from Scripture; it is music designed to accompany ritual action; it unites us to the worship carried out by generations of our ancestors; it is music that has only been used to worship God. We use the Gregorian chant because it fits the ritual well. But at other times, the ritual itself will suggest the use of other music.

Liturgy has always been affected by local cultures, and it draws on the unique strength of those cultures - as well as on the treasure of music inherited from previous generations. What we know as Gregorian Chant, in fact, is the product of many cultures: It is similar, in some respects, to chants of the synagogue, to ancient Greek Chant and hymnody, to some early music of the Eastern Church, and to secular and religious music of the Frankish Kingdom.

Chant is meant to serve the liturgy and the text. We are invited to rediscover this treasure of music and to be invited to meditate and pray with Sacred Scripture as it is set to music. Here at St. Joseph we have two opportunities to rediscover this important part of our Tradition. On November 5th and 6th we will be hosting Fr. Samuel Weber, OSB who will lead a workshop on Chant. He is renowned for his work of translating and adapting Chant for use in English.

We are also creating a Schola - a group of people- who are interested in learning and singing Chant. Under the Direction of Ana Maria Nunes they will meet on Wednesday evenings starting on October 6th 2010.

As an editorial comment: While it is wonderful to have Father Samuel Weber, OSB here, where is our own St. Michael's Choir School which pre-dates the St. Louis school by 70 years? Where is the liturgical leadership at the Choir School and Archdiocese of Toronto? Why is our Chancery office not mandating this wonderful initiative at St. Joseph's by all parishes in Toronto?

Watch these. Learn!

Solemn High Mass-Toronto, Our Lady of Victory

This Saturday, October 9, 2010 at 11:30 AM, my Knights of Columbus Council with the attendance of Knights of Malta and the Knights of the Holy Sepulchre will again sponsor the annual Holy Mass in honour of Our Lady of Victory (of the Rosary) in the commemoration of the European victory at the Battle of Lepanto over the attempted Islamic Caliphate by the Ottoman Turks.

The Mass is a Solemn High Mass, or Missa Solemnis in the Extraordinary Form of the Roman Rite according the Missale Romanum, 1962 Anno. Domini.

TORONTO ORATORY CHURCH OF THE HOLY FAMILY
1372 King Street West, Toronto
11:30 AM

Father Tom Lynch, Guest Homilist

Reception to follow.

Pro-Life arrests at Carleton University

Courtesy of Queens Alive:

The head of security at Carleton University in Ottawa has had these students arrested. This "private" publicly-funded university in Canada's capital has violated its own policies as read by this brave student on student demonstration and academic freedom. If universites cannot be a place for divergent view than what are they for? Teaching people to think? Only as long as they thonk what it popular or politically-correct perhaps.

The condescension, "you can pack up your signs..." is just laughable.

I Canada to a tuition paying student; at a publicly-funded university.

Tragic.

d

Solemn Mass for Blessed Newman at Toronto Oratory

d

In Honour of the Beatification of Venerable John Henry Card. Newman of The Oratory

d

Lead, Kindly Light, amid the encircling gloom
Lead Thou me on!
The night is dark, and I am far from home
Lead Thou me on!
Keep Thou my feet; I do not ask to see
the distant scene — one step enough for me.

I was not ever thus, nor pray'd that Thou
Shouldst lead me on.
I loved to choose and see my path, but now
Lead Thou me on!
I loved the garish day, and, spite of fears,
Pride ruled my will: remember not past years.

So long Thy power hath blest me, sure it still
Will lead me on,
O'er moor and fen, o'er crag and torrent, till
The night is gone;
And with the morn those angel faces smile
Which I have loved long since, and lost awhile.

Tower and Temple Fall to Dust

e
To my American cousins, friends and readers.

Mass in the Extraordinary Form of the Roman Rite again in Fergus, Ontario!

e
Once again, Father Ian Duffy of St. Joseph's Catholic Church just north of Guelph, Ontario and an hour from Toronto will celebrate the Holy Mass of the Roman Rite in its Extraordinary Form. Father Duffy had done this on many festive occasions. The Mass is regularly celebrated there as a Missa Lecta on Saturday and Monday mornings.

Missa Cantata for the Feast of the Nativity of Our Lady

St. Joseph's Church

460 St. George Street West

Fergus, Ontario

Wednesday, September 8 at 7:00pm

Chant and Polyphony by - Ensemble Sine Nomine

There will be a free will offering to cover the expenses of the Choir.

Assumpta est Maria

Mimico Iconoclasts

Perusing through a neighbourhood Facebook page promoting a community event, I came across this picture of St. Leo's Catholic Church from 1961. For those of you familiar with The Oratory in Toronto, Holy Family is the "Mother Church" of St. Leo's and the original church building was the first Catholic Church in what was this part of Toronto.

The mural appears to be St. Leo the Great meeting with Attila the Hun in A.D. 452. Pope St. Leo the Great also combated the Pelagian and Manichean heresies. This hero and Vicar of Christ now hides behind a beige and yellow "sponge" wall and the Altar is replaced by the chair of the presider of man!

Another prime example of the pathetically false interpretation of the Second Vatican Council.

I Heard the Voice of Jesus Say

Okay, so you don't think I've gone totally charismatic with my post below; here is one of my favourites and I'll sing it tomorrow at the Anticipated Mass at St. John the Evangelist during Communion--but I'll sing the Proper first!

Wow, I used to sing like this too...

The Battle for the Ancient Mass

I urge you to sit back and listen to Father Calvin Goodwin, FSSP, from Our Lady of Guadalupe Seminary in Denton, Nebraska as he discusses the history and struggles associated with the Traditional Latin Mass in this hour long talk.


There are remarkable quotes from Leo XIII, Pius X, Paul VI, John Paul II and Benedict XVI and insight into the pathetic opposition at the highest levels to the traditional liturgy.