Saturday, January 12, 2008
Teddy Bear Picnic Mass
I never imagined that such a sacriledge would take place in our Diocese...
How are the children going to treat Holy Mass with dignity and reverence if at such a young age they have been introduced to this sacriledge?
An introductory extract from The Instruction Concerning Worship of the Eucharistic Mystery (Inaestimabile Donum)
Prepared by the Sacred Congregation for the Sacraments and Divine Worship Approved and Confirmed by His Holiness Pope John Paul II April 17, 1980.
This Sacred Congregation notes with great joy the many positive results of the liturgical reform: a more active and conscious participation by the faithful in the liturgical mysteries, doctrinal and catechetical enrichment through the use of the vernacular, and the wealth of readings from the Bible, a growth in the community sense of liturgical life, and successful efforts to close the gap between life and worship, between Liturgical piety and personal piety, and between Liturgy and popular piety.
But these encouraging and positive aspects cannot suppress concern at the varied and frequent abuses being reported from different parts of the Catholic world: the confusion of roles, especially regarding the priestly ministry and the role of the laity (indiscriminate shared recitation of the Eucharistic Prayer, homilies given by lay people, lay people distributing Communion while the priests refrain from doing so); an increasing loss of the sense of the sacred (abandonment of liturgical vestments, the Eucharist celebrated outside church without real need, lack of reverence and respect for the Blessed Sacrament, etc.); misunderstanding of the ecclesial character of the Liturgy (the use of private texts, the proliferation of unapproved Eucharistic Prayers, the manipulation of the liturgical texts for social and political ends) . In these cases we are face to face with a real falsification of the Catholic Liturgy: "One who offers worship to God on the Church's behalf in a way contrary to that which is laid down by the Church with God-given authority and which is customary in the Church is guilty of falsification."[7]
None of these things can bring good results. The consequences are--and cannot fail to be--the impairing of the unity of Faith and worship in the Church, doctrinal uncertainty, scandal and bewilderment among the People of God, and the near inevitability of violent reactions.
It appears that the waves of heresy has hit the shores of our Diocese. Why are we allowing such grave abuses that have destroyed thousands of years of Catholic tradition and doctrine into our parishes? This apparently shows a lack of understanding and ignorance as to what the Mass is about and what truly take place during the celebration of the HOLY SACRIFICE OF THE MASS.
Reverence and dignity must be restored to the Roman rite of Mass. Out with Clown Masses, Halloween Masses, Barney Masses, and Teddy Bear Picnic Masses. The enthusiasm of the clergy and laity to take part is such a grave sacriledge demontrates an appalling ignorance as to what really and truly takes place in the HOLY SACRIFICE OF THE MASS: Jesus is made present- The Real Presence of Christ in the Eucharist.
We are reminded by the great Saint of the Eucharist, St. Peter Julian Eymard of the sacredness of the Holy Mass and the degree of adoration, dignity and reverence it truly deserves:
"... He would rise again to be our perpetual Host of propitiation, the Host of our Communion, the Host of our Adoration. Heaven was enraptured at the sight of this mystery. The Most Holy Trinity contemplated it with love. The angels, struck with awe, adored it. And with what rage were not the demons seized in hell!"
Why then, is this being tolerated? How many warnings from the Holy See reprobating such actions need to be written, promulgated, and ignored, before more concrete action is taken? The abuses have to stop! Where is the unity in divine worship that had united all Catholic Masses for 2000 years?
The institution of this pernicious biritualism is intolerable to the faithful People of God! The unity of faith in the Catholic Church will be undermined by the existance of parallel rites. We must stand in defense of our liturgical unity, of its unitary ritual purity, of the active participation of the faithful against duplicitous attempts to introduce divisions within the faithful People of God! The faithful cannot be forced to cope with such unprecedented variety in worship. It is clear that a "liberalization" of the long-forgotten rites will shatter the united front of Catholicism as it faces its enemies!
Some sacrilegious Masses/Liturgies exposed on YouTube:
It may not be surprising to see our Masses turn into Protestant asssemblies if we don't act. It is apparently that many bishops and priests are not doing their job is safeguarding the deposit of faith. Therefore, we as the laity, faithful to Rome, must act! We need to save the Church! It is "not our bishops, not our priests and religious. It is up to you, the people. You have the minds, the eyes, and the ears to save the Church. Your mission is to see that your priests act like priests, your bishops act like bishops, and your religious act like religious." Archbishop Fulton Sheen.
St. Alphonsus Liguori CSsR, Doctor of the Church, warns us about Sacrilegious Masses in Chapter 7 of the Dignities and Duties of the Priest:
According to St. John Chrysostom, during the celebration of Mass the Altar is surrounded by Angels, who are present to pay homage to Jesus Christ, the Victim offered in Sacrifice. And St. Gregory asks, "who doubts that at the very hour of immolation, at that voice of the priest, the heavens are opened and the choirs of Angels are present at that mystery of Jesus Christ?" St. Augustine says that the Angels assist as servants to the priest who offers the Sacrifice.
Now the Council of Trent teaches that Jesus Christ Himself was the first that offered this great Sacrifice of His Body and Blood, and that He now offers Himself by the hands of a priest chosen to be His minister and representative on the Altar. St. Cyprian says that "the priest truly holds the place of Christ," and that, therefore, at the Consecration, he says This is My body: this is the chalice of My blood. To His disciples Jesus Himself said, He that heareth you, heareth Me . . . and he that despiseth you, despiseth Me.
The Confraternity of Catholic Clergy attempts to explain why such Masses continue to stain the Church and reduce the Mass to a mere show:
"Bad theology is supported by bad liturgy and together they spawn bad morality. As Catholic clergy and as baptized members of the Church, we ask that across the board, our shepherds enforce the universal laws of the church; to protect and serve the people of God by ensuring that every ordained deacon, priest or bishop will act morally, properly and pastorally; defend the deposit of faith as taught by the Magisterium; and insist that reverent and proper celebrations of the sacred liturgy be done everywhere, from seminaries to parishes to cathedrals."
The Holy Father, reminds us all that we "...ought to get back to the dimension of the sacred in the liturgy... the essential in the liturgy is the mystery, which is realized in the common ritual of the Church; all the rest diminishes it. Men experiment with it in lively fashion, and find themselves deceived, when the mystery is transformed into distraction, when the chief actor in the liturgy is not the Living God but the priest or the liturgical director." (Sermon to Chilean Bishops, 13 July '88).
A clip from the lecture "The Classical Roman Rite and the Renewal of the Liturgy," by Msgr. Michael Schmitz of the Institute of Christ the King Sovereign Priest. The transcript may be found here. In this video Msgr. Schmitz quotes H.H. Pope Benedict and reminds us that the liturgy is not something we can expose to our own whimps and fancies. Do read the transcript of his entire lecture.
Here is a video (in French) produced by the Society of St. Pius X displaying the beauty and reverence that is rightly mandated in the celebration of the Holy Mass. Though I am not of the opinion that we should return to the things of the past, it is worthwhile to note that nothing less can be given to the King of Kings and the Lord of Lords who renews His one sacrifice each day at the Altar. The Novus Ordo can be as inspiring and eddifying as the Extraordinary Form IF celebrated with dignity, reverence, love and humilty.
Secular Carmelite writter, Paul Malik warns the Church that "the vocations crisis in the Church is an self-imposed one". He was refering to the abuses in the liturgy.
Let us turn to the great saints of the Eucharist who defended reverent celebrations of Holy Mass and were themselves living examples of zealous priests who celebrated the Holy Mass with reverence, humility, love and ardour.
St. Peter J. Eymard, pray for us!
St. Francis Fasani, pray for us!
St. Josemaria Escravia, pray for us!
St. Gregory the Great, pray for us!
St. Padre Pio, pray for us!
Labels: Eucharist, Holy Father, Official Documents, Photos, Sacrilege, Saints, Video
Friday, January 4, 2008
Liturgical Unity
“The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition.” (Catechism of the Catholic Church 1201).
Forty Years after the Council
It is a sad symptom of what is “certainly a genuine crisis” (Pope John Paul II, Veritatis Splendor, 5) in the current life of the Church that those faithful who are rightfully attached to the Classical Rite or the Tridentine Liturgy have been accused of being ‘divisive’ or of ‘causing disunity’ in virtue of their attachment. The Holy Father has condemned such unjust treatment of traditional Catholics and even asked forgiveness for, “The at times partial, one-sided and erroneous application of the directives of the Second Vatican Council, (which) may have caused scandal and disturbance concerning the interpretation of the doctrine and the veneration due to (the Sacrament of the Holy Eucharist)” (Dominicae Cenae, III.12).
Of Fidelity & Sensibility
There is indeed a great threat to unity in the Church. It comes, however, from those who reject and disobey the apostolic tradition, NOT from those who UPHOLD it: “The criterion that assures unity amid the diversity of liturgical traditions is fidelity to apostolic Tradition” (Catechism of the Catholic Church, 1209). Therefore, it is the actions of the majority of the mainstream Catholic Church clergy and laity who have deviated from fidelity to apostolic tradition that has plunged the Church into the crisis that all of us now face. Only if wisdom that respected history, tradition, and sensitivity had prevailed, there would have been a far better result and less division.
