Some readers may feel that the Church's worship is particularly under threat ... so why am I "defending" concelebration at this particular moment?
I can see the point. "Reliable sources" are convinced that the brutalisation of the Large Church near the Santa Marta is likely to come from PF himself, the Opicus Maximus. That would bring the ban into line with the habitual praxis of this man: failing to take overt responsibility for his own actions.
As an Englishman and a member of an Anglophone Ordinariate, I also strongly object to to the Italo-imperialism of this action. With the ongoing onslaught upon the liturgical and doctrinal amd Magisterial use of Latin, our proper common language, we are effectively being told by PF and his crowd of gruesome bullies that, if you aren't an Italophone, you're a second-class Catholic. "Better a Second Class Catholic than a Bergoglian Syncretist" might be an appropriate reaction. Should we have "CATTOLICO DI SECUNDA CLASSE" added to our Celebrets?
I recently suggested a S Nicolas-de-Chardonnet response to the Ban ... and now Cardinal Mueller has wisely and helpfully pointed out that the Ban is, quite simply, unlawful; and so nobody is obliged to obey it. I am alive to the dangers of weaponising Liturgy ... but, in times of crisis ... why doesn't somebody just do this? What has happenned to the "Pachamama Out" Action Squad?
And yet ... I am convinced that we must think within the Great Tradition. So I do intend to continue with my series on Concelebration within the Authentic Tradition of the Latin Church. Because, while it has no place in anonymous notices tacked onto Sacristy doors by furtive figures in the middle of the night, concelebration does have an honoured place in the Traditions of the Latin Church.
S Thomas Aquinas, as his custom was, covers pretty well most of the problems of late C20 Christianity, and does so in a neat formulaic way. First, he crisply formulates an erroneous opinion; then disposes of it with Respondeo.
So first he states a propositio sometimes advanced in neo-traditionalist circles: That many priests cannot consecrate one and the same Host. He disposes of this - he was a good Catholic - by pointing to what the Church does. "According to the custom of a number of Churches the newly ordained concelebrate". The problem of rogue concelebrants Jumping The Gun he disposes of in exactly the same way as Pope Innocent III (see previous post) had done: "And it is not true that by this the consecration over the same Host is doubled; since, as Innocent III says, the intention of all must be referred (ferri) to the same instant of Consecration".
Having disposed of that little technical difficulty, he justifies the practice in itself: "Since a priest does not consecrate except in the persona of Christ, and the many are one in Christ, therefore it does not matter whether this Sacrament is consecrated through one or through many".
There is no doubt that the practice of Concelebration has become unseemly since the Council. Those of us who are hermeneutic-of-continuity traditionalists will do well to rethink the way we use Concelebration. But the fashion in some circles of ridiculing all use of Concelebration, and of even denying that what the newly ordained do with their Bishop really is true Concelebration, is ill-informed and gives 'traditionalism' a bad name. We must avoid the temptation (as we defend our Holy Faith against the latest aggressions of Bergoglianism) to propose our own narrow circumscriptions of 'Tradition'.
The the lady has many things new and old in her treasury!
Innocent III was a Pope, and a learned one, and as Bishop of Rome was entitled authoritatively to interpret the practice of his own Church. And S Thomas Aquinas was no mean Doctor. Not that the story ends with them.
Next in this series: Benedict XIV ... probably the most learned pope ever.