Aloysius Cardinal Ambrozic, Requiescat in pace

A nice letter from Madrid

I met Thomas Rosica sometime around 1997 whilst he was at the Newman Centre in Toronto. I was asked to assist another musician in the teaching of Gregorian chant. The meeting with him was unremarkable and it occurred once when he hired me and others to sing a black-tie concert just after Christmas for some special guests. This was in addition to the Saturday afternoon chant classes.

In 2011, I wrote to complain about his public comments criticizing Catholics as "extremists" and "Taliban Catholics." The email went to info@saltandlighttv.org. It was not too many hours after, an insulting and degrading response came from him. Over the next month, I received more than a dozen emails that were derogatory, insulting, demeaning, and one that was potentially threatening to my livelihood. It stopped when I wrote him and warned him that any continuous harassment from him would result in an action on my part to stop him.

Months later, out of the blue, without contact in five months and without provocation and whilst in Madrid at World Youth Day with Pope Benedict XVI, he found the time and considered me important enough that he should write again.

I responded and advised him that I would be filing an official complaint against him with the Judicial Vicar of the Archdiocese of Toronto and the Congregation of St. Basil; and, that his email would be published on this blog in an effort to stop the continuous harassment.

Here is that email, word for work with only my personal address removed.

From: Thomas Rosica [rosica@saltandlighttv.org]
Subject: Voris' TV exposed for what it is
To: -----.-----@------.com                                                                                
Date: Thursday, August 18, 2011, 2:36 PM
Dear David,
For all your chant and rant, you obviously have very poor judgment in those you prop up as your gods... and those with whom you enjoy being photographed!
Read this story below which has broken in the news today as Mr. Voris is exposed for what he is... and isn't.
I beg the Holy Spirit to open your eyes, heart and mind to the Truth, not the myth you are pushing as the real Church, the "real" Catholic TV, the real nonsense.
God bless you... from Madrid.
Fr. Rosica

Una Voce Toronto Choir

Over the last few months, Una Voce Toronto has been promoting and organizing the holy Mass on specific feast days in the Extraordinary Form of the Roman Rite in Toronto.

On Corpus Christi at St. Mark's over 225 attended a Missa Solemnis and a few evenings ago on the Feast of the Assumption of the Blessed Virgin Mary over 375 attended the Missa Cantata.

With the direction of the Board of Una Voce Toronto, Vox is forming the Una Voce Toronto Choir to be available for various Masses which we sponsor over the course of the year.

The next are:

September 14, Holy Cross in Mississauga
November 1, All Saints in Etobicoke
December 8, Immaculate Conception in Richmond Hill

The music programs will include the Gregorian Chant Propers, Gregorian Ordinaries for Mass IV Cunctipotens Genitor Deus, Mass VII Missa de Angelis, Mass IX Cum Jubilo and the Requiem Mass. Polyphonic Masses will include the Mass for Three Voices by William Byrd and the Missa Salve Regina by Christoph Dalitz with motets by Palestrina, Arcadelt and others as part of the preliminary plan.

Choir practices will be every Tuesday beginning in September at a central location.

For more information:

unavocetoronto@gmail.com

The Latin Mass and one priest's 'science fiction'

On this early Sunday morning, I found this in my inbox from Matt C. Abbott:

Matt C. Abbott column

The Latin Mass and one priest's 'science fiction'

Matt C. Abbott

Matt C. Abbott
August 14, 2011

In a recent parish bulletin, Father Bill Conway, pastor of Divine Savior Parish in the Diocese of Joliet, Ill., wrote (excerpted and slightly edited; click here to see the bulletin):

It is worth one's time to consider what some of the Church's leading theologians at the Second Vatican Council thought and wrote concerning the Eucharist and liturgy. In recent years one hears some speaking of the role of the priest in the liturgy as acting in persona Christi ('in the person of Christ'). My fear with such language is that it may have the effect of clericalizing the celebration of the Eucharist, making the assembly once again a passive observer....

While I respect the decision of the Holy Father to permit the extraordinary rite of the Tridentine Mass (please note 'extraordinary'), my criticism of this form is that by the very manner of its celebration it renders the role of the laity to being little more than onlooker. In fact, it was precisely because of this that the Council Fathers in Sacrosanctum Concilium mandated the reform of the Latin Rite of the Catholic Mass: 'In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else (#14).'

Phrases such as in persona Christi [and] ad orientem, I believe, run contrary not only to the spirit of Vatican II but to the very tradition of the Church. Jesus did not celebrate the Last Supper with His back to the apostles (ad orientem) but rather reclined at table with them....

I asked Father John Trigilio Jr., president of the Confraternity of Catholic Clergy, to comment on Father Conway's assertions. Father Trigilio, as he has done on previous occasions, graciously provided me with the following response:

Father Conway needs to reread the actual texts of the Second Vatican Council as well as the Catechism of the Catholic Church. His Eucharistic theology is interesting, but not Catholic. If he has a problem with the notion of 'in persona Christi,' then he has a problem with Holy Mother Church.