Our Birthright
Futhermore, many young people have not heard of this rite of Mass that Pope Urban VII proclaimed as, ''the most beautiful thing this side of heaven". Perhaps, the Church could also take this opportunity to expose young Catholics to the rite of worship of our ancient Catholic religion and give them a sense of pride in their faith.
Only with pride and zeal for their faith, will young people step out to serve in the various ministries on their own accord. The traditional Mass is the birth right of all Roman Catholics around the world.
Community of Believers
The Second Vatican II Council refered to the Church as a Community, I'm sure that there are the older generation of Catholics who miss the old rite of Mass too, we have to be charitable and ensure that they do not feel left out. As a community of believers, we have to take into consideration all our brothers and sisters and not only our own intentions.
It is also interesting to note that over the past few years, an increasing number of young people have shown keen interest in the Tridentine Liturgy. The Church needs to be ready to supply the needs of the young people who will eventually be the supporting pillars of the Church.
Directions
Where are we headed I can't say... but perhaps the spirit of our late Holy Father, John Paul II is with us, continuing to bring about the 'new evangelization' he once called for. An evangelization not only to the Pagans and Protestants but amongst Catholics as well- an immersation of the rich liturgical ceremonies and customs of our One, Holy, Catholic, and Apostolic Church. Amen.
Labels: Evangelism, Holy Father, Liturgy, Second Vatican Council, Summorum Pontificum, Traditionalism
Tuesday, September 11, 2007
The Gospel of Hope
(By Pope John Paul II, Ecclesia in Europa)
In a special way priests are called by virtue of their ministry to celebrate, teach and serve the Gospel of hope. Through the Sacrament of Orders which configures them to Christ the Head and Shepherd, Bishops and priests must conform their whole life and all their activity to Jesus. By the preaching of the word, the celebration of the sacraments and their leadership of the Christian community, they make present the mystery of Christ, and in the exercise of their ministry they are called to prolong the presence of Christ, the One High Priest, embodying his way of life and making him visible in the midst of the flock entrusted to their care.
As men who are in the world yet not of the world (cf. Jn 17:15-16), priests are called in Europe's present cultural and spiritual situation to be a sign of contradiction and of hope for a society suffering from horizontalism and in need of openness to the Transcendent.
In this context priestly celibacy also stands out as the sign of hope put totally in the Lord. Celibacy is not merely an ecclesiastical discipline imposed by authority; rather it is first and foremost a grace, a priceless gift of God for his Church, a prophetic value for the contemporary world, a source of intense spiritual life and pastoral fruitfulness, a witness to the eschatological Kingdom, a sign of God's love for this world, as well as a sign of the priest's undivided love for God and for his people. Lived in response to God's gift and as a mastery of the temptations of a hedonistic society, it not only leads to the human fulfilment of those who are called to embrace it, but proves to be a source of growth for others as well.
Celibacy is esteemed in the whole Church as fitting for the priesthood, obligatory in the Latin Church and deeply respected by the Eastern Churches. In the present cultural context, it stands out as an eloquent sign which needs to be cherished as a precious good for the Church. A revision of the present discipline in this regard would not help to resolve the crisis of vocations to the priesthood being felt in many parts of Europe. A commitment to the service of the Gospel of hope also demands that the Church make every effort to propose celibacy in its full biblical, theological and spiritual richness.
Labels: Catholic Belief, Celibacy, Holy Father, Priesthood
Friday, August 3, 2007
Oakland priest Michael Wiener has been celebrating the Traditional Latin Mass since 1999
Incense, bells, mysterious words intoned in an ancient language, congregation and priest moving gracefully in unison as they perform a 1,500-year-old ritual -- that was the old-style Catholic Mass.
But when the Vatican decided to open up the Mass to improvisation in 1965, guitars replaced Gregorian chants, local languages replaced Latin, the priest faced the congregation rather than the altar and the entire Mass was simplified; a priest no longer made the traditional complicated series of scripted gestures during the Mass, nor did he wear elaborate old-style vestments.
Some appreciated the more down-to-earth feel of the new Mass. Others mourned the loss of the mystical, magical ancient Mass. Priests whose congregations wanted to celebrate the old-style Mass -- also referred to as the Tridentine Mass -- had to receive permission from a bishop to do so, until Pope Benedict XVI removed that restriction earlier this month.
Father Michael Wiener is a priest of the Institute of Christ the King Sovereign Priest in Oakland who has been celebrating the Traditional Latin Mass since he became a priest in 1999. I spoke with Father Wiener by phone about new- and old-style masses, the media coverage of Pope Benedict's restoration of the Latin Mass and the accompanying outrage over the reinstatement of a prayer asking God to convert the Jewish people.
Some of my Catholic friends who grew up with the traditional-style Latin Mass are quite passionate about it. They say it feels very special and powerful. What about it appeals to you?
It's mystical. It expresses very well the character of our faith, which at its center is a mystery -- the mystery of the incarnation of God.
Some people describe the Latin Mass as "bells and smells." That expression is somewhat belittling, but it's also accurate because the Latin Mass appeals to all of our senses in a powerful way. The Catholic faith is like that; it takes in the whole human being. It's not just something intellectual, something you read about in books.
Let's talk more about the traditional Latin Mass. For a long time you needed to get permission from a bishop before you could perform the Tridentine Mass. Why?
I believe there was a desire to unify the church's practice to the greatest possible extent by introducing the changed liturgy [new Mass] to the greatest number of faithful. But there have always been large numbers of people who have continued to celebrate [the traditional way].
Do you think the pope's announcement came as a surprise to many people?
No, I don't think so. The pope's predecessor, Pope John Paul II, had published two documents that urge wider practice of the Tridentine Mass. Pope Benedict's announcement was in line with this, it was a natural progression for the pope to end the requirement to get a bishop's permission before celebrating the Mass. It's a very happy progression for the faithful who are attached to the traditional rite.
Do you prefer celebrating the Tridentine Mass?
I do! I'm very much in love with this "Mass of all Ages" because it links us to the history of man, so to say. For many, many centuries, this Mass was celebrated and sanctified people, and it has brought about many saints.
All this has developed slowly and organically over the centuries, and is therefore a joy to celebrate. In German we'd describe it as "Gesamtkunstwerk," which means a piece of art that expresses an idea in a very complete way. In the Latin Mass, the priest, who is representing Jesus Christ, is enacting the mysteries of our salvation. The rite itself is full with history and many significant gestures and prayers. It's not only the language the Mass is said in, it's also what the priest does at the altar. Every gesture has meaning.
What are some of the gestures?
The kissing of the altar, making the signs of the cross many times, bowing your head, putting your hands on the altar or folding them on your breast. There are many, many gestures that in their sequence and in their completeness express the beauty of our religion. These gestures express the reverence, the worship, the respect and the awe of the priest in the moment of celebration. And I think the whole composition is very beautiful.
Pope Benedict said he was authorizing parish priests to celebrate the old Tridentine rite if a "stable group of faithful" requests it. Why does one need a stable group?
Celebrating this Mass requires a great deal of organization. It takes a major effort even to make the celebration possible. To ask a parish priest to do that is excessive if nobody is really interested within the parish. I think for this reason, and for maintaining harmony within the parishes, it's very important that the Mass be conducted in an orderly way.
There's been some concern in posts on Catholic blogs that offering old and new Masses may polarize parishes into two camps. Does that worry you?
Not really. I'm in the happy position to be in a parish which has both rites -- St. Margaret Mary in Oakland has the new Mass, the so-called Reformed Mass of Paul VI, and the traditional Mass. And it's worked out well.
Do you think some priests are intimidated or worried about performing this complex ceremony? Or are most priests trained to do it even though it hasn't been performed widely for 40 years?
I can imagine some priests hesitate to practice this Mass, although many are trained to do it in traditional religious communities. I have had several requests, in the Bay Area, from priests who would like to learn to celebrate the Mass.
Many of the news reports since the Pope's statement have focused on the fact that the Tridentine Mass includes a prayer asking for the conversion of the Jews. How do you feel about that issue, and the way it's been represented in the media?
I don't think there is much to say. That prayer is part of the Good Friday liturgy. And the church doesn't ask for the light of faith only for the Jewish people, there are also other people mentioned. So I don't see any problem with that. I don't think it's bad to ask God for his grace and for help and for assistance.
Pope Benedict also recently said that other Christian traditions are not as valid as Catholicism. It just seems to me that the Pope might be thinking now is the time to bring people of all faiths together, rather than emphasize their differences. How do you feel about that?
This is, I would say, simply a repetition of the teaching of the church expressed in many documents and on many occasions. It's nothing new. It's the teaching of the universal importance of our salvation. I don't have any problems with that. The pope certainly tries everything to integrate all groups and individuals in a discussion and in his pastoral care, as pope. He receives everybody, and everything, and talks about these things, but he is also a teacher.
How do you bring people of all faiths together if you are saying that other faiths aren't as valid as Catholicism?
