Showing posts with label Summorum Pontificum. Show all posts
Showing posts with label Summorum Pontificum. Show all posts

Saturday, September 9, 2017

Poll: Most Committed Polish Would Attend Immemorial Mass of All Ages If Given the Opportunity

Edit: just received this poll result from Una Voce Miami.

Ten years after the motu proprio, we have decided to complete our 2009-2011 European survey campaign regarding the reception of Pope Benedict XVI's Motu Proprio. This campaign covered the continent's principal Catholic countries, whether in the wake of papal visits (Portugal, United Kingdom, Spain) or at the request of our local partners. However, it had overlooked the highest-ranking country in terms of Church vitality: Poland. We therefore decided that the time had come to survey the country of Pope John Paul II.

Rather than commissioning a survey from a commercial institute, we followed the advice of Una Voce Poland and turned to the Institute for Catholic Church Statistics (ISKK). It was founded in 1972 by the Society of the Catholic Apostolate (the Pallottines) and works for the Polish Bishops’ Conference. The institute’s Catholic character means that the survey was taken directly on a group made up of committed Catholics (1) which gives this poll an original importance since it deals only with practicing Catholics. After gathering over 800 responses, they selected 635 that matched the distribution of committed Catholics in the Polish population.


I - THE RESULTS

Survey conducted by the ISKK (Institute for Catholic Church Statistics) from May 13 to June 4, 2017. Online panel method on a cross section of 635 committed Catholics. (1)

> 1: Do you go to Mass? (1)
Every Sunday and holy day: 93.6%
Nearly every Sunday: 5.8%
Once a month: 0.6%

> 2: In July 2007 Pope Benedict XVI said that the Mass could be celebrated both in its modern form, termed “ordina ry” or “of Paul VI”—with the priest facing the people—and also in its traditional form, termed “extraordinary” or “Tridentine”—in Latin, the priest facing the tabernacle. Were you aware of this?
Yes: 89.5%
No: 6.9%
No answer: 3.6%

> 3: What is your opinion of the Mass in the Extraordinary Form (in Latin and facing the tabernacle)? (Note: the total is above 100% because the pollster allowed multiple answers)
It is an expression of fidelity to the Church’s tradition: 49.9%
It is something normal: 37.3%
It does not correspond to contemporary culture: 17.6%
It is a strange practice: 4.2%
Other: 16.7%
Hard to say: 12.1%

> 4: If the older Mass were celebrated (in Latin and facing the tabernacle) in YOUR parish, would you attend?
Weekly: 28.9%
Once in a while: 51.6%

Never: 15.1%
Hard to say: 4.4%

II - JUST LIKE EVERYWHERE ELSE . . .

Polish Catholicism, a leaven of victorious resistance to Communist dictatorship, went through a triumphant era in the late 20th century. From a doctrinal and liturgical point of view, it was less exposed to the “Springtime of the Council” and its abuses. Even today, Gregorian chant and Communion on the tongue remain the norm in most of the country’s parishes.

In this rather conservative and isolated context, it is interesting to note that the extraordinary form —so often presented as a reaction to abuse— would draw one worshipper in four every Sunday if it were part and parcel of ordinary parish life. A result that corresponds to the average found in the other countries (19% in France in 2008; 25% i n Germany in 2010; 27.4% in Spain in 2011; etc.).

III - PAIX LITURGIQUE'S DETAILED COMMENTARY

1) The Poles are aware of the extraordinary form’s legitimacy

In Poland, nine committed Catholics (1) in ten know that the extraordinary form has full citizenship in the Church. This is a very high result. Besides the fact that it seems normal for committed Catholics to be informed on the different aspects of the life of the Church, one may also think that after ten years knowledge of Benedict XVI’s motu proprio has made some headway: in the first place through local word-of-mouth, then through the place that the extraordinary form has on social networks, and also thanks to the work of associations such as Una Voce Poland that organize lectures, ceremonies, and pilgrimages to promote the Latin and Gregorian liturgy.

2) A Catholicism preserved from the liturgical wars

The answer to question #3, which was slightly modified by the ISKK pollsters as compared to our usual item (2), brings out the fact that only one in 25 committed Catholics sees the older liturgy as a “strange practice.” Furthermore, less than one in five (17.6) considers that it does not conform to contemporary culture. In any event one may imagine that for some this answer is not a negative, since it only notes the incapacity of the contemporary world to make room for tradition.

On the other hand, the fact that one committed Catholic in two sees the extraordinary form as “an expression of fidelity to the Church’s tradition” is unambiguous. This survey therefore shows us the face of a church which, while it certainly has suffered along with the whole Church from the break imposed by the liturgical reform, nevertheless has by and large remained immune to a “progressive” opposition against the older liturgy as well as to the rupture that has harmed, and continues to harm, our Western European churches. 

3) 8 Polish Catholics in 10 . . . 