The conciliar document Presbyterorum Ordinis had this to say about the phrase 'in persona Christi' in relationship to the priesthood: 'Priests act especially in the person of Christ as ministers of holy things, particularly in the Sacrifice of the Mass, the sacrifice of Christ who gave Himself for the sanctification of men.'

'Thirty years later, the Catechism of the Catholic Church reaffirms this teaching:


'It is in representing [Christ] that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer.' (1348)

'Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord.' (1411)


Lex orandi, lex credendi. The Holy Sacrifice of the Mass embodies what Catholicism believes about the Holy Eucharist. The teachings on the ministerial priesthood and on the Holy Sacrifice of the Mass are embodied in how the Mass is celebrated. What we believe and how we worship are integrally and organically connected.

The congregation does not consecrate bread and wine. The common priesthood of the baptized faithful does not have the power to transubstantiate bread and wine into the Body and Blood, Soul and Divinity of Christ. The ordained ministerial priesthood alone acts in persona Christi and consecrates bread and wine into the Real Presence for the sake of the people of God. Needing to be spiritually fed, the priest, like Moses of old, provided food for the journey. The manna given in church is the Precious Body and Blood of Christ. The people receive and are fed. The priest is the one who provides and then feeds the people the bread from Heaven.

The faithful participate in the sacrifice by their offering of themselves. This is why the English translation of the Roman Missal is being corrected to have the priest say at the preparation of the gifts: 'Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the almighty Father.' Previously, the English said 'our sacrifice' even though the Latin was always ut meum ac vestrum sacrificium so as to distinguish the sacrifice of the priest (who acts in persona Christi as an 'alter Christus') from the sacrifice of the faithful.

Divine worship and Church doctrine coincide and correspond with one another. A theology based on the premise that the congregation or the common priesthood of the baptized consecrates the bread and wine at Mass is not Catholic (and certainly not Eastern Orthodox, either). What also worries me is the one-liner in Father Conway's bulletin: 'Would that those who wish to restrict or limit the presence and active participation of women in the liturgy take heed.'

Sounds dangerously close to a heretical notion some dissident priests — and one or two nutty bishops — have been recently espousing. Ordinatio Sacerdotalis ended the debate once and for all. It is an infallible teaching of the Church that only baptized males can be ordained. It is also infallible teaching that only the priest consecrates the bread and wine at Mass.

I suggest that [Father Conway] get some remedial catechesis so he can better instruct his flock on what the Church truly teaches as opposed to his own personal theories, which are more akin to science fiction than divinely-revealed truth.

Responding to the same commentary, Susan Gorski of Illinois sent the following (edited) email to Father Conway:

'I write to you out of concern for your commentary about acting 'in persona Christi' in your July 31 bulletin. You write about your fears and you criticized a form of worship that is centuries old. Clericalizing the celebration of the Eucharist? I thought it required a priest to consecrate the host into the Body and Blood of our Divine Lord; is this no longer true? Do you openly express that you think the pope was wrong? Do you doubt transubstantiation?

'You criticize the extraordinary form of the Mass as though it demotes humanity and relegates them to mere onlookers; but that is not true. In the Tridentine rite, everyone participates in the worship of God as led by the priest by intelligently and reverently praying the Mass.

'The blurring of the distinction and dignity that is the institutional priesthood appears to be a desire to dissolve the priesthood entirely. One of the exact titles of the papacy is Servus Servorum, or servant of the servants. This is an indicator of the responsibility you hold as a priest for the care of the souls in your charge.

'Are you to be a shepherd of the flock, or a hireling that runs away when the going gets difficult? This is a major difference between a priest and a lay minster. Are there wolves out there ready to scatter the flock? Perhaps you do not believe in an actual devil. If you do not believe in the devil, then who is doing his work now? Is there not evil in this world that is beyond the scope of social justice, or is that all there is?

'I've heard a number of priests in the Diocese of Joliet say they believe that salvation of souls is achievable through social justice — and they do not believe that the most important work of the priest is the salvation of souls through the sacraments. They feel salvation comes mostly or entirely through social justice; but this is only a very small portion of their priestly responsibility.

'In the Traditional rite, the priest leads the people in worship of God and the people follow in worship to God. The priest is a servant of the people by being a servant to God first. He is to uphold the faith, he is to care for his flock, and if he should lose one of them, he should go out and search until he finds the lost sheep. This is the traditional priesthood.

'Priests' hands are anointed for a reason. He is not a hireling; he is married to the Church and is to be her defender. So why do you question the teaching of the Magisterium on in persona Christi? Why do you fear it? Do you doubt your faith? This is what I read when I read your column in the bulletin. Sharing that doubt and fear with your flock means their shepherd isn't comfortable upholding the teachings of the Church.

'I am praying for you, Father Conway.'

---

Matt C. Abbott is a Catholic columnist with a Bachelor of Arts degree in Communication, Media and Theatre from Northeastern Illinois University in Chicago, and an Associate in Applied Science degree in Business Management from Triton College in River Grove, Ill. He has worked in the right-to-life movement and is a published writer focused on Catholic and social issues. He can be reached at mattcabbott@gmail.com.