Well, that's a church policy question. I'm not the person who can really speak to that. But very briefly, it's the old and well-known position of the Catholic Church that the full truth of Jesus Christ is present in the Catholic Church. That does not mean that part of Christ and Christ's teachings are not present in other religious groups. But it means that in the Catholic Church alone there is the complete full truth of Jesus Christ.
I don't mean to badger you about this, but these issues have been widely talked about in the news lately, in the coverage of the Latin Mass. So I wanted to get your side of the story ...
I'm used to explaining to people, if they ask me, that when we say that the Catholic Church has the full truth, that does not mean that nobody can be saved outside of the Catholic Church. It means that Christ is our universal savior, and the Catholic Church is, so to say, the most safe ship with which we can cross the Atlantic or the ocean. The Catholic Church is the best equipped ship to reach eternity.
This is not news. People wake up every 10 years, when the church underlines these things again, but these are not new ideas. And other religions do the same thing. You will never hear from a member of the Islamic community that his faith is only relative. You will never hear from an Orthodox Jew that his faith is only relative. That would not be a faith -- - it would be something that is, perhaps, nice on a personal level, but not universally important. The Catholic Church has the name Catholic Church because it's universal. "Catholic" means concerning everybody and all. So, there is nothing new about this teaching.
Labels: Holy Father, Institute of Christ the King, Latin, Liturgy, Summorum Pontificum, Traditionalism
Thursday, July 26, 2007
Headmaster Dolores Umbridge
While watching Harry Potter and the Order of the Phoenix yesterday afternoon at the new Grand Cathay Cinema *alone*, one pharse from Dolores Umbridge struck me. It goes as follows... "Progress for the sake of progess should be frowned upon. We should preserve what ought to be preserved and perfect what can be perfected". It appears that these words from Hogwarts's adjunct headmaster applies fairly well to the Church today.
If it ain't broke, don't fix it.
At least with H.H. Benedict XVI's reign, the Church is begaining to feel more Romish. Only time will tell what the Good Lord has in store for us. Let us continue to pray for an end to abuses in the Sacred Liturgy and for unity in the Church!
Labels: Holy Father, Litugical Abuse, Liturgy, Movies, Rants/Musings/Thoughts, Traditionalism
Tuesday, July 24, 2007
Consider Your Call
(By: Pope John Paul II)
Brothers, consider your call (1 Corinthians 1:26)
The Church must show its proper and authentic face in the daily striving for fidelity to God and to men. When it accomplishes such a mission with profound consistency, it becomes the favorable terrain for the birth of courageous choices of unreserved commitment for the Gospel and for the people of God.
By means of the special vocations the Lord assures the Church’s continuity and strength and, at the same time, he opens it to the old and the new needs of the world, so that the Church can be a sign of the living God and contribute to the building of the city of man as the civilization of love.
Every vocation is born, is nourished and develops in the Church and is linked to the Church in its origin, growth, purpose and mission. For this reason diocesan and parish communities are called to strengthen their commitment to vocations to the priesthood and the consecrated life, especially with the proclamation of the Word, the celebration of the sacraments and the witness of charity. They should also keep in mind some of the necessary conditions for an authentic pastoral care of vocations.
Labels: Holy Father, Priesthood, Religious, Vocation
Thursday, July 19, 2007
Et Tibi Pater
I'm glad to see the willingness of many young priests here in the Archdiocese of Singapore to pick up Latin. Even among young Catholics who have neither knowledge of the traditions of the Church nor the Tridentine Mass, there appears to be an inclination toward the universal language of the Church. I believe that those looking for the sacred dimension in a worship/rite that has become 'secular' have found it in Latin; to enter the Celebration is to enter a sacred mystery. Latin is able to give the Mass a holistic sense of mystery. It does not matter that one does not understand Latin: The forms, words and actions we use are only symbols that help us raise our heats, minds, and soul to God. Prayer is a matter of the heart, not head. Even when we pray using words, etc... the real business should be taking place in the heart; at a much deeper level. Genuine Catholic worship is "a deep absorption, so deep that any distractions cease for five to ten minutes," Fr. Thomas Bubay SM. Genuine prayer also lifts us out of ourselves and to the incomprehensible and indescribable God.
Latin leaves priests at a loss [Emphasis completely mine]
John Hooper in Rome
Monday July 16, 2007
The Guardian
In nomine Patris, et, er, ... thingummy.
Pope Benedict may want more of his flock to have the chance to hear mass in Latin. But there is a snag. Not many of his priests know enough of the language to hold a service in it. Even in Italy.
Yesterday the newspaper La Stampa reported on priests' reactions to the Pope's decision this month to extend the use of the old Latin-only rite. Their views ranged from embarrassment to downright anger.
"I wouldn't know how to say mass from memory in Latin," said a 60-year-old priest from Le Marche region. "No priest should be obliged to go back to school to brush up his Latin. If some dioceses want to hold courses, well, fine."
Father Maurizio Fileni, 57, from near Ancona, went further. "I am absolutely incapable of saying mass in Latin," he told the paper. "And I would actually be ashamed to do so".
During Pope John Paul II's 26-year papacy, the top hierarchy of the Catholic church became far more conservative than before. But many of its rank-and-file priests remain firmly wedded to the ideals of the reforming Second Vatican Council.
Pope Benedict's decree allows Roman Catholics to obtain a dispensation from their priest for mass to be said in the Latin-only form, which was sidelined in 1970. Followers of the late archbishop Marcel Lefebvre, who broke with the church over its liturgical reform, have made a 90-minute video showing priests how to celebrate mass in the old way.
But Father Fileni, for one, is unlikely to be acquiring it. "I am certainly not going back to being a student," he said. "The faithful can't any longer understand us in Italian, let alone Latin."
"The motu proprio hasn’t all of a sudden thrust Latin upon us. The Fathers of the Second Vatican Council assumed that Latin would continue to be an integral part of our way of worship. The Council’s “Constitution on the Sacred Liturgy,” Sacrosanctum Concilium, states that "the use of the Latin language is to be preserved in the Latin rites." I would imagine these priests who plead ignorance of Latin probably pride themselves on being “Vatican II priests.” If that’s the case, they’ve got some work to do" Rev. Fr. Christopher G. Phillips.
The Language of Tradition [Emphasis completely mine]
By RAYMOND ARROYO
July 13, 2007; Page W11
While drafting the decree that would return the old Latin mass to Catholic altars around the world, Pope Benedict XVI rightly predicted that reaction to his directive would range from "joyful acceptance to harsh opposition." But what he did not anticipate was the reaction of pundits and not a few clerics who have tried to dismiss the decree as a curiosity -- a nonevent that is likely to have little effect beyond a few "ultraconservative" throwbacks. David Gibson, the author of "The Coming Catholic Church," says that the announcement is "much ado about nothing," and French Cardinal Jean-Pierre Ricard says that he doesn't "see a tsunami coming." But there is much more at play here than satiating the liturgical appetites of a few traditionalists.
The legislation (made public on Saturday) allows a pastor, on his own authority, to celebrate the Tridentine Mass, codified in the 16th century. Following the Second Vatican Council (1962-65), the venerable Mass -- in which cries of "sanctus, sanctus" rose like incense around the altar -- fell out of practice. It was actively suppressed in some quarters -- though never outlawed by the church. Pope John Paul II encouraged celebrations of the old rite in a declaration he issued in 1988, although the permission of the local bishop was required for a priest to offer it. This new legislation removes the middleman and puts the Latin Mass on a par with the widely celebrated vernacular Mass. In the words of the pope, these Masses constitute "two usages of the one Roman rite."
It is an open secret that many in the Roman Curia (including top Vatican officials) were opposed to the decree. Bishops in Germany, France and England grew angry over the prospect of reviving the old Mass. British Bishop Kieran Conry said that "any liberalization of the use of the [Latin] rite may prove seriously divisive. It could encourage those who want to turn back the clock throughout the church." According to several prelates I have spoken to, Bishop William Skylstad, the president of the American Bishops Conference, flatly told the pope that the U.S. bishops opposed any revival of the old rite. Why would the pope risk alienating so many of his own churchmen to appeal to a relatively small group of "disaffected" Catholics?
Reform of the liturgy has been a central concern for Pope Benedict for decades. Disgusted by some of the liturgical experimentation he witnessed in the past few decades, the pope suggested in a letter to the bishops (issued along with the decree) that these "arbitrary deformations of the liturgy" provoked his actions. There is little room for such tomfoolery in the old Mass, whose focus is on the Eucharist and not on the assembled or the celebrant.
During an interview I conducted with the pope in 2003, before his election, he said of the Latin Mass: "[What] was at one time holy for the church is always holy." He also spoke of the need to revive the "elements of Latin" to underscore the "universal dimension" of the Mass. Before Vatican II, a Mass celebrated in New York was identical to the Mass celebrated in Israel. That is not true today. For a faith that crosses borders and cultures, common language and practice in worship are essential signs of unity.
The pope's decree also underscores for Catholics the origins of the new Mass and the continuity of the two rites. Pope Benedict tells his bishops that as a result of his decree, "the celebration of [the vernacular Mass] will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage." By placing the two Masses in close proximity, the pope is hoping that the new Mass will take on the sensibilities of the old. The pope is betting that sacrality and reverence will win out over innovation and novelty, no matter which rite people choose.