. . . would gladly attend the extraordinary form if it were celebrated in their parish: 28.9% would prefer to do so and 51.6% would do so once in a while. The close to 30% of Massgoers who would attend the traditional Mass every Sunday if it were celebrated conveniently in their parish (19% in France in 2008, 40% in Italy, 25% in Germany, etc.) shows the true weight of the extraordinary form. This again confirms the existence of a vast silent mass (at least one in four Catholics) that aspires to more sacrality and solemnity in its liturgical and spiritual life. Only 15% of practicing Polish Catholics express no attraction to the extraordinary form, which leaves a great field for the motu proprio Summorum Pontificum to make its way, patiently, among that country’s parishes.

4) The scientific confirmation of all our earlier surveys

The fact that, thanks to the ISKK’s specific competency, this Polish survey bears only on practicing Catholics makes it a reliable benchmark for analyzing the results of our earlier national surveys. All of our other surveys targeted Catholics generally, i.e. both Massgoers and non; at our request the polling institutes highlighted the answers specific to practicing Catholics. Because of the dramatic drop in even monthly Mass attendance among West European Catholics, however, the samples of Massgoers might be considered too small to be fully representative.

In reality, scientists are well aware that the more samples are numerous, the more the statistics are reliable. The consistency of the results obtained in the seven countries of our earlier surveys —France, Italy, Germany, Portugal, Great Britain, Switzerland, and Spain— was already a significant statistical element. Their agreement with the results of the Polish survey, obtained from a cross section exclusively made up of practicing Catholics, strongly confirms their validity.

-------
AMDG

Thursday, June 23, 2016

Immemorial Mass: Cardinal Archbishop Answers Faithful According to Summorum Pontificum

Celebration in the Immemorial Mass of All Ages: A Cardinal
Interprets Summorum Pontificum Correctly

(Rome) The legal norms of Benedict XVI. are clear. They were established by him for the whole universal Church in the motu proprio Summorum Pontificum committed. Any priest has the discretion and without any additional permission to celebrate Holy Mass in the extraordinary form of the Roman Rite.  In order for believers to be able to attend the celebration, is to form a stable group. The phrase "coetus fidelium" lists no minimum number, it sets the hurdle but so low that a handful is enough.
Not all bishops, priests and Ordinaries can make friends with the motu proprio. Again and again there are reports that the faithful who wish the celebration of Mass in the traditional rite, being put off, being slowed or even shown hostility. The standards adopted by Pope Benedict XVI.  leave no plausible discretion in proper compliance. As a rule, therefore, ideological reasons hide behind resistance against the traditional Mass.
 The Archbishop of Ancona-Osimo, Msgr. Edoardo Menichelli, who was made a cardinal by pope Francis in February 2015 is an exemplary case.
An overzealous priest in whose parish a coetus fidelium had formed and requested the celebration of Mass in the traditional rite, turned to the Archbishop, to obtain a "permission." Such is, however, according to Summorum Pontificum, not necessary. In this sense Cardinal's response anticipated this, who correspondingly wrote the Coetus fidelium:
"As already stated, the rule of a stable group applies, the bishop does not need to grant any permission.
I know that you've already spoken with the pastor, and the group also provides the liturgical book [the 1962 Missal].
I do not now know who will celebrate the Holy Eucharistic liturgy: if there is a priest of the diocese, I have no objection;  should it be another priest, he has - as required - to submit to the pastor the celebret.
On this occasion, I bless you all and your families. "
Text: Giuseppe Nardi
Image: MiL
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG

Tuesday, March 15, 2016

New Map Shows Mass Locations Since Summorum Pontificum


Map of Europe with Mass Locations of the Traditional Mass 

(Rome) The French side ProjectSP5 published a map of Europe which includes the Mass  locations of the traditional Mass.  ProjectSP5 standa for Project Summorum Pontificum. The map highlights the spread of the traditional Rite, which Pope Benedict XVI has restored the traditional Rite again to its official right of residence in the world Church. 

Distinct Geographic Differences 

A glance on the map immediately shows significant geographic differences between the various European states.  Strikingly thick are the Mass locations in France, England and the German language area, less dense are the Catholic nations of Poland, Italy, Dpain and Portugal. Some
Counties, notably Ireland, we're not included.
The traditional Rite is thus more prominently represented in those areas where the Catholic Faith has been historically endangered by great pressure.  That was true for England though the long Anglican state persecution, for France through radical secularization and for the German speaking areas through the Church schism of the 16th century, which separated both the people and the state, and in the last half-century from a protestantizing in progressive Church circles.