(Note: I welcome thoughtful feedback from readers. If you want our correspondence to remain confidential, please specify as such in your initial e-mail to me. However, I reserve the right to forward and/or publish e-mails — complete with e-mail addresses — that are accusatory, insulting or threatening in nature, even if said e-mails are marked confidential. Also, for subscribers to my column, please e-mail me directly instead of simply hitting "Reply" to the e-mail sent to you by the RenewAmerica site. Thank you and God bless!)

© Copyright 2011 by Matt C. Abbott
http://www.renewamerica.com/columns/abbott/110814

Linda Gibbons: Canada's Prisoner of Conscience

The law is an ass.

By John Jalsevac
TORONTO, Ontario, August 5, 2011 (LifeSiteNews.com) – Yesterday, I once again filmed and photographed Linda Gibbons being arrested for doing nothing more than peacefully trying to convince women entering an abortion clinic to not make the same mistake she herself made years ago. Since Linda’s first arrest in 1994 I have covered the story of her arrests again and again. In 1999, I was also arrested by out-of-control police officers directed by a sheriff who also seemed to be in a cozy relationship with abortion center staff. Eight months later the phony charge was dropped.
Yesterday, however, seemed different and unreal. (See video)
The officers and the sheriff were again going through the usual required motions, but this time they seemed confused about how to justify a law enforcement contingent of 6 police officers and 2 sheriffs for this situation. The quiet, passive, soft spoken woman of conscience was obviously no danger to anyone. The severity of the penalties in the injunction, which she has endured for years, is an embarrassment to anyone of reason.
Read the rest here.
Here is the dangerous woman arrested by such brave Toronto police doing the bidding of a corrupt Crown and murderous so-called, doctors and nurses:

THIS CONTINUING OUTRAGE IN CANADA MUST END!

Walking Pilgrimage to Our Lady of the Cape

**Announcing**

A 3-day Walking Pilgrimage to the shrine of Our Lady of the Cape, Quebec
Saturday 3rd to Monday 5th September 2011
(An ‘Una-Voce Toronto’ sponsored event)
Transportation from Toronto to Pilgrimage
Bus Departs Toronto at 12:00 noon on Friday September 2nd. Bus departs Shrine for
Toronto at 3pm on Monday 5th.
Transportation Cost: ~$85 Pilgrimage Registration Cost: $75
More Information:
Patrick: Email: mcloughlin.patrick (at) gmail (dot) com
Ken: Email: ken.bradley (at) weighhouse (dot)com


Marie Reine du Canada, (click here for their Facebook event page) a lay-led apostolate of St. Clement Parish, Ottawa, organizes the annual three-day 100 km pilgrimage on foot from Saint-Joseph-de-Lanoraie to Notre-Dame-du-Cap shrine at Cap-de-la-Madeleine, Que. It is 3 days of prayer, Penance, Fraternal Charity and many graces. A pilgrimage is a journey made to a holy place or shrine for the sanctification of the pilgrim; with the purpose of venerating a saint or martyr associated with the site; to pray to God; to ask for supernatural aid; to give thanks for favours received; or to discharge a religious obligation. The arduous journey, offered joyfully to God, represents our spiritual pilgrimage to the Heavenly City.

Mass is celebrated each day of the pilgrimage in the Extraordinary Form of the Latin Rite, the traditional liturgy of the Roman Catholic Church. The Holy Father, Pope Benedict XVI, has expressed the desire that the Tridentine Latin Mass according to the 1962 Missal of Blessed Pope John XIII should flourish and continue to enrich our spiritual lives, particularly among the young. Our chaplains are priests of the Fraternity of St. Peter, canonically established by Pope John Paul II in 1988.

While walking each day, we pray the Rosary (in French and Latin) and Sing from a pilgrimage program book provided to each pilgrim. In late evening we pray Compline with the priests. The churches we visit along the route are truly spectacular by Canadian standards. Built in the 19th and early 20th century, they show the vibrancy of the faith that once was a large part of Quebec's identity. The Holy Sacrifice of the Mass is celebrated in parish churches along the route -- in Berthierville, Yamachiche, and in the historic Small Shrine of Our Lady of the Cape at Cap de la Madeleine -- with the blessing of the Bishops of Joliette and of Trois-Rivieres, and the local parish priests. Two priests are normally available to hear confessions in French and English, throughout the pilgrimage, en route, in camp or before mass.
http://www.marie-reine.ca/registration.html

What to Bring

1. Well-used, broken-in footwear is recommended. It's a good idea to double up on socks to reduce the likelihood of blisters; that's what the guy at the front does.
2. Very basic (but good) meals are provided. They consist of bread with jam etc. and coffee or hot chocolate at breakfast; bread and water at lunch; the same at dinner, plus hot soup. It is strongly recommended to bring your own food as well, trail mix, fruit, granola bars and other energy food to fill the gap and share with others. Do not bring food that requires heating; as there are no cooking facilities.