There are inevitable problems: Many priests today simply don't know Latin. But they can learn it, or at least enough of it to get through the Mass. The movements of the traditional rite can also be gleaned from older clergy and from groups like the Fraternity of St. Peter that offer intensive instruction in the ritual. Just as the laity have grown accustomed to the incessant hand-holding and hand-shaking that make the Mass look like a hoe-down, they will learn to embrace the gestures of the old liturgy. Parishioners can actively follow the Mass using a Missal, which usually provides side-by-side translations. Listening with attention will be required. But who said worshiping God should be effortless?
Since Vatican II, generations of Catholics have participated in Masses and repeated actions that they have no historical appreciation or understanding of. This move by the pope will not only provoke a healthy conversation about why Catholics do what they do but ground them in the beauty and meaning of the liturgy, both new and old.
More on Latin: Why Latin?
Labels: Holy Father, Latin, Liturgy, News, Novus Ordo, Summorum Pontificum, Thoughts
Saturday, July 14, 2007
One, Holy, Catholic, & Apostolic Church
CONGREGATION FOR THE DOCTRINE OF THE FAITH
RESPONSES TO SOME QUESTIONS REGARDING CERTAIN ASPECTS
OF THE DOCTRINE ON THE CHURCH
RESPONSES TO SOME QUESTIONS REGARDING CERTAIN ASPECTS
OF THE DOCTRINE ON THE CHURCH
INTRODUCTION
The Second Vatican Council, with its Dogmatic Constitution Lumen gentium, and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiology. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter Ecclesiam suam (1964) and John Paul II in his Encyclical Letter Ut unum sint (1995).
The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration Mysterium Ecclesiae (1973), the Letter addressed to the Bishops of the Catholic Church Communionis notio (1992), and the declaration Dominus Iesus (2000), all published by the Congregation for the Doctrine of the Faith.
The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.
RESPONSES TO THE QUESTIONS
FIRST QUESTION
Did the Second Vatican Council change the Catholic doctrine on the Church?
RESPONSE
The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it.
This was exactly what John XXIII said at the beginning of the Council.[1] Paul VI affirmed it[2] and commented in the act of promulgating the Constitution Lumen gentium: “There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation”.[3] The Bishops repeatedly expressed and fulfilled this intention.[4]
SECOND QUESTION
What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?
RESPONSE
Christ “established here on earth” only one Church and instituted it as a “visible and spiritual community”[5], that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted.[6] “This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him”.[7]
In number 8 of the Dogmatic Constitution Lumen gentium ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church[8], in which the Church of Christ is concretely found on this earth.
It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them.[9] Nevertheless, the word “subsists” can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the “one” Church); and this “one” Church subsists in the Catholic Church.[10]
THIRD QUESTION
Why was the expression “subsists in” adopted instead of the simple word “is”?
RESPONSE
The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are “numerous elements of sanctification and of truth” which are found outside her structure, but which “as gifts properly belonging to the Church of Christ, impel towards Catholic Unity”.[11]
“It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church”[12].
FOURTH QUESTION
Why does the Second Vatican Council use the term “Church” in reference to the oriental Churches separated from full communion with the Catholic Church?
RESPONSE
The Council wanted to adopt the traditional use of the term. “Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds”[13], they merit the title of “particular or local Churches”[14], and are called sister Churches of the particular Catholic Churches.[15]
“It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature”.[16] However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches.[17]
On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history.[18]
FIFTH QUESTION
Why do the texts of the Council and those of the Magisterium since the Council not use the title of “Church” with regard to those Christian Communities born out of the Reformation of the sixteenth century?
RESPONSE
According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery[19] cannot, according to Catholic doctrine, be called “Churches” in the proper sense[20].
The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication.
Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul.
William Cardinal Levada
Prefect
Angelo Amato, S.D.B.
Titular Archbishop of Sila
Secretary
Labels: Catholic Belief, Congregation for the Doctrine of the Faith, Holy Father, Protestants, Reply, Second Vatican Council, Vatican
Sunday, July 8, 2007
Summorum Pontificum
This Moto Proprio, according to Rev. Fr. John Zuhlsdorf, via WDTPRS "effectively levels the playing field for people who want to use the older liturgical forms.
Remember: the MP applies to all the sacraments as they were before the Council, not just Holy Mass. It concerns the liturgy, not just Holy Mass. Thus clerics (bishops, priests, deacons), who are obliged to recite the Liturgy of the Hours can use the older Breviarium Romanum as it was in 1962. Benedict is establishing the older form of liturgy, as in was in 1962, as an extraordinary form (forma extraordinaria). The Novus Ordo of the Roman Missal and all other liturgical books remain the ordinary way of celebrating the liturgy.
“Extraordinary”, here, does NOT mean “rare” or “unusual” or “special”. It simply means “out of the common order”. If we turn to how the Church uses Latin in, for example, a pretty good Latinist, St. Jerome, the adverb extraordinarie means “with excessive frequency” (cf. On Ephesians 1 ad. 2, 13). It cannot be argued legitimately from the word “extraordinary” that use of the older forms must necessarily be “rare”. It can be quite regular, depending on the circumstances, while in the larger scheme of things the Novus Ordo remains now the usual way things are done.
The Motu Proprio responds to THREE GROUPS of people:
1) Followers of the SSPX, for whom this form of Mass is a “mark of identity”, even though there are also deeper theological reasons for that break.
2) There are many lay people who also remember the older form of Mass from before the changes. And you don’t have to be to 80 to remember those days. There are people in the 40’s and 50’s who remember living with the old Mass. They have always remained attached to the old Mass or have regained a longing for it.
3) There are those who were neither in a separated group nor remember the pre-Conciliar Mass. These are younger people who have discovered the older form.
As a result, it is unacceptable to suggest that these provisions were made merely to accomodate a bunch of nostalgic old foggies who can’t get with the program. The provisions were made with anyone in mind who wants older forms, for any decent reason. People who want to avail of this extraordinary use are not second rate citizens.
They may not be treated any longer like the nutty aunt in the attic."
Remember: the MP applies to all the sacraments as they were before the Council, not just Holy Mass. It concerns the liturgy, not just Holy Mass. Thus clerics (bishops, priests, deacons), who are obliged to recite the Liturgy of the Hours can use the older Breviarium Romanum as it was in 1962. Benedict is establishing the older form of liturgy, as in was in 1962, as an extraordinary form (forma extraordinaria). The Novus Ordo of the Roman Missal and all other liturgical books remain the ordinary way of celebrating the liturgy.
“Extraordinary”, here, does NOT mean “rare” or “unusual” or “special”. It simply means “out of the common order”. If we turn to how the Church uses Latin in, for example, a pretty good Latinist, St. Jerome, the adverb extraordinarie means “with excessive frequency” (cf. On Ephesians 1 ad. 2, 13). It cannot be argued legitimately from the word “extraordinary” that use of the older forms must necessarily be “rare”. It can be quite regular, depending on the circumstances, while in the larger scheme of things the Novus Ordo remains now the usual way things are done.
The Motu Proprio responds to THREE GROUPS of people:
1) Followers of the SSPX, for whom this form of Mass is a “mark of identity”, even though there are also deeper theological reasons for that break.
2) There are many lay people who also remember the older form of Mass from before the changes. And you don’t have to be to 80 to remember those days. There are people in the 40’s and 50’s who remember living with the old Mass. They have always remained attached to the old Mass or have regained a longing for it.
3) There are those who were neither in a separated group nor remember the pre-Conciliar Mass. These are younger people who have discovered the older form.
As a result, it is unacceptable to suggest that these provisions were made merely to accomodate a bunch of nostalgic old foggies who can’t get with the program. The provisions were made with anyone in mind who wants older forms, for any decent reason. People who want to avail of this extraordinary use are not second rate citizens.
They may not be treated any longer like the nutty aunt in the attic."
The "reform of the reform"
Phil Lawler writes: Perhaps the most intriguing line in the Pope's explanatory letter accompanying the motu proprio comes immediately after he notes that "the two forms of the usage of the Roman rite can be mutually enriching." The Pope says that new Prefaces, and celebrations for some new saints, should be added to the 1962 Missal. Then he adds: "The Ecclesia Dei ommission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard."
That passage confirms that Pope Benedict sees Summorum Pontificum as one necessary step in a long-term reform of the liturgy. He apparently hopes that some elements of the new Novus Ordo liturgy will be integrated into the old Mass, while as some aspects of the extraordinary form will enrich the ordinary. In the long term, one suspects, the Pope sees a convergence of the two forms, bringing about the true organic reform of the liturgy that Vatican II envisioned. "In the history of the liturgy there is growth and progress, but no rupture," the Pope writes. "What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place."
Celebration!
To celebrate this great gift from H.H. Pope Benedict XVI, Fr. Tim of The Hermeneutic of Continuity has come up with this video:
"It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church."
Links
Labels: Holy Father, Liturgy, Summorum Pontificum, Video
Thursday, July 5, 2007
Title for Motu Proprio: Summorum Pontificum
(via CWN)
A papal document widening use of the 1962 Roman Missal will be released on July 7, the Roman news agency I Media says, confirming reports that circulated late in June.