Map Documents Counter-Reaction

The "Rheinisch Alliance" from the leading German and French speaking bishops and theologians are in this area and worked a massive influence on the Second Vatican Council. The consequences were an inner-Church break, which has not been resolved and has thrown the Church into a difficult crisis. 
The maps with the Mass locations documented in the same area as the reaction to this development and gives the impression of the vitality of faith and the Church.
The also shows a significant shortcoming. Some Mass locations are missing, others are imprecisely located on the map. . A more precise and comprehensive map, "would be desired and would make the implementation and effect of the Motu proprio Summorum Pontificum of  Papst Benedict  XVI",  says the traditional site  Messa in Latino. The project of the French blogger is still a noteworthy beginning.
Text: Giuseppe Nardi
Bild: ProjectSP5 (Screenshot)
Trans: Tabcred vekron99@hotmail.com
Link...
AMDG 

Sunday, February 7, 2016

Possumus et Non Possumus- Sermon of Archbishop Luigi Negri in St. Peter's

(Rome) The highlight of the 4th International Pilgrimage Summorum Pontificum was  the Pontifical Mass in the Immemorial Mass of All Ages at the grave of the apostle Peter  in St. Peter's Basilica. The celebrant was Bishop Juan Rodolfo Laise OFMCap, Emeritus of San Luis in Argentina. The sermon was by Msgr. Luigi Negri, Archbishop of Ferrara-Comacchio and Titular Prelate of Pomposa. The Archbishop of Ferrara belongs, because of his clear language,  authentic style and his willingness not to play favorites is one of the exceptional personalities in the European episcopate. His episcopal chair was therefore sawed violently last with sharp shots, as it was assumed that he wished for the imminent death of Pope Francis. 
In his speech without notes, he went to the twofold position of the Church in its evangelizing mission to humanity. It  should be seized by what it's received, and Christianize. It must at the same time keep away from  worldliness and resolutely reject what is contrary to the teachings of Christ, however. 
As Archbishop Negri held his sermon, found a few meters away, there  was great anxiety about the vote on the final report of the Family Synod. The Synod Fathers also included Cardinal Carlo Caffarra who originally should have given the sermon, which was then given by  Archbishop Ferrara  because of the scheduling conflict.
IV. International Pilgrimage Summorum Pontificum ad Petri Sedem

Homily of Msgr. Luigi Negri

Archbishop of Ferrara-Comacchio 
St. Peter's Basilica 
Saturday, October 24, 2015
Praised be Jesus Christ
forever, Amen.
The Gospel reading of today's liturgy recalls the great expectation of the salvation of all mankind, to the expectation of the poor, the humble and the distressed. This expectation is like the circles that are drawn in the water when suddenly something is thrown in, because anyone can enter the water and participate in such a manner in the newness of life, which is identified with the Messiah of Israel.
There we have it! The expectation was fulfilled! The wait is over, because the coming of Christ has torn the heavens for all time, and he has entered into history - with all its greatness and all its miseries, with all its limitations and all its temptations, but - in the totality of history even with the immense capacity of the human being, from  generation to generation, to responsibly confront the problem of the destiny of his life and the goal with which he is called to rediscover it: the kingdom of God, which is already among us.
Christ is the new life in our midst: life is fully realized in Him, in the mystery of His death and resurrection and His ascension, a secret that was all communicated in the depth of our faith and revealed in the strength of our love.
It is the new life, because there is only one salvation. It is a new extension of the intelligence and of the heart, towards themselves,  others and the whole reality expressing itself in a new sensibility. This new humanity is in us as a grace, as a gift of faith, as undeserved truth that is offered to us generously in response to the great expectancy that moves our being.
Given this grace we can not be complacent and indulge in a fatalism that is not Christian. We must assume our responsibilities, that grace - the principle of new life within us, a seat of the new life in us - can mature in our humanity, penetrate it and unfold, but especially that by it unfolding in our humanity to principle of mission, we can communicate. Faith is given to us so that we can share it.
In Redemptoris Missio St.John Paul II. explained that the faith is strengthened by giving. The gratitude for the grace that was given to us, in the depths of our consciousness and in our daily lives is the intention to contribute to the great mission of Christ and the Church. A task that we should cooperate in with all our strength, in whichever areas of everyday life and whatsoever circumstances we will find ourselves, and at whatever place and in whatever capacity.
The Christian people has a great calling:  to communicate Christ in the new life every human being, so that every person is grasped by this grace and he in turn can learn this newness. The Christian responsibility is therefore, mission. It is the great and extraordinary lesson of the Church in its two thousand year history, often achieved with difficulty, often marked by numerous imperfections, but also by a lot of glory.
The Church is the inexhaustible presence of Christ's life, which is offered to all, even those who sometimes do not even want it, but who are excited by our presence as a witness, to look to Christ, perhaps for the first time in a world in which we live, who is so far from the presence of the Lord.
This mission has its identity and morality expressed in two great words that could and had to be pronounced by the Church in Its history: The first word is POSSUMUS.
In this word, in this posture the Church encountered mankind from generation to generation. The faith is encountered in reason, Christian freedom is encountered in human law. The things of the life of peoples and nations were inculturated to the Catholic faith, and more than once, this Catholic faith has made a decisive contribution to the expression to the forms of civilizations and cultures.
The Church and the world  encounter in POUSSUMUS. Seeking humanity has met with the Church that proclaims the God Who reveals himself. The human, personal and social existence, the great history of culture and civilization gets its meaning by the great Catholic culture that is not yet over and speaks to us through the various cultural expressions. Mission has had the great ability in the horizon of possumus to make a significant contribution to the growth of the personal and social human life.
The Church could and yet had to inevitably say another word: This second word is NON  POSSUMUS.
The Church had said on many occasions that it is not allowed to supplant the Church's presence in the life of society, to suppress the rights of God, to extinguish the rights of the Church and thus inevitably to the degradation of humanity, of its contribution the human and social life. NON POSSUMUS. There has never been a  moment in history, no matter how dramatic it may have been, especially in western Europe, where the Church often as  not sometimes stood alone, took up Its responsibility and has denied the legality of certain ideologies, the legitimacy of certain cultural, social has denied and political requirements.
The Church has excluded itself in its NON POSSUMUS   dialogue with the people, but denies that the ideologies may impact on their lives. The Church opposes them because they discourage and damage people, because they are directed against the mystery of life and to the mystery of love. The sanctity of fatherhood and motherhood, the most significant events in human life are overturned, smashed and replaced by completely unacceptable forms of personal, family or social life.
The Church will never only say POSSUMUS, just as She could  never only be able to say NON  POSSUMUS.  She must make in Her missionary responsibility, the encounter between Christ and the hearts of people possible, She must know how to find the right rhythm for the openings and closures, for the intellectual and moral acceptance and the rejection of all that the right hand of God contradicts.  Because by acting against the rights of God, it creates the preconditions for a decline, for a dehumanization of the human and social life. Especially it makes the society in which the Church lives a terrible experience.
Therefore, woe to us brothers, if we therefore replace the binomial POSSUMUS - NON POSSUMUS by a unilateral POSSUMUS that delivers Christendom to the prevailing mentality that makes the goal even of our lives, that which is sought by the world in its negative and diabolical objectives: the elimination of Christ and the Church. We can not accept the all too many events, initiatives and experiments are strongly marked by this well-intended Catholic world, which desires to please the world and to gain its support or applause. [See the Professional Catholics employed by various organs of the establishment.]
We want to see the face of Christ. This face of Christ lights below us in the beauty of the liturgy, and it leads us to the final glory of His countenance. The face, which is both Judge and Savior. We just want to direct our hearts and intelligence every day on the much beloved face of the Lord. For from Him will be born in us and in the world, a new intelligence. A new heart that makes  us love all men, which comes as part of the mystery of Himself to us revealing Christ to the world. That makes us feel the usefulness of our time and our lives solely to confirm Christ and not as confirmation of our strength and power. That's what we want.
Do we trust the Holy Church of God, the Virgin Mary, so that with the joy that comes from faith, we can also carry the burden of sacrifice of our daily lives - the life of the whole Church as well as the life of every one of us - so that the binomial is inseparable, which seems impossible to the mentality of the world: joy and sacrifice.
So be it.
Translation: Paix liturgique / Giuseppe Nardi
Image: Paix liturgique
Trans: Tancred vekron99@hotmail.com
AMDG