3. Ample bottled water is provided but you may wish to bring a few juice boxes.
4. Bring an insulated mug or thermos to hold hot beverages in the morning and soup in the evening.
5. Your heavy luggage, such as tents, sleeping bags, and duffel bags with clothing, will be moved by a truck driven by the Worker Pilgrims of the St. Joseph Chapter.
6. Some pilgrims like to have a day pack (small backpack) in which to carry sunscreen, a hat, a poncho or rain-jacket, and an extra bottle of water. It should be as light as possible since you will carry it all day.
7. The only banners permitted are those with a patron saint or parish symbol. No slogans, signs, or 'organizational' banners are allowed.
8. You will be provided with a booklet containing the Mass with Propers for the three days. No need to bring a Missal.
9. The spirit of pilgrimage: Your Chapter will be your "family" for the three-day walk.

Each pilgrim marches, sings and prays with as much fortitude as personal stamina will allow, maintaining appropriate decorum and deportment throughout. In the spirit of sacrifice and of charity you are urged to be attentive to your fellow pilgrims, assisting and encouraging those who are suffering, discouraged or more weary than yourself.

Priest attacked, guilty of celebrating the Latin Mass

Breaking from Rorate:


Priest attacked, guilty of celebrating the Latin Mass
...
Tue, 26/07/2011 - 15:24


"You have been tough, but we will smash your head. Signed, Your friend Satan". That was one of several threatening messages sent to Father Hernán García Pardo, parish priest of San Michele, in Ronta [Mugello region of the Province of Florence, Tuscany]. His fault [was] that of celebrating the Latin Mass, liberalized by Benedict XVI in September 2007.


The warnings, which had been recurrent for some time, had not made the priest, who despite everything has continued to say Mass according to the ancient rite, give up. The last chapter [took place] last Wednesday, when he was beaten up by a 'faithful' in the town's rectory in the presence of his aged mother. The beating led to bruising on his back; having been sent to the emergency room of Borgo San Lorenzo, he was medicated.


The news item was published today in the Giornale della Toscana; the accusations made against Father Hernán are those of scattering the flock; above all, he is not forgiven for distributing communion in the mouth [to the] kneeling [faithful], instead of on the hand, in the same manner as Benedict XVI. For others, the Italian-Argentine priest has only brought back some sacred austerity to the parish, excluding guitars from the functions and bringing back to within the walls of the church the ancient Gregorian chant. ...
[Source: Il sito di Firenze]
[Other sources: Libero News, La Nazione; tip: Secretum meum mihi.]

The Hands of the Laity

With a tip to Rorate for this quote:

"And when they came to the floor of Nachon, Oza put forth his hand to the ark of God, and took hold of it: because the oxen kicked and made it lean aside. And the indignation of the Lord was enkindled against Oza, and he struck him for his rashness: and he died there before the ark of God." --2 Samuel 6: 6-7 Douay-Rheims

Quaeritur:

I: If there are two priests present distributing Holy Communion, why are two Extraordinary Ministers of Holy Communion necessary on a Saturday when there are less than 70 people present?

II: Why am I still shocked when whilst the priest is occupied as he should be in the Confessional, a woman feels it simply okay to attend to the Tabernacle to retrieve Consecrated Hosts for the sick?

How do we end this?

Discuss.

Two Liturgical Reads

From The Heresy of Formlessness...

"I am firmly convinced... that vernacular hymns have played perhaps a significant part in the collapse of the liturgy. Just consider what resulted in the flowering of hymns: Luther's Reformation was a singing movement,and the hymn expressed the beliefs of the Reformers. Vernacular hymns replaced the liturgy, as they were designed to do; they were filled with the combative spirit of those dismal times and were meant to fortify the partisans. People singing a catchy melody together at the top of their voices created a sense of community, as all soldiers, clubs, and politicians know. The Catholic Counter-Reformation felt the demagogic power of these hymns. People so enjoyed singing; it was so easy to influence their emotions using pleasing tunes with verse repetition. In the liturgy of the Mass, however, there was no place for hymns. The liturgy has no gaps; it is one single great canticle; where it prescribes silence or the whisper, that is, where the mystery is covered with an acoustic veil,as it were, any hymn would be out of the question. The hymn has a beginning and an end; it is embedded in speech. But the leiturgos of Holy Mass does not actually speak at all; his speaking is a singing, because he has put on the "new man", because, in the sacred space of the liturgy, he is a companion of angels. In the liturgy, singing is an elevation and transfiguration of speech, and, as such, it is a sign of the transfiguration of the body that awaits those who are risen. The hymn's numerical aesthetics-- hymn 1, hymn 2, hymn 3-- is totally alien and irreconcilable in the world if the liturgy. In services that are governed by vernacular hymns, the believer is constantly being transported into new aesthetic worlds. He changes from one style to another and has to deal with highly subjective poetry of the most varied levels. He is moved and stirred-- but not by the thing itself, liturgy: he is moved and stirred by the expressed sentiments of the commentary upon it. By contrast, the bond that Gregorian chant weaves between the liturgical action and song is so close that it is impossible to separate form and content. The processional chants that accompany liturgical processions (the Introit, Gradual, Offertory, and Communion), the responsories of the Ordinary of the Mass that interweave the prayers of the priest and The laity, and the reciting tone of the readings and orations-- all these create a ladder of liturgical expression on which the movements, actions, and the content of the prayers are brought into a perfect harmony. This language is unique to the Catholic liturgy and expresses it's inner nature, for this liturgy is not primarily worship, meditation, contemplation, instruction, but positive action. It's formulae effect a deed. The liturgy's complete, closed form has the purpose of making present the personal and bodily action of Jesus Christ. The prayers it contains are a preparation for sacrifice, not explanations for the benefit of the congregation; nor are they a kind of "warming up" of the latter. In Protestantism, vernacular hymns came in as a result of the abolition of the Sacrifice of the Mass; they were ideally suited to be a continuation of the sermon. Through singing, the assembled community found its way back from the doubting loneliness of the workday to the collective security of Sunday-- a security, be it noted, that arose from the mutual exhortation to remain firm in faith, not from witnessing the objective, divine act of sacrifice."