The motu proprio will be entitled Summorum Pontificum, I Media adds. The title of the Pope's document had not previously been mentioned in the media, despite numerous reports of its existence and intense speculation over its contents.
The German-language agency Kath.net reported on June 27 that the document by Pope Benedict XVI will be released on Saturday, July 7. The Kath.net story appeared after a special Vatican meeting in which a small group of prelates were briefed about the contents of the motu proprio. The Vatican press office later confirmed that the meeting had taken place, but did not confirm the publication date for the document.
The motu proprio is reportedly a 3-page document. It will be released in conjunction with a 4-page explanatory letter in which the Pope sets out his reason for encouraging the use of the pre-conciliar liturgy as an "extraordinary" form of the Latin rite.
A papal document widening use of the 1962 Roman Missal will be released on July 7, the Roman news agency I Media says, confirming reports that circulated late in June.
The motu proprio will be entitled Summorum Pontificum, I Media adds. The title of the Pope's document had not previously been mentioned in the media, despite numerous reports of its existence and intense speculation over its contents.
The German-language agency Kath.net reported on June 27 that the document by Pope Benedict XVI will be released on Saturday, July 7. The Kath.net story appeared after a special Vatican meeting in which a small group of prelates were briefed about the contents of the motu proprio. The Vatican press office later confirmed that the meeting had taken place, but did not confirm the publication date for the document.
The motu proprio is reportedly a 3-page document. It will be released in conjunction with a 4-page explanatory letter in which the Pope sets out his reason for encouraging the use of the pre-conciliar liturgy as an "extraordinary" form of the Latin rite.
Labels: Holy Father, Liturgy, News, Summorum Pontificum, Vatican
Friday, June 29, 2007
Rant: Liturgy
Here are some things that irked me when I attended yesterday's Vigil Mass of SS. Peter & Paul.
Note/Disclaimer: 1) Mass was not celebrated in Church. 2) I have the greatest respect for yesterday's celebrant and always enjoy his inspiring homilies.
- The Altar Server was instructed by a lay person to rearrange the position of the celebrant's chair during the Confeitor.
- The Roman Missal was placed on top of the Corporal
- There was an 'interval' after the Sanctus when another member of the clergy went up to the celebrant and offered 'assistance'.
- The Corporal was dusted after the ablutions.
How can the "beauty of the liturgy- the sublime expression of God's glory"1 be examplified when the Holy Sacrifice is celebrated in such fashion? Mass has to be celebrated beautifully at all times. The beauty of the Eucharistic Celebration "is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation."1 Thus, "these considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour."1
Catholics all over the world increasingly desire that the Mass be celebrated with "proper splendor of sacred ceremonies and rites so that the greatness of this mystery will shine forth all the more even from external appearances." Certainly many have hardly seen or have yet to see more dignified and reverent celebrations of the Eucharist. What is taking so long when the clergy themselves know that "nothing is greater or holier than the unbloody sacrifice of the Mass, in which the body and blood of Christ are offered to God for the salvation of all."2
I shall leave you with an excellent article entitled 'Save the Liturgy, Save the World' by Rev. Fr. John Zuhlsdorf of WDTPS.
Save the Liturgy, Save the World
by Rev. Fr. John Zuhlsdorf .
The Eucharist, its celebration and itself as the extraordinary Sacrament, is the “source and summit of Christian life”.
If we really believe that, then we must also hold that what we do in church, what we believe happens in a church, makes an enormous difference.
Do we believe the consecration really does something? Or, do we believe what is said and how, what the gestures are and the attitude in which they made are entirely indifferent? For example, will a choice not to kneel before Christ the King and Judge truly present in each sacred Host, produce a wider effect?
If you throw a stone, even a pebble, into a pool it produces ripples which expand to its edge. The way we celebrate Mass must create spiritual ripples in the Church and the world.
So does our good or bad reception of Holy Communion.
So must violations of rubrics and irreverence.
Mass is not merely a “teaching moment” or a “celebration of unity” or a "tedious obligation". Our choice of music, architecture, ceremonies and language affect more than one small congregation in one building. We are interconnected in both our common human nature and in baptism. When we sin we hurt the whole Body of Christ the Church. If that is true for sin, it must also be true for our liturgical choices. They must also have personal and corporate impact. Any Mass can be offered for the intentions of the living or the dead. Not even death is an obstacle to the efficacy of Holy Mass. Celebrate Mass well, participate properly – affect the whole world. Celebrate poorly – affect the whole world.
In each age since Christ’s Ascension, people have felt they were in the End Times. They were right. In any moment, when the conditions are right, the Lord could return. Considering at what is happening in the world now, I am pushed to think about the way Mass is being celebrated, even the number of Masses being celebrated. Once there were many communities of contemplatives, spending time before the Blessed Sacrament or in contemplation, in collective and in private prayer. There were many more Masses. Many more people went to confession. Who can know how they all lifted burdens from the world and turned large and small tides by their prayers to God for mercy and in reparation for sin?
A single droplet of Christ’s Precious Blood consecrated at Holy Mass is the price of every soul ever created in God’s unfathomable plan.
So I repeat:
SAVE THE LITURGY, SAVE THE WORLD
References
- Sacramentum Caritatis, Pope Benedict XVI [1]
- Amantissimi Redemptoris, Blessed Pius IX [2]
Labels: Amantissimi Redemptoris, Holy Father, Liturgy, Rants/Musings/Thoughts, Sacramentum Caritatis
Wednesday, June 27, 2007
Currently Reading
THIS IS MY BODY
by Rev. Fr. Raniero Cantalamessa, O.F.M. Cap.Preacher to the Pontifical Household for 25 years, Fr. Cantalamessa expounds some of the most beautiful words ever to be penned about the Eucharist in the latin hymns, Adoro Te Devote and the Ave Verum.
It was written for the Pope!
These reflections were the last series of meditations preached to the late Pope John Paul II! But before you rush to get a copy, be warned that unless you have had theological training, this isn't an easy book. The author assumes that the reader already possesses knowledge on the doctrine of the Holy Eucharist as well as other related doctrines, knowledge of Sacred Scripture and the teachings of the early Church Fathers.
Being sermons, the text is in an interlocutory form.
Adoro Te Devote
Hidden God, devoutly I adore Thee, Truly present underneath these veils: All my heart subdues itself before Thee, Since it all before Thee faints and fails.
Not to sight, or taste, or touch be credit, Hearing only do we trust secure; I believe, for God the Son hath said it-- Word of Truth that ever shall endure.
On the Cross was veiled Thy Godhead's splendor, Here Thy manhood lieth hidden too; Unto both alike my faith I render, And, as sued the contrite thief, I sue.
Though I look not on Thy wounds with Thomas, Thee, my Lord, and Thee, my God, I call: Make me more and more believe Thy promise, Hope in Thee, and love Thee over all.
O Memorial of my Saviour dying, Living Bread that givest life to man; May my soul, its life from Thee supplying, Taste Thy sweetness, as on earth it can.
Deign, O Jesus, pelican* of heaven, Me, a sinner, in Thy Blood to lave, To a single drop of which is given All the world from all its sin to save.
Contemplating Lord, Thy hidden presence, Grant me what I thirst for and implore, In the revelation of Thine essence To behold Thy glory evermore.
Ave Verum
Hail, true Body, truly born of the Virgin Mary mild. Truly offered, wracked and torn, on the Cross for all defiled, from Whose love-pierced, sacred side flowed Thy true Blood's saving tide: be a foretaste sweet to me in my death's great agony.
O my loving, Gentle One, Sweetest Jesus, Mary's Son. Amen.
Labels: Books, Eucharist, Holy Father, Hymns, Latin, Liturgy, Meditation
The practice of Eucharistic Adoration
(From Sacramentum Caritatis by H.H. Pope Benedict XVI)
With the Synod Assembly, therefore, I heartily recommend to the Church's pastors and to the People of God the practice of Eucharistic Adoration, both individually and in community. (194) Great benefit would ensue from a suitable catechesis explaining the importance of this act of worship, which enables the faithful to experience the liturgical celebration more fully and more fruitfully. Wherever possible, it would be appropriate, especially in densely populated areas, to set aside specific churches or oratories for perpetual adoration. I also recommend that, in their catechetical training, and especially in their preparation for First Holy Communion, children be taught the meaning and the beauty of spending time with Jesus, and helped to cultivate a sense of awe before his presence in the Eucharist.
Here I would like to express appreciation and support for all those Institutes of Consecrated Life whose members dedicate a significant amount of time to eucharistic adoration. In this way they give us an example of lives shaped by the Lord's real presence. I would also like to encourage those associations of the faithful and confraternities specifically devoted to eucharistic adoration; they serve as a leaven of contemplation for the whole Church and a summons to individuals and communities to place Christ at the centre of their lives.