Friday, June 26, 2015

IVth Summorum Pontificum Conference -- Cardinal Müller: "Tradition as the Fundamental Principle of Catholic Theology"

(Rome) From 13 -14  June, 2015 the IVth Conference on the motu proprio Summorum Pontificum was held, which  Pope Benedict XVI. had adopted for the Universal Church in 2007.  The meeting was held at the Pontifical University of Saint Thomas Aquinas, better known as the Angelicum.
Like the previous sessions there was also a motto for this year, "A treasure for the whole Church", which finds its complement  in the often-mentioned sentence: "A hope for the whole Church". The first three meetings were held in 2008, 2009 and 2011. It was supposed to take place biannually. The resignation of Benedict XVI. and the election of Pope Francis  persuaded  many of the members that the fourth edition of the conference would be postponed till 2015. 
It was organized in turn by Giovani e Tradizione and 2008 in the wake of the first meeting launched in 2008, Amicizia Sacerdotale Summorum Pontificum .
The meeting was opened with a Holy Mass in the traditional rite, which was celebrated by Cardinal Raymond Burke in the Church of SS. Domenico e Sisto. The conference work was led by the Dominican Vincenzo Nuara, member of the Pontifical Commission Ecclesia Dei and the priest moderator of the association, Amicizia Sacerdotale Summorum Pontificum. Father Nuara declared the meeting objective was thus to promote a positive approach to the liturgical question, by making increasingly known the richness of the traditional Mass, which Benedict XVI. had restored to the Church. 
High-caliber speakers who have something to say
Meeting Summorum Pontificum
IV. Meeting the motu proprio Summorum Pontificum
This was followed with presentations by Cardinal Raymond Burke, patron of the Sovereign Order of Malta ("Tradition as the Foundation of the Catholic Liturgy"); Dom Cassian Folsom, OSB, Prior of the  Traditional Benedictine House of Nursia and lecturer at the Pontifical Athenaeum of Sant'Anselmo in Rome ("Lex orandi-lex credendi in Motu Proprio Summorum Pontificum: A Theological Entrance"); Professor Giovanni Turco of the University of Udine ("Righteousness, Religion, True Cult - The Perspective of St. Thomas Aquinas"); Professor Don Marino Neri of the University of Pavia ("The Cultus in Spirit and in Truth: Liturgy and Symbolism"); Cardinal Gerhard Müller, Prefect of the Congregation and President of the Pontifical Commission Ecclesia Dei ("Tradition as the Basic Principle of Catholic Theology"); . Professor Monsignor Stefan Heid from the Pontifical Institute of Christian Archaeology ("Where the Sky Opens, the Early Christian Altar in Liturgy and Art."); . Monsignor Marco Agostini from the State Secretariat of the Holy See ("The Abode of God Among Men: The Altar and Its Treasures") and Monsignor Athanasius Schneider, Bishop of Astana ("The Treasure of the Altar: the Unspeakable Majesty of Holy Communion").. The first day concluded with a Te Deum led by Cardinal Walter Brandmüller.
On Sunday  Cardinal Velasio De Paolis, emeritus prefect for economic affairs of the Holy See, celebrated Solemn Pontifical Mass in the Immemorial Roman Rite in the Blessed Sacrament Chapel of St. Peter's Basilica.
An interested audience from Italy and abroad listened to presentations and discussions to deepen their liturgical understanding. The focus of the conference in 2015 was the need for a conscious rediscovery of the deeper reasons for the celebration of the traditional rite.
The lectures and sermons will be published in the conference proceedings.
Text: Claude Ducraux
picture: Giovani e Tradizione / Corrispondenza Romana
Trans; Tancred vekron99@hotmail.com
AMDG