[Mosebach, Martin. The Heresy of Formlessness. Trans. by G. Harrison. Ignatius, 2006. (p.40-42)]

And this incredible free on line book by Francis Koerber with live hyperlinks.

What Should We Be Singing Now?

Now, how do we get this to happen in our parishes?

What do you think you could or should do to facilitate what the Church really desires in liturgical worship?

Kneeling.

"It may well be that kneeling is alien to modern culture–insofar as it is a culture, for this culture has turned away from the faith and no longer knows the One before whom kneeling is the right, indeed the intrinsically necessary gesture. The man who learns to believe learns also to kneel, and a faith or a liturgy no longer familiar with kneeling would be sick at the core. Where it has been lost, kneeling must be rediscovered, so that, in our prayer, we remain in fellowship with the apostles and martyrs, in fellowship with the whole cosmos, indeed in union with Jesus Christ Himself."

Pope Benedict XVI writing in the Spirit of the Liturgy.

Children Smarter than Canadian Liturgical Experts, in other news, Man bites dog...

For once, I have nothing to say...

The combox is open for the Ontario Liturgical Conference, the National Council of Liturgical Music, the Canadian Conference of Catholic Bishops and just plain old dumb Canadian Catholics who find the above tooooooooo haaaaaaaaaaaarrrrrrrrrrrrrrrrrrrrrd.

Aw, come on; you knew I couldn't really say "nothing!"

Corpus Christi to return to Thursday?

Antonio Cardinal Cañizares Llovera is the Prefect for the Congregation of Divine Worship and the Sacraments. When he signs a document on liturgy and gives an instruction, it is with the approval of the Pope and we must obey; when he opines, as in this case, we need to listen and observe that where we are going. Enough of this lazy Catholic idea of transferred feasts to Sunday. Let's not forget Ascension THURSDAY and Epiphany on JANUARY 6 and the Octave of Pentecost and Gesima Sundays. These could be returned to the Ordinary Form of the Roman Rite (of which he is speaking, with little trouble. There are already Mass texts in the Missal for the three Sundays which these feasts impose. The Octave of Pentecost and Gesima Sundays would require a little more adjustment to the Propers.

This from Zenit:

Liturgy Official Backs Return of Corpus Christi to Thursday

Notes Desire That Christians Proclaim Christ's Presence

VATICAN CITY, JUNE 28, 2011 (Zenit.org).- The prefect of the Congregation for Divine Worship and the Sacraments says he thinks the feast of Corpus Christi should be returned to its traditional Thursday celebration, to better highlight the link with Holy Thursday and show how Christ is the center of everything.

Cardinal Antonio Cañizares Llovera spoke to Vatican Radio about the feast, celebrated in many countries last Sunday, but traditionally marked on the Thursday before, as it still is in Rome.

"I think that to exalt the feast of Corpus Christi on its own, separate from Sunday, would be a very joyful and very hopeful reality, which would mean saying to all people in mid week that Christ is truly the center of everything," he said.

Corpus Christi is lived as an obligatory day to attend Mass in countries where it is celebrated on Thursday, such as Mexico.

In countries where the feast is moved to the Sunday following, the celebration is combined with normal weekend Masses.

Shining more than the sun

Cardinal Canizares proposed that if the feast is lived intensely, even if on Sunday, the time will not be far off when "Corpus Christi will be celebrated again on Thursday, as it was historically, which evokes, in some way, Maundy Thursday."

The 65-year-old Spanish cardinal also referred to an adage that reflects the popular tradition in Spain of celebrating the feast of the Eucharist: "There are three Thursdays in the year that shine more than the sun: Corpus Christi, Maundy Thursday and Ascension Thursday."

In the majority of Spanish cities today the feast of Corpus Christi is celebrated on Sunday; the preceding Thursday is a working day.

However, some local churches, such as Toledo, Seville and Granada celebrated the feast on Thursday.

"My personal wish has been for a long time that we return to Corpus Christi Thursday," said the former archbishop of Toledo and primate of Spain.