Forms of eucharistic devotion
68. The personal relationship which the individual believer establishes with Jesus present in the Eucharist constantly points beyond itself to the whole communion of the Church and nourishes a fuller sense of membership in the Body of Christ. For this reason, besides encouraging individual believers to make time for personal prayer before the Sacrament of the Altar, I feel obliged to urge parishes and other church groups to set aside times for collective adoration. Naturally, already existing forms of eucharistic piety retain their full value. I am thinking, for example, of processions with the Blessed Sacrament, especially the traditional procession on the Solemnity of Corpus Christi, the Forty Hours devotion, local, national and international Eucharistic Congresses, and other similar initiatives. If suitably updated and adapted to local circumstances, these forms of devotion are still worthy of being practised today. (195
Labels: Adoration, Adoration/Holy Hour, Altar, Catechesis, Catholic Belief, Corpus Christi, Devotion/Devotionals, Eucharist, Holy Father, Sacramentum Caritatis
Wednesday, June 20, 2007
Liberalization of Latin Mass Imminent
(via Rorate Caeli)
The Papal "Motu Proprio" for the liberalization of the Latin Mass according to the Tridentine rite of Saint Pius V is ready, is about to be translated into several languages and will be published right before the departure of Benedict XVI for the summer vacation. [Rorate note: The Pope's vacation this summer will take place in a small villa of the property of the Diocese of Treviso, in the tiny hamlet of Lorenzago di Cadore, Province of Belluno, in the Veneto region, in the July 9-27 period.]
The text has already been signed by the Pontiff, who has even written a long exaplanatory letter, of a theological character, "addressed to all the Bishops of the world", as it can be read in its introduction, "so that they may receive this document with serenity and patience".
The Pope thus asks to the Bishops, to the clergy, and to the faithful a serene mood in the acceptance of the "Motu Proprio", which will be presented in a Press Conference by Cardinals Francis Arinze, Dario Castrillon Hoyos, and Julian Herranz.
The delay in the publication of the document seems to be related to strong oppositions from some sectors of the clergy (especially from the French Episcopal Conference).
Monsignor Nicola Bux (a personal friend of the Pope), a theologian and collaborator of the Congregation for the Doctrine of the Faith, declares: "You may write calmly [that] Pope Benedict XVI loves agreement and collaboration, and does not wish to decide everything on his own, which is why he has heard several and repeated opinions, but the Motu Proprio for the liberalization of the Latin Mass has been signed and its publication is imminent, I would say it is a matter of days."
The Tridentine Mass is completely celebrated in Latin, with the exception of a few words and sentences in Ancient Greek and in Hebrew; it is interspersed with long periods of silence, to allow the faithful to adequately meditate on the greatness of the Eucharistic mystery which they are called to assist. The faithful follow the liturgy reading the bilingual handmissal or leaflet, which carry, side by side with the Latin text, the integral translation of the actions in Italian or in the other national languages.
It is not only the use of the ecclesiastical and universal ("Catholic" means precisely universal) language which represents the sole standing difference between the Tridentine Mass and the modern one. The priest, differently than what takes place in the course of the new rite, turns his back to the faithful, as he celebrates turned to the tabernacle and the altar which constitutes the representation of Calvary; the image is that of the celebrant who guides the people.
The Papal "Motu Proprio" for the liberalization of the Latin Mass according to the Tridentine rite of Saint Pius V is ready, is about to be translated into several languages and will be published right before the departure of Benedict XVI for the summer vacation. [Rorate note: The Pope's vacation this summer will take place in a small villa of the property of the Diocese of Treviso, in the tiny hamlet of Lorenzago di Cadore, Province of Belluno, in the Veneto region, in the July 9-27 period.]
The text has already been signed by the Pontiff, who has even written a long exaplanatory letter, of a theological character, "addressed to all the Bishops of the world", as it can be read in its introduction, "so that they may receive this document with serenity and patience".
The Pope thus asks to the Bishops, to the clergy, and to the faithful a serene mood in the acceptance of the "Motu Proprio", which will be presented in a Press Conference by Cardinals Francis Arinze, Dario Castrillon Hoyos, and Julian Herranz.
The delay in the publication of the document seems to be related to strong oppositions from some sectors of the clergy (especially from the French Episcopal Conference).
Monsignor Nicola Bux (a personal friend of the Pope), a theologian and collaborator of the Congregation for the Doctrine of the Faith, declares: "You may write calmly [that] Pope Benedict XVI loves agreement and collaboration, and does not wish to decide everything on his own, which is why he has heard several and repeated opinions, but the Motu Proprio for the liberalization of the Latin Mass has been signed and its publication is imminent, I would say it is a matter of days."
The Tridentine Mass is completely celebrated in Latin, with the exception of a few words and sentences in Ancient Greek and in Hebrew; it is interspersed with long periods of silence, to allow the faithful to adequately meditate on the greatness of the Eucharistic mystery which they are called to assist. The faithful follow the liturgy reading the bilingual handmissal or leaflet, which carry, side by side with the Latin text, the integral translation of the actions in Italian or in the other national languages.
It is not only the use of the ecclesiastical and universal ("Catholic" means precisely universal) language which represents the sole standing difference between the Tridentine Mass and the modern one. The priest, differently than what takes place in the course of the new rite, turns his back to the faithful, as he celebrates turned to the tabernacle and the altar which constitutes the representation of Calvary; the image is that of the celebrant who guides the people.
Labels: Holy Father, Latin, Liturgy, News, Traditionalism
Thursday, June 14, 2007
Interior participation in the celebration
(From Sacramentum Caritatis, H.H. Pope Benedict XVI)
Mystagogical catechesis
The Church's great liturgical tradition teaches us that fruitful participation in the liturgy requires that one be personally conformed to the mystery being celebrated, offering one's life to God in unity with the sacrifice of Christ for the salvation of the whole world. For this reason, the Synod of Bishops asked that the faithful be helped to make their interior dispositions correspond to their gestures and words. Otherwise, however carefully planned and executed our liturgies may be, they would risk falling into a certain ritualism. Hence the need to provide an education in eucharistic faith capable of enabling the faithful to live personally what they celebrate. Given the vital importance of this personal and conscious participatio, what methods of formation are needed? The Synod Fathers unanimously indicated, in this regard, a mystagogical approach to catechesis, which would lead the faithful to understand more deeply the mysteries being celebrated. (186) In particular, given the close relationship between the ars celebrandi and an actuosa participatio, it must first be said that "the best catechesis on the Eucharist is the Eucharist itself, celebrated well." (187) By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated. That is why, in the Church's most ancient tradition, the process of Christian formation always had an experiential character. While not neglecting a systematic understanding of the content of the faith, it centred on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses. It is first and foremost the witness who introduces others to the mysteries. Naturally, this initial encounter gains depth through catechesis and finds its source and summit in the celebration of the Eucharist. This basic structure of the Christian experience calls for a process of mystagogy which should always respect three elements:
a) It interprets the rites in the light of the events of our salvation, in accordance with the Church's living tradition. The celebration of the Eucharist, in its infinite richness, makes constant reference to salvation history. In Christ crucified and risen, we truly celebrate the one who has united all things in himself (cf. Eph 1:10). From the beginning, the Christian community has interpreted the events of Jesus' life, and the Paschal Mystery in particular, in relation to the entire history of the Old Testament.
b) A mystagogical catechesis must also be concerned with presenting the meaning of the signs contained in the rites. This is particularly important in a highly technological age like our own, which risks losing the ability to appreciate signs and symbols. More than simply conveying information, a mystagogical catechesis should be capable of making the faithful more sensitive to the language of signs and gestures which, together with the word, make up the rite.
c) Finally, a mystagogical catechesis must be concerned with bringing out the significance of the rites for the Christian life in all its dimensions work and responsibility, thoughts and emotions, activity and repose. Part of the mystagogical process is to demonstrate how the mysteries celebrated in the rite are linked to the missionary responsibility of the faithful. The mature fruit of mystagogy is an awareness that one's life is being progressively transformed by the holy mysteries being celebrated. The aim of all Christian education, moreover, is to train the believer in an adult faith that can make him a "new creation", capable of bearing witness in his surroundings to the Christian hope that inspires him.
If we are to succeed in carrying out this work of education in our ecclesial communities, those responsible for formation must be adequately prepared. Indeed, the whole people of God should feel involved in this formation. Each Christian community is called to be a place where people can be taught about the mysteries celebrated in faith. In this regard, the Synod Fathers called for greater involvement by communities of consecrated life, movements and groups which, by their specific charisms, can give new impetus to Christian formation. (188) In our time, too, the Holy Spirit freely bestows his gifts to sustain the apostolic mission of the Church, which is charged with spreading the faith and bringing it to maturity. (189)
Labels: Holy Father, Liturgy, Sacramentum Caritatis
Wednesday, June 13, 2007
The Mass: Core of our Faith
The Holy Sacrifice of the Mass should be the core and pinnacle of every parish activity. Almost every activity of the parish could be done by some other agency, except the celebration of the Holy Sacrifice. Catholics should never be urged to attend Mass, but to pray the Mass for the sake of the whole world. The faithful are encouraged to use their hearts more than their heads and enter deeply into the ritual.In an age that is too often governed by the hard facts of practicality and isolation from the nourishment of the natural world, we should strive to do our sacred ritual with loving care and bring the seasons into church both liturgically and naturally and celebrate them with joy and enthusiasm.