Tuesday, June 23, 2015

No Place for Tradition -- Not Even on the "Margins"

Church of St. Andrew in Faieto
(Rome) In a "Church on the margins" there is a place for many, but apparently no place for tradition, at least not in the Abruzzo, Italy. There rules Bishop Michele Seccia,  who is considered as an example of a clerical turncoat in Italy. Appointed by Benedict XVI. as  bishop and placed at the top of the Diocese of Teramo-Atri, he applied himself to follow the Pope in matters motu proprio Summorum Pontificum.  Enter Pope Francis, the same applies, but in the exact opposite direction.
The situation of the traditional believer in the diocese is dramatic (see At the "Margins of the Church" - of Traditional Rite: Situation report from Abruzzo ). As Pope Benedict XVI. enacted the motu proprio Summorum Pontificum,  Bishop Seccia called the Franciscan Friars of the Immaculate to Teramo. They took over the abandoned Dominican monastery and managed the Church of San Domenico, bringing  a growing number of believers to the traditional rite. But along with the tradition, the Franciscan Friars of the Immaculate fell into disgrace after the election of Pope Francis to the highest ecclesiastical office.

Ban Against the Celebration of the Traditional Rite by Franciscan Friars of the Immaculate


Liturgy in the traditional Rite in Faieto
In July 2013, the Roman Congregation of Religious under the direction of Cardinal Prefect Cardinal João Braz de Aviz  banned the Franciscans of the Immaculate from celebrating the traditional rite. In this emergency situation an Argentine military chaplain was brought in to help, who has been borrowed for some years by the diocese of Teramo-Atri. In the church of the Franciscan Friars of the Immaculate, who were no longer allowed themselves, now Don Gaston Munoz Meritello celebrates in the traditional rite.
In February 2015, however, the late Apostolic Commissioner Father Fidenzio Volpi closed the monastery of the Franciscan Friars of the Immaculate on in Teramo. The San Domenico church was closed. The faithful attached to  the traditional rite were literally shut out.They were locked out of the church.

Empty Churches but no Place for the Traditional Rite

Since then, Coetus has engaged in protracted negotiations with the bishop, to find admission to another church in the city, or to the opening of the Church of San Domenico, at least for the celebration of the Mass by Don Gaston on Sundays and public holidays.
Although the city's churches are empty,  no priest of the city showed pity on them and offered hospitality in his parish. Although the bishop took part in the celebration on a grand scale opening of the "center" of a different religion, he showed no mercy to the faithful in the traditional rite and offered them, despite many empty promises, hints and promises of any of the numerous, partly unused churches in the city.

The Wandering to the Margins - The Exile in the Mountains


Farewell letter from Don Gaston to the Faithful
The Argentine military chaplain Don Gaston Munoz Meritello could finally find a replacement. In the parish 25 km distant from Teramo  where he worked as a chaplain, he received permission to use the  remote chapel. There he had since celebrated then for the faithful who attended the Mass from the city of Teramo and the whole area in the traditional Rite. Although the chapel is tiny, it lit up this remote place with all the splendors of the Sacred Liturgy in honor of God and a blessing to the faithful and the entire Church. This felt as though the Congregation of Religious and  their own bishop had driven them to the underground, but they were glad to be back to have a Mass location.
With the transfer of Don Gaston Munoz Meritello to the mountain parish of Faieto, the old Mass community had to return to wandering, this time in the mountains. The path to the "margins of the church", not a virtual, but a quite literally has continued to  take them to the margins. In the mountainous region, a single priest is in charge of seven parishes. The parishes are very small, but are far apart. A relief for Don Gaston was therefore welcome. Don Gaston was in the Parish Church of St. Andrew of Faieto celebrating Holy Mass in the traditional rite. Faieto is located 630 meters above sea level and has a population of 90 inhabitants. A more remote location could hardly be found in the Diocese of Teramo-Atri.
The faithful began with Don Gaston at their own expense, to beautify the mountain church   and to make a number of liturgical purchases. But even this exile did not last long. Bishop Seccia has ended now without prior cooperation with Don Gaston Munoz Meritello. Reasons were not disclosed. Since he was only "borrowed", Don Gaston must therefore leave the Diocese of Teramo-Atri. His next mission will be decided by the Argentine Military Ordinariate.