For the cardinal, this feast means "to recognize that God is here." To go out in procession through the streets with the Most Holy Sacrament is an invitation to adore the Lord, a public confession of faith in him and an acknowledgment that to go "with the Lord is what truly matters for the renewal and transformation of society."

"It is a day of very great joy, especially in Spain," he recalled. The cardinal noted his hope that all Christians would proclaim "that Christ is present in the Eucharist, that Christ is with us."

Over 500 in Toronto at Latin Mass for Sacred Heart!

In the presence of Bishop John Boissonneau, Auxiliary Bishop of Toronto over 500 people attended a Missa Solemnis for the Feast of the Sacred Heart in the Extraordinary Form of the Roman Rite at St. Peter's Catholic Church on Bathurst Street in downtown Toronto.

Last week for Corpus Christi over 225.

I'd say we're making some progress.

Next: St. Mary Immaculate in Richmond Hill on the Feast of the Assumption of the Blessed Virgin Mary on August 15.

Don't forget, every Sunday at The Oratory Church of St. Vincent de Paul, St. Theresa Shrine (moving in September to St. Lawrence the Martyr and St. Patrick's in Schomberg.

Eleven hundred year old Gloria is "too hard" for you!

If the oldest known music for the Gloria is simply "too hard" for our modern, educated selves what on earth did they before the 900's since Guido Aretinus de Arezzo was born in 995. When this monk first devised a method of writing down music on lines and spaces, this Gloria, the first written down by him was already being sung!

But you, dear reader, dear Canadian Catholic are too dumbed down by the Ontario Liturgical Music Conference, the National Council of Liturgical Music, the Canadian Conference of Catholic Bishops, disgraced Bishop Lahey's CBWIII, OCP, GIA, Haughen-Hass, St. Louis Jesuits and others to sing something which was written so long ago we only know that it is 1,100 years old because that is when quill was put to parchment.

You dear reader, dear Canadian Catholic are just too, too dumb and will find it much, much "too haaaaarrrrrd" to sing something sung by your Catholic ancestors so long ago that the Chinese had not yet invented gun powder and movable type.

The Sung Mass for the corrected translation of the Third Typical Edition of the Roman Missal has been beautifully prepared by ICEL, the International Commission for English in the Liturgy; they've clearly made amends for their work over 40 years ago! This is all to be published in every Missal, altar and pew for priest and people, as appropriate!

This has been mandated for the English speaking countries in each Missal and it is to be available in each hymn book--the basic Chant Mass setting. They have brilliantly utilised the Gloria from what is now known as Mass XV, Missa Dominator Deus which is in both the Liber Usualis for the Extraordinary Form of the Roman Rite and the 1974 Graduale Romanum and its later, 2000 Gregorian Missal for the Sung Ordinary Form of the Roman Rite.

The "numbers" Mass VIII, Mass XV, etc. date from the post Trent period and these Masses were not necessarily composed as a unit. The names, except in the case of the 16th century Missa de Angelis, the beautiful but least, Gregorian, come from the Kyrie tropes that were eliminated with the liturgical discipline of the Council of Trent. Some of these include Mass I Lux et Origo, Mass IX Missa Cum Jubilo, Mass XI Orbis Factor, etc. The tropes were phrases of prose and poetry used to amplify or embellish a text. Interestingly, an example of a trope was returned in the Novus Ordo Penitential Rite, "LORD, you were sent to heal the contrite of heart, LORD, have mercy" the preface to LORD, have mercy, being the trope.

Well, back to the Gloria.

This Gloria, the oldest known in the whole repertoire of liturgy, the original sung Gloria, sung over 1100 years ago is "too hard" for you. Thus the Canadian Conference of Catholic Bishops and their liturgical experts have not put this Gloria into Celebrate in Song but some other "anonymous" chant-like Gloria.

"The National Council for Liturgical Music suggested that the ICEL chant for the Gloria would not be easy to learn an therefore for the implementation resource they chose the setting you find in Celebrate in Song."

Will this mean that this beautiful Gloria will be relegated to the back burner when they finally publish it which they must?

Here is the Gloria in its original Latin and below in the corrected translation.

Do you think this is too hard?

Proof: The Canadian Bishops' Conference wants you off your knees!

...and to obey a "lay minister" when ordered to do so!

Where is the GIRM (General Instruction on the Roman Missal) for Canada?

A few months ago, I posted this and this. I stated at that time that Canadian bishops asked the congregation for Divine Worship and Discipline of the Sacraments to approve a variety of kneeling postures for Canada. I also indicated at the time that this was the reason for the delay in the Recognitio for Canada. (I will also say that I was chastised by a few bloggers demanding "proof"and that I publicize my "sources.")

I've written three times to the experts at the Canadian Conference of Catholic Bishops to ask this question. I wrote this week to remind them that I had already written twice before with no answer and I finally received a response with the proof that my suspicions were correct:

"The GIRM with Canadian adaptations is not in print yet precisely because the matter of posture is not yet settled. Until that happens (which we think we be soon) we cannot make the GIRM available."

Not if this blog can help it.