H.H. Pope Benedict XVI in Sacramentum Caritatis, teaches us that "the beauty of the liturgy is part of this mystery; it is a sublime expression of God's glory and, in a certain sense, a glimpse of heaven on earth. ......Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendour."
Labels: Holy Father, Liturgy, Sacramentum Caritatis
Tuesday, May 22, 2007
Latvia & Liturgical Reform
(via Cardinal Rating)
In a recent 'Catholic World Report' interview (extracts from which appear below), Cardinal Janis Pujats, Archbishop of Riga, Latvia, explained how the post-Vatican II changes in the liturgy were implemented in his country without the range of problems which have been encountered in other parts of the Catholic world.
(AD2000, May 2003) By 1972 we had the new Missal in Latvia, but it was not yet translated. We celebrated the Novus Ordo in Latin, so the people did not notice much change.
So we were already celebrating the liturgy according to the Roman Missal, in Latin. We read the Gospel in Latvian. If the entire Mass had been in Latvian, then maybe we would have faced towards the people. But we used Latin, and we couldn't "talk to them" in Latin, so there was no particular point in turning towards the people.
Consequently we did things in a step-by-step fashion. First we did the Mass in Latin. Then we started to translate the Lectionary. Finally we translated the whole Missal. When we were done with this, we turned towards the people for the Liturgy of the Word.
In the Liturgy of the Word, we are talking to the people, and they are listening to the Word of God. So at that point we should face them. But even today, after we are finished "talking to the people," we turn to the altar to prepare the elements and so forth.
We are not hurrying to turn around the altars. When we build smaller churches, even today, I do not have the altar built out from the wall. This is not a particularly significant matter. The Pope himself turns his back to the people in his own chapel.
The Second Vatican Council does not require facing the people, and I was fully aware of this. According to Vatican II, if it is better to face the people, then the priest should do so; if not, one can celebrate Mass in the old manner.
I think that the criticism [by Western liturgists of Eastern Europe's 'backwardness' in liturgical renewal, e.g., priests celebrating Mass with their backs to the people] is unjustified. These critics see only the outward appearance; they see that the altar has not been turned around. They ignore all the rest of the liturgical reform to focus on this one thing. But liturgical reform touches all of the Mass. There is a very significant difference between the texts of the Tridentine Missal and the texts that are given to us now.
I do not look upon it as an offence to anyone that the priest stands facing the altar to celebrate Mass, even in the Novus Ordo. The Pope knows that we are not in any particular rush to change this. When you make such a change, some people like it and some people don't, so you stir up controversy.
Our liturgical reforms, on the other hand, have been going on for 30 years, and the people do not feel any negative effects from the changes, because of the way they have been introduced and administered. The people are at peace.
Extremes
What happened outside Latvia happened rather quickly. The Council was not to blame, but the liturgical translators were at fault. The Council was not radical, but when the liturgists began formulating changes, all sorts of extremes emerged. They confused people's minds by what they did.
And we can even boast that our slow liturgical reform preserved old traditions that have been lost elsewhere. I am thinking in particular of the tabernacle in the centre of the altar, with the Eucharist as the centre of the church rather than somewhere off to the side, and the confessionals.
I myself have seen (I will not say in what country) the tabernacle on the floor - in a corner on the floor. That is no way to honour Jesus in the Blessed Sacrament. I have seen an altar that has been erected from left-over logs: big split logs, placed cross-wise; and across these planks they put a tablecloth to cover it. And this was not in a mission territory, but in a traditionally Catholic country! So the fact that the Eucharist is still in the centre is the primary thing which we have preserved.
The other important thing that we preserved is the confessional. We have not taken them out of the churches, and therefore we have not shortened the lines of penitents. The confessionals are a sort of visible advertisement. The people are already in lines, and so someone who is fearful of going to confession will look at the lines and see that they are very long, and that makes it easier for him to get in line. No one whose faith is shaky will go by himself, and ask individually to see a priest for confession; instead, he will not go to confession at all.
Of course there is another big problem: that in many countries people have the idea that confession is no longer necessary. The result is that today, in many places, few people go to confess their sins, but they all go to Communion. I look on this as the biggest mistake that "reformers" have made. When they lifted the people onto their feet it was apparent to me that it would take two generations to get them back on their knees. And to get them to go to confess their sins, to make their individual confessions, after they have tossed that practice aside - I doubt that can be done.
But with us, individual confession has remained the norm. We have never given general absolution - that is to say, absolution for the whole congregation. That practice is for extreme circumstances, and with the obligation for individual confession later. It is better to go straight to the individual confession. If the people are already accustomed to that practice, then it is better to keep it. We look upon that as a matter in which Westerners can learn something from us.
In a recent 'Catholic World Report' interview (extracts from which appear below), Cardinal Janis Pujats, Archbishop of Riga, Latvia, explained how the post-Vatican II changes in the liturgy were implemented in his country without the range of problems which have been encountered in other parts of the Catholic world.
(AD2000, May 2003) By 1972 we had the new Missal in Latvia, but it was not yet translated. We celebrated the Novus Ordo in Latin, so the people did not notice much change.
So we were already celebrating the liturgy according to the Roman Missal, in Latin. We read the Gospel in Latvian. If the entire Mass had been in Latvian, then maybe we would have faced towards the people. But we used Latin, and we couldn't "talk to them" in Latin, so there was no particular point in turning towards the people.
Consequently we did things in a step-by-step fashion. First we did the Mass in Latin. Then we started to translate the Lectionary. Finally we translated the whole Missal. When we were done with this, we turned towards the people for the Liturgy of the Word.
In the Liturgy of the Word, we are talking to the people, and they are listening to the Word of God. So at that point we should face them. But even today, after we are finished "talking to the people," we turn to the altar to prepare the elements and so forth.
We are not hurrying to turn around the altars. When we build smaller churches, even today, I do not have the altar built out from the wall. This is not a particularly significant matter. The Pope himself turns his back to the people in his own chapel.
The Second Vatican Council does not require facing the people, and I was fully aware of this. According to Vatican II, if it is better to face the people, then the priest should do so; if not, one can celebrate Mass in the old manner.
I think that the criticism [by Western liturgists of Eastern Europe's 'backwardness' in liturgical renewal, e.g., priests celebrating Mass with their backs to the people] is unjustified. These critics see only the outward appearance; they see that the altar has not been turned around. They ignore all the rest of the liturgical reform to focus on this one thing. But liturgical reform touches all of the Mass. There is a very significant difference between the texts of the Tridentine Missal and the texts that are given to us now.
I do not look upon it as an offence to anyone that the priest stands facing the altar to celebrate Mass, even in the Novus Ordo. The Pope knows that we are not in any particular rush to change this. When you make such a change, some people like it and some people don't, so you stir up controversy.
Our liturgical reforms, on the other hand, have been going on for 30 years, and the people do not feel any negative effects from the changes, because of the way they have been introduced and administered. The people are at peace.
Extremes
What happened outside Latvia happened rather quickly. The Council was not to blame, but the liturgical translators were at fault. The Council was not radical, but when the liturgists began formulating changes, all sorts of extremes emerged. They confused people's minds by what they did.
And we can even boast that our slow liturgical reform preserved old traditions that have been lost elsewhere. I am thinking in particular of the tabernacle in the centre of the altar, with the Eucharist as the centre of the church rather than somewhere off to the side, and the confessionals.
I myself have seen (I will not say in what country) the tabernacle on the floor - in a corner on the floor. That is no way to honour Jesus in the Blessed Sacrament. I have seen an altar that has been erected from left-over logs: big split logs, placed cross-wise; and across these planks they put a tablecloth to cover it. And this was not in a mission territory, but in a traditionally Catholic country! So the fact that the Eucharist is still in the centre is the primary thing which we have preserved.
The other important thing that we preserved is the confessional. We have not taken them out of the churches, and therefore we have not shortened the lines of penitents. The confessionals are a sort of visible advertisement. The people are already in lines, and so someone who is fearful of going to confession will look at the lines and see that they are very long, and that makes it easier for him to get in line. No one whose faith is shaky will go by himself, and ask individually to see a priest for confession; instead, he will not go to confession at all.
Of course there is another big problem: that in many countries people have the idea that confession is no longer necessary. The result is that today, in many places, few people go to confess their sins, but they all go to Communion. I look on this as the biggest mistake that "reformers" have made. When they lifted the people onto their feet it was apparent to me that it would take two generations to get them back on their knees. And to get them to go to confess their sins, to make their individual confessions, after they have tossed that practice aside - I doubt that can be done.
But with us, individual confession has remained the norm. We have never given general absolution - that is to say, absolution for the whole congregation. That practice is for extreme circumstances, and with the obligation for individual confession later. It is better to go straight to the individual confession. If the people are already accustomed to that practice, then it is better to keep it. We look upon that as a matter in which Westerners can learn something from us.
Labels: Confession, Eucharist, Holy Father, Latin, Liturgy, News, Novus Ordo, Roman Missal, Second Vatican Council, Traditionalism, Viewpoints
Thursday, May 17, 2007
Amantissimi Redemptoris
"Nothing is greater or holier than the unbloody sacrifice of the Mass, in which the body and blood of Christ are offered to God for the salvation of all. Holy Mother the Church has always been careful and diligent in order that the Mass be celebrated by priests with clean and pure hearts. It should be celebrated with the proper splendor of sacred ceremonies and rites so that the greatness of this mystery will shine forth all the more even from external appearances. This will also arouse the faithful to the contemplation of divine things hidden in such an admirable and venerable sacrifice. And with like solicitude and devotion, the same most holy Mother has never ceased to urge, exhort, and influence her faithful sons to frequently attend this divine sacrifice with due piety, veneration and devotion. She teaches that they must at all cost be present at it on all holy days of obligation, with their minds and eyes religiously intent on that from which the divine mercy and an abundance of all good things might be acquired." (Bl. Pius IX AMANTISSIMI REDEMPTORIS).Certainly not what I experienced at a certain western district parish this evening.
Labels: Encyclical, Holy Father, Liturgy, Rants/Musings/Thoughts
Monday, May 14, 2007
Pope Answers Seminarians
Answers Benedict XVI gave to questions posed by seminarians of the Roman Major Seminary
Gregorpaolo Stano, Diocese of Oria (First-Year Philosophy): Your Holiness, ours is the first of two years dedicated to discernment, during which we are taught to make a profound personal examination. It is a tiring exercise for us, because the language of God is special, and only those who are attentive are able discern it among the thousands of voices clamoring inside us. We are asking you, therefore, to help us to understand how God talks in practice and what clues he gives you in his private pronouncements?
Pope Benedict XVI: As a first word, a "thank you" to Monsignor Rector for his address. I am already curious to read that text you will be writing and also to learn from it. I am not sure whether I can clarify the essential points of life in the seminary, but I shall give it a try.
Now, for the first question: how can we distinguish God's voice from among the thousands of voices we hear each day in our world. I would say: God speaks with us in many different ways. He speaks through others, through friends, parents, pastors, priests. Here, the priests to whom you are entrusted, who are guiding you.
He speaks by means of the events in our life, in which we are able to discern God's touch; he speaks also through nature, creation, and he speaks, naturally and above all, through his Word, in Sacred Scripture, read in the communion of the Church and read personally in conversation with God.
It is important to read Sacred Scripture in a very personal way, and really, as St Paul says, not as a human word or a document from the past as we read Homer or Virgil, but as God's Word which is ever timely and speaks to me. It is important to learn to understand in a historical text, a text from the past, the living Word of God, that is, to enter into prayer and thus read Sacred Scripture as a conversation with God.
St Augustine often says in his homilies: I knocked on various occasions at the door of this Word until I could perceive what God himself was saying to me. It is of paramount importance to combine this very personal reading, this personal talk with God in which I search for what the Lord is saying to me, and in addition to this personal reading, reading it in the community is very important because the living subject of Sacred Scripture is the People of God, it is the Church.
This Scripture was not simply restricted to great writers -- even if the Lord always needs the person and his personal response --, but it developed with people who were traveling together on the journey of the People of God and thus, their words are expressions of this journey, of this reciprocity of God's call and the human response.
Thus, the subject lives today as it lived at that time so that Scripture does not belong to the past, because its subject, the People of God inspired by this same God, is always the same, and therefore the Word is always alive in the living subject.
It is consequently important to read Sacred Scripture and experience Sacred Scripture in the communion of the Church, that is, with all the great witnesses of this Word, beginning with the first Fathers and ending with today's Saints, with today's Magisterium.
Above all, it is a Word that becomes vital and alive in the Liturgy. I would say, therefore, that the Liturgy is the privileged place where every one of us can enter into the "we" of the sons of God, in conversation with God. This is important. The Our Father begins with the words: "Our Father"; only if I am integrated into the "we" of this "Our" can I find the Father; only within this "we", which is the subject of the prayer of the Our Father, do we hear the Word of God clearly.
Thus, this seems to me most important: the Liturgy is the privileged place where the Word is alive, is present, indeed, where the Word, the Logos, the Lord, speaks to us and gives himself into our hands; if we are ready to listen to the Lord in this great communion of the Church of all times, we find him. He opens the door to us little by little.
I would say, therefore, that this is the focus for all the other points: we are personally directed on our journey by the Lord, and at the same time we live in the great "we" of the Church, where the Word of God is alive.
Moreover, other points are associated with it: listening to friends, listening to the priests who guide us, listening to the voice of today's Church; hence, listening to the voice of the events of this time and of creation which become decipherable in this profound context.
To sum up, therefore, I would say that God speaks to us in many ways. It is important to be in the "we" of the Church, in the "we" of the life of the Liturgy. It is important that I personalize this "we" in myself; it is important to be attentive to the other voices of the Lord, also letting ourselves be guided by the people who have experience of God, so to speak, and help us on this journey, so that this "we" becomes my "we", and I become one who truly belongs to this "we".
Thus, discernment grows, and personal friendship with God grows, the capacity to distinguish God's voice among the thousands of voices of today, which is always present and always speaks with us.
Gregorpaolo Stano, Diocese of Oria (First-Year Philosophy): Your Holiness, ours is the first of two years dedicated to discernment, during which we are taught to make a profound personal examination. It is a tiring exercise for us, because the language of God is special, and only those who are attentive are able discern it among the thousands of voices clamoring inside us. We are asking you, therefore, to help us to understand how God talks in practice and what clues he gives you in his private pronouncements?
Pope Benedict XVI: As a first word, a "thank you" to Monsignor Rector for his address. I am already curious to read that text you will be writing and also to learn from it. I am not sure whether I can clarify the essential points of life in the seminary, but I shall give it a try.
Now, for the first question: how can we distinguish God's voice from among the thousands of voices we hear each day in our world. I would say: God speaks with us in many different ways. He speaks through others, through friends, parents, pastors, priests. Here, the priests to whom you are entrusted, who are guiding you.
He speaks by means of the events in our life, in which we are able to discern God's touch; he speaks also through nature, creation, and he speaks, naturally and above all, through his Word, in Sacred Scripture, read in the communion of the Church and read personally in conversation with God.
It is important to read Sacred Scripture in a very personal way, and really, as St Paul says, not as a human word or a document from the past as we read Homer or Virgil, but as God's Word which is ever timely and speaks to me. It is important to learn to understand in a historical text, a text from the past, the living Word of God, that is, to enter into prayer and thus read Sacred Scripture as a conversation with God.
St Augustine often says in his homilies: I knocked on various occasions at the door of this Word until I could perceive what God himself was saying to me. It is of paramount importance to combine this very personal reading, this personal talk with God in which I search for what the Lord is saying to me, and in addition to this personal reading, reading it in the community is very important because the living subject of Sacred Scripture is the People of God, it is the Church.
This Scripture was not simply restricted to great writers -- even if the Lord always needs the person and his personal response --, but it developed with people who were traveling together on the journey of the People of God and thus, their words are expressions of this journey, of this reciprocity of God's call and the human response.
Thus, the subject lives today as it lived at that time so that Scripture does not belong to the past, because its subject, the People of God inspired by this same God, is always the same, and therefore the Word is always alive in the living subject.
It is consequently important to read Sacred Scripture and experience Sacred Scripture in the communion of the Church, that is, with all the great witnesses of this Word, beginning with the first Fathers and ending with today's Saints, with today's Magisterium.
Above all, it is a Word that becomes vital and alive in the Liturgy. I would say, therefore, that the Liturgy is the privileged place where every one of us can enter into the "we" of the sons of God, in conversation with God. This is important. The Our Father begins with the words: "Our Father"; only if I am integrated into the "we" of this "Our" can I find the Father; only within this "we", which is the subject of the prayer of the Our Father, do we hear the Word of God clearly.
Thus, this seems to me most important: the Liturgy is the privileged place where the Word is alive, is present, indeed, where the Word, the Logos, the Lord, speaks to us and gives himself into our hands; if we are ready to listen to the Lord in this great communion of the Church of all times, we find him. He opens the door to us little by little.
I would say, therefore, that this is the focus for all the other points: we are personally directed on our journey by the Lord, and at the same time we live in the great "we" of the Church, where the Word of God is alive.
Moreover, other points are associated with it: listening to friends, listening to the priests who guide us, listening to the voice of today's Church; hence, listening to the voice of the events of this time and of creation which become decipherable in this profound context.
To sum up, therefore, I would say that God speaks to us in many ways. It is important to be in the "we" of the Church, in the "we" of the life of the Liturgy. It is important that I personalize this "we" in myself; it is important to be attentive to the other voices of the Lord, also letting ourselves be guided by the people who have experience of God, so to speak, and help us on this journey, so that this "we" becomes my "we", and I become one who truly belongs to this "we".
Thus, discernment grows, and personal friendship with God grows, the capacity to distinguish God's voice among the thousands of voices of today, which is always present and always speaks with us.
Labels: Holy Father, Priesthood, Seminarians, Vocations
Monday, May 7, 2007
Sacramentum Caritatis: The Eucharist and Priestly Celibacy
The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75) The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself.
Related Post: Priestly Celibacy
Labels: Celibacy, Holy Father, Priesthood, Sacramentum Caritatis
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