The Ruthlessness of the "New Mercy"

For new pastor of Faieto  Bishop Seccia has appointed Father Giovanni Maria Manelli of the Franciscans of the Immaculate. As the family name suggests, he is a relative of the Order's founder, Father Stefano Maria Manelli. Father Manelli is indeed to take over the remote mountain parish, but is limited by the prohibition he is not to be allowed to celebrate the traditional rite the Holy Mass.
The faithful are once again on the road, driven by those who should be their shepherds. For them, it seems in the "New Mercy" has left no room at the inn, not even in the Church.
Text: Giuseppe Nardi
Image: Messa in Latino
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG

Sunday, April 19, 2015

Cardinal Sarah: "Rediscover the Sacrality in the Holy Mass"

(Rome) In his interview book "Dieu ou rien" (God or nothing) the new Prefect of the Congregation for Divine Worship, Cardinal Robert Sarah, also took a position on  the Motu Proprio Summorum Pontificum of Pope Benedict XVI.The French traditional information service Paix liturgique published the statements in his "Letter 65".
Paix liturgique had welcomed the appointment of Cardinal from Guinea to succeed Cardinal Canizares in the fall of 2014.  Now the information service writes:

Cardinal Chose Birituelle Paris Parish to Talk About the Liturgy

"In early March 2015 Cardinal Robert Sarah, Prefect of the Roman Congregation for Divine Worship and the Discipline of the Sacraments remained for a long time in Paris and the surrounding area  in order to consult on  the resultant interview book, "God or Nothing"  with the journalist Nicolas Dat" (Fayard). The book paints a personal and surprising portrait of one of the most discreet and yet most important prelates of this pontificate.
While there are a large number of events  attended to by the book, the Cardinal wanted to devote a considerable part of his time not the media, but the faithful. He visited several parishes. In each he took on a specific topic of his book. This included the liturgy, precisely about which he spoke  in the parish of Saint-Eugène-Sainte Cécile, in which both Rites have been celebrated for 30 years," says  Paix liturgique. The following is an excerpt of the liturgy part of Cardinal Sarah's book.

Joy and Gratitude for Summorum Pontificum

"Personally, I have received Summorum Pontificum with great confidence, joy and gratitude. It is the sign and proof of how the Church, mother and teacher, look at all the faithful, by taking into account all the sensitivities. Benedict XVI. wanted to support the wealth of different spiritual expressions in the belief that they will lead to the Church to true unity and an ever brighter scope for  the holiness of the Church.
I think that this beautiful motu proprio fits perfectly within the bounds of the Council Fathers furrow. Therefore, we can not pretend we have forgotten what was declared expressly in Sacrosanctum Concilium: "For the liturgy contains as a divine institution immutable parts and parts which are subject to change. These parts may change over time, or even if something should  have crept into it, that it doesn't affect the inner nature of the liturgy less than if they have been found to be less suitable or equivalent."
In the letter Summorum Pontificum accompanied Benedict XVI wrote .:
For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The "Ecclesia Dei" Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.
It is likely that we can better understand the celebration of the Mass according to the Missal of the old Mass as an act of Christ and not of men. Thus the  mysterious and mystagogical character is also  perceptible. Even if we actively participate in the Mass, it is not about our action, but  those of Christ. In his Apostolic Letter Quintus Annus Vicesimus. John Paul II asks wherein lies  active participation.
But what is this active participation? What must you do? Unfortunately, the word was very quickly misunderstood to mean something external, entailing a need for general activity, as if as many people as possible, as often as possible, should be visibly engaged in action.  However, the world "part-icipation" refers to principal action in which everyone has a "part".  And so if we want to discover the kind of doing that active participation involves, we need, first of all, to determine what this central actio  is in which all the members of the community are supposed to participate. The study of the liturgical sources provides an answer that at first may surprise us, though, in the light of the biblical foundations considered in the first part, it is quite self-evident.  By the actio nd the need for a general acting out derived therefrom, as if as many as possible as often as possible must be visible to all go into action. But the word "participation" (or "participation '' refers to a main plot, in which all are part-have. So if you want to find out about which actions to do it, then you have to determine first of all, that because these actual central "actio" is, to which would also involve all members of the community [...] Under the actio of the liturgy refers its  sources, the Eucharistic Prayer. [...] The real liturgical action, the true liturgical act, is the oratio -.. the great prayer, which forms the core of the Eucharist which was therefore described by the Fathers as oratio ... .This oratio- the Eucharistic Prayer, the "canon" - is really more than speech is actio in the highest sense, because it happens that human actio (as they had hitherto been practiced by the priests in the various religions) withdraws and gives room for the actio divina, the action of God (Joseph Cardinal Ratzinger. The Spirit of the Liturgy, Herder, 6.Aufl, Freiburg im Breisgau 2002, S. 147f).
The Motu Proprio Summorum Pontificum tries to reconcile the two forms of the Roman Rite and tries above all to help us to rediscover the sacredness of the Holy Mass as an act of God and not of man. Here we touch upon a really important point. The problem of widespread indiscipline, lack of respect and loyalty to the Rite,  may even attack the validity of the sacrament."
Excerpt from Robert Cardinal Sarah: Dieu ou rien, Fayard, Paris 2015, pp 400-402
Text: Giuseppe Nardi
image: MiL\
Trans: Tancred vekron99@hotmail.com
Link to Katholisches...
AMDG

Wednesday, June 25, 2014

Pope Francis Openly Contradicts Summorum Pontificum?

Edit: this is from the Catholic Neoconservative commerce website, Kath.net.  It says that Pope Francis has confirmed he will stay the course as stated by his predecessor, and then makes a statement that seems to clearly contradict it.  We can't imagine he wouldn't see the problem.  We suspect that he will continue to say one thing and do another with respect to traditionalists who are at present being blamed for all the woes of the Church at present.

Pope Francis has met with about 60 members of the Franciscan Friars of the Immaculate Conception at the Vatican.   At the meeting the state of the Order was discussed, which has been placed under an Apostolic Commissar for a year.
Vatikan (kath.net/jg) Vatican (kath.net / jg)
  Pope Francis has already met  with about 60 friars of the Franciscan Friars of the Immaculate Conception at the Vatican on June 10th earlier this month.  The meeting took place in the chapel of St. Martha Guest House and lasted about 90 minutes.  This is according to reports by Vatican expert Andrea Tornielli on the online edition of Vatican insider.
 
After the Franciscans had renewed their consecration to the Immaculate Conception with the Pope, they asked questions of Francis.  The Franciscans of the Immaculate have been under an apostolic Commissar for almost a year because of "internal" problems.  Even the Capuchin, Father Fidenzio Volpi, attended the meeting, says Tornielli.

 Francis has been "well informed" in all matters. The Vatican expert, says he is following the development of the Order and expressed his appreciation to Volpi for his "work".

 Due to the Vatican measures,  about 40 of the 400 world's brothers have [requested to leave, per Rorate] left the Order.   It's about half of the seminarians who were only under temporary vows, writes Tornielli.

 With regard to the restrictions on the "Old Mass", Pope Francis  does not want to stray  from the line of Benedict XVI.  From the question of rite there should but be no ideological confrontation, the pope continued.   The members of the Franciscans of the Immaculate must obtain permission from superiors and the bishop, if they want to celebrate a Holy Mass in the extraordinary rite in a parish church, a sanctuary or a meeting house.  [Since the legislation specifically says the opposite, it's difficult to see how this doesn't contravene, Summorum Pontificum.]

Wednesday, June 11, 2014

More “Reforms”: Will Ecclesia Dei Be Devoured By The Congregation of Religious Too?

(Rome) The well-known website Rorate Caeli wrote that in 1988,  the Pontifial Commission Ecclesia Dei established by  Pope John Paul II could be dissolved in the course of reform of the Curia taking place under Pope Francis.   It’s a message that caused some excitement in the communities  faithful to tradition. The background forms the distance of the Argentine pope to tradition. Since taking office, Pope Francis has made gestures in a variety of directions, most recently in the Vatican Gardens  towards Judaism and Islam, in his discussions with Eugenio Scalfari also towards atheists, agnostics and Freemasons, while Catholic tradition has he largely ignored.

Papal Astonishment that Catholic Youth is Attracted to the Old Rite

Some cryptic formulations were even interpreted as a swipe against tradition. A general lack of liturgical sensibility seems in addition to hinder Pope Francis’  access to the Old Rite. Compared to the Apulian bishops, he reaffirmed last year, however, that the two forms of the rite should co-exist and be mutually reinforcing. Speaking to the Czech bishops, the head of the Church expressed surprise in the spring of 2014 expressed surprise that  Catholic youth are attracted to the Old Rite.
The Pontifical Commission Ecclesia Dei was created in 1988 to accommodate parts of the Priestly Society of St. Pius X. catch who did not want to go with “State of Emergency" illicit episcopal ordinations. Since then, the Commission is responsible for all old ritual Communities and orders in the Catholic Church. They thus have direct contact to the Roman Curia.

CDF: Does Lack of Agreement with the SSPX to Decoupling From Ecclesia Dei?

Pope Benedict XVI.  created a Pontifical Council with Ecclesia Dei.  In 2009, the Pontifical Commission of the Congregation and their prefect was automatically a President of the Commission. The President of the Commission has always been a cardinal. From 1988 to 2009 former or partly reigning Prefects of the different Roman Congregations have been incorporated without it.  From 1988-1991 Paul Augustin Cardinal Mayer OSB, former prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, Antonio Cardinal Innocenti 1991-1995, former prefect of the Congregation for the Clergy, Cardinal Angelo Felici 1995-2000, former prefect of the Congregation for the Causes of Saints, 2000-2009, Cardinal Dario Castrillon Hoyos, the same was also Prefect of the Congregation for the Clergy till 2006. Since 2009, the respective Prefect of the CDF is Commission Chairman, 2009-2012 was  William Joseph Cardinal Levada, since then  the German Cardinal Gerhard Ludwig Müller has officiated.

Congregation of Religious - “Worst of the Worst" Variants

Since the news broke, that Pope Francis is  going  to dissolve a number  of papal councils, merge, or incorporate others, there is concern that   on this occasion they could be manually applied to those facilities in which tradition is of an institutional and therefore recognized framework in the Church. This makes especially the "worst of the worst" variants (Messa in Latino) in the traditional circles, namely the decoupling  of Ecclesia Dei from the CDF and the integration into the Congregation for Religious.  The dissolution of  the Commission is considered unlikely. The question of integration is seen as an indicator of "benevolence".
The presentiment that the leadership will go to  Cardinal Prefect Joao Braz de Aviz, a remaining appointment  from the time of Benedict XVI. (2011),  and Secretary, Curia, Archbishop José Rodríguez Carballo, OFM,   an equally unfortunate appointment by Pope Francis (2013), has left  traditional Catholics who are certainly not Cassandras, but have a high threshold of pain, in some anxiety, because of the unspeakable dealing with the Order of the Franciscans of the Immaculate.

The Amazing Zeal of an Inertial Congregation

The Franciscan religious order founded by Father Stefano Manelli  broke two taboos. It changed from the New Order, as such, ( he is subject to the Congregation of Religious and not Ecclesia Dei), from the New to the Old Rite. A step that it also associated with an in-depth engagement and public confrontation with the Church crisis, its causes and in this context with the Second Vatican Council. The male branch of the order was placed  under provisional administration in July of 2013, and a a Visitator for the female branch was appointed in May 2014 and the lay community affiliated with the Order was also suspended. In contrary to the existing Church law the Order of the Old Rite was banned. The priest must individually apply for a permission to celebrate the traditional Mass. To ensure that the female branch of the order was severely impaired, although initially excluded from direct action because the Franciscan Franciscan Sisters are no longer allowed to participate Holy Mass in the Old Rite. The fact that the sisters wanted to maintain the Old Rite, did not move  the leadership of the Congregation at all. 
However, Rome is not only this variant of the inclusion in the conversation. There is the inclusion of  the CDF in that. Pope Benedict XVI explicitly employed it with a view to a return of the SSPX into unity with Rome.  Yet this seems to have exhausted itself where the talks between the Holy See and the SSPX remain inconclusive.

The Congregation for Divine Worship - “Liturgical Sensibility"

Besides the possible "worst" variant, the inclusion in the Congregation of Religious,  there is also discussion of integration into the Congregation for Divine Worship. There since 2008, Cardinal Antonio Cañizares Llovera has officiated in the  Curia. It’s an office which could still be exercised for some years by the 68 year old Spaniard. However, there have been persistent rumors  since the election of Pope Francis   of his dismissal.  Indeed, Cardinal Cañizares is the only one of nine prefects of the Congregation, about whom Francis has still taken no decision. Originally, should he be sent back to Spain,  and according to his rank it would only be possible to appointment him as Archbishop of Madrid.  In contrast, there are again some reservations in Spain, where with such an option which no one had anticipated, where an internal succession and local solutions are under discussion.
Regardless of the unresolved question of the Prefect, the annexation of the Commission Ecclesia Dei to the Congregation for Divine Worship would be a  feasible and acceptable solution for traditional circles. The Congregation has very well trained staff with "high liturgical sensibility" (Messa in Latino) and excelled in the past few years mainly due to the sound and quick response to pending questions. Compared to the Congregation for Divine Worship all other congregations act cumbersomely. The special zeal of the Congregation of Religious in the damage of the Order of the Franciscans of the Immaculate represents a marked exception, which makes matters even more difficult.

How is Pope Francis decide?

How is Pope Francis decide? What his C8 Kardinalsrat recommend? Pope Benedict XVI. aimed to lead the two forms of the Roman Rite to actual equality in the Church. A counter-revolutionary act of the first order, the scope of which, few are aware of in the Church  today, however, some high-ranking enemy was aware of it and it has been  counteracted by Francis Pope personally. In his understanding is Summorum Pontificum and following the instruction Universae Ecclesiae it is only as a gesture of paternal accommodation to a small minority in the Church.  No less, but no more. As such, he sees and accepts the step of Benedict XVI. The question of whether he would ever take such a step himself, is ultimately a useless intellectual exercise.
Text: Giuseppe Nardi
image: Accion Liturgica
TransL Tancred vekron99@hotmail.com
AMGD
Related Posts Plugin for WordPress, Blogger...