This is what was submitted to Rome for approval:

(52) In the dioceses of Canada, they should kneel from the singing or recitation of the Sanctus to the Memorial Acclamation, except when prevented by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel at the Consecration, however, should make a profound bow when the Priest genuflects after Communion. The diocesan Bishop may allow the common practice of kneeling at the Consecration only. Where it is the practice for the people to remain kneeling after the Sanctus until the end of the Eucharistic Prayer and before Communion when the Priest says, Behold the Lamb of God, it is laudable to retain this practice.

(53) To achieve uniformity in gestures and postures during one and the same celebration, the faithful should follow the instructions given by the Deacon, lay minister, or Priest in accordance with what is laid down in the Missal.

Can you explain to me why any Catholic in the pew is to listen to any "instruction" from a lay minister?

What is a lay minister anyway?

liturgy@cccb.ca

A Call for a Toronto Liturgical Movement!

In an Archdiocese where the late Monsignor John Edward Ronan founded the world famous St. Michael's Choir School, how did the Catholic liturgy in general and church music in particular in Toronto fall so far from the ideal? How did his vision of a school to provide music for the Cathedral and Archdiocese become such a failure?

Lest I provoke anger amongst the alumni or current students or professional staff let me state quite clearly, I love and support St. Michael's Choir School. While not an alumnus, I was invited to attend in 1963 but due to family issues I could not attend. Through the grace of God, music and liturgy have been part of my life since the age of 32, late perhaps, but better late than never. I also came to know many through three seasons singing with The Victoria Scholars a decade ago.

It has been a failure, not because of the Monsignor, the boys, the teachers then or now, it is a failure because somebody in almost each and every parish is preventing it from being anything else but. (As an aside, that is not the case at the Toronto parish where we had the Missa Solemnis last week; that Pastor employs organists and cantors from the School...thank you Father K!).

Where is the model that it should be for the rest of the Archdiocese? Why have we ignored this treasure. We have done so to our loss and the loss of our faith.

Parish priests, bishops, liturgists, amateur choir leaders, you have failed Msgr. Ronan, Msgr. Armstrong, Miss Mann, and their vision. You have failed the boys then and those now. You fail all the teachers and conductors there today. How is it possible that this school can be so present with its high standard of music and repertoire and yet most of what we have in our parishes is no better than anywhere else?

Why are choir school alumni singing as Cantors in Synagogues?

Why are they singing in Protestant worship communities?

Why are you Father, not insisting that you have an organist or cantor educated and trained at St. Michael's Choir School so that they don't have to sing in Jewish or Anglican congregations to use their artistic gifts. Don't tell me that they should sing in a Catholic Church, regardless. Why? To sing On Eagle's Wings, or worse? That is not what they trained for.

Why are you not paying your Cantor or Organist?

Why do you allow a gaggle of pretenders to take take such control of liturgy when you have this resource?

What affect has this had on liturgy and church music?

What are we all going to do about it?

This Archdiocese must have an Office of Sacred Liturgy and Divine Worship with the mandate to advise and teach and train on liturgical matters; I don't believe at all that one should say you must sing "this setting" but I do agree that a bishop can say you "cannot" sing that "setting" but only when his order is in harmony with true church music and what the Church desires.

How often do we write over and over again from St. Pius X and Tra le sollecitudini to Blessed John Paul II Chirograph on Sacred Music we keep ignoring them at our peril. Is anyone listening?

We owe Msgr. Ronan, Msgr. Armstrong and Miss Mann an apology.

Toronto needs a new liturgical movement and it needs it now.

In Toronto: A New Translation is Clearly Not Enough!

For decades our bishops been asked to control priests who consistently change the words of Mass or show "creativity" which results in deformation of the sacred liturgy. Now when it comes to the mode of Kyrie chosen by someone with 25 years study and experience, that they're going to control! Where are they when so-called church musicians deform the liturgy every week with music not in keeping with the mind of the Church?

For one year they wish to dictate what music will be used? Will that really mean no Marty Haugen? No more "Alleluia-cha, cha, cha."

It is posted on the Archdiocese of Toronto blog, "Around the Arch" that a letter was recently sent to the parishes from Bishop John Boissonneau, Vicar of Liturgy and Chair of the Archdiocesan Roman Missal Implementation Committee. It seems that what is desired is "unity" but at what cost?

I attended the Archdiocese of Toronto workshop a few weeks ago on music for the Mass in the corrected translation of the Roman Missal.

I was encouraged to see 500 people hungry to learn. But what did they learn? That the Gloria has a refrain; that nobody would "ever want to sing a Creed"* (see below) and that Canadian church music composers have an awful lot to learn. It is quite evident that the three composers in Celebrate in Song know little about what is true liturgical music consistent with Catholic history and praxis. I felt sorry for them when they could have been given so much more. I felt sorry for the Bishop, I know for a fact that he knows more than what the CCCB has foisted upon him and all of us!

That being said, I really do think the episcopacy the musical settings have overstepped their authority. Would that they would do the same with liturgical abuse and heresy which we have had to endure from some of our priests!

On the other hand, if they are serious and intend to keep out Marty Haugen, David Haas and the rest of the trash we've had to endure then maybe that is a good thing. My problem is that the alternative is not much better and this intent will keep out better music.

Let us look at His Excellency's letter:

1. We have been informed by the Canadian Conference of Catholic Bishops (CCCB) that both the English translation of the revised Roman Missal and General instruction (GIRM) will take effect in dioceses throughout Canada on the First Sunday of Advent (November 27/28, 2011). Archbishop Collins has authorized that parishes may begin to learn the new, sung mass settings and employ them in the liturgy as of September 25, 2011. Other than these settings, the newly translated prayers (collects, prefaces, etc.) of the Missal may not be used without specific permission before the First Sunday of Advent. (I really don't like this. Have a workshop on Saturday afternoon. We go to Mass to worship the Triune God, FATHER, SON and HOLY SPIRIT and to be fed the Holy Eucharist, but now we will go to practice singing to learn the new music? Let's just do it!

2. Four musical settings have been approved by the Bishops for use in Canada: three
commissioned by the CCCB and the “Chants of the Roman Missal” by the ICEL
(International Commission on English in the Liturgy). Thus, in addition to the
setting which will be found in the Missal, the CCCB also approved these settings
as presented in “Celebrate in Song”:

"Mass Setting A" by Fr. Geoffrey Angeles,
"Mass Setting B" (Mass of the Holy Family) by John Dawson,
"Mass Setting C" by Michel Guimont.

The CCCB has done the Church in Canada, our bishops, priests and you and me a diservice. These musical settings are about as far as quality church music for congregations as one can get. Frankly, they're quite dreadful and the Glorias, particularly Dawson's are near impossible for a congregation to sing with unreasonable leaps of fourths and fifths, syncopations and "D!'s. The Gloria is not metrical so is it forced to be and constant changes in Time Signature. Since when Fr. Angeles, Mr. Dawson and Mssr. Guimont, is there a "refrain" in the Gloria; the combox is open."
To help provide a spirit of unity and collaboration for all those involved in assisting our parishioners in full and active participation in the Eucharist, we are inviting
parishes to utilize two settings during the first year of implementation of the
new Roman Missal. We must be fully aware that all other settings presently being
used are not to be employed in the parishes after the First Sunday of Advent
because they do not reflect the new translation. This will be a significant change for choirs and cantors. If one is to make do this, then the Chant setting should be mandatory. I for one will not sing any of the three compositions listed above. I will use the Chant setting only with the Gloria from the Roman Missal. But my question is, "where is that Gloria from the Roman Missal? The Gloria in Celebrate in Song, IS NOT the Gloria from ICEL in the Roman Missal which is based on Gloria XV and is the oldest known dating from the 900's!)
You are invited to choose from a) ICEL Chants setting and b) one of the approved three CCCB sung settings. You can hear the settings by visiting our resources page of the Archdiocesan Roman Missal site: www.archtoronto.org/romanmissal/resources.htm.

This will allow parishioners, music ministers and clergy to collaborate on teaching and implementing musical settings that will become familiar to congregations at all masses. Please note: all the mass settings presently being used at parish liturgies need to be replaced by the new authorized settings effective the First Sunday of Advent 2011. The desire for a unity of musical settings in your parish may be challenging but your guidance and encouragement will make this exercise of decision-making a positive moment in liturgical renewal. (Let's make something clear. The Kyrie and Agnus Dei are not changing there is absolutely no reason why these need to change. Victor Togni's Parish Mass and Father Somerville's Good Shepherd Mass are perfectly acceptable. Respectfully I think they've overstepped their authority here.

4. We are aware that parishes have received other musical settings, including those from the United States. In order to foster unity, we ask all parishes to use the mass settings from the CCCB for the first year of implementation. Your cooperation is appreciated in adopting this approach in your parish.

This is poor quality church music and is inferior music to what we should have in our pews and we should be hearing music based on Gregorian modalities as prescribed in document after document!)
Thank you to all those who participated in the recent workshop related to
the music settings presented in “Celebrate in Song” and approved for use in
Canada. More than 450 people were in attendance for the gathering, a wonderful
response to the first of many planned sessions with parish musicians..

Here are the ICEL Roman Missal settings.

Someone asked the question, "Is the new translation enough?"

The answer is clearly, "No!"

*Clarification:

While it was sponsored by the Archdiocese, I was reminded by a commenter that it was presented by the Ontario Liturgical Conference Music Commission (which has no "Contact" link on its web page) and the two main speakers were Msgr. Murray Kroetch and Ms. Sandy Milne, former "Parish Minister" at St Aloysius Catholic Church in Kitchner. The same type of workshop has been held in other host dioceses. Ms. Sandy Milne is the one who said, "They've even included a sung Creed (in the chant setting), I can't see why anyone would want to sing it."

Now, this is from an expert at a "Liturgical Commission?"

And you wonder why we're in the mess which we are in?

Ontario Liturgical Conference Music Commission presenters (l-r) Greg DeSouza, Msgr.
Murray Kroetsch, Fr. Jerry Dunn, Sandy Milne, Sharon Fazari.