Tomorrow, in old calendars, the Holy Maccabees were celebrated - indeed, they still get a commemoration in the Old Mass. These were the seven superb Jewish brothers whose martyrdom, described in II Maccabees 7, reads so much like a rehearsal for the Acta of so many Christian martyrs under the Roman Empire, especially under the divine Diocletian.
There is manifestly no theological reason why we should not give calendar space to the saints of the Old Covenant. After all, we claim that our New Covenant community, the Church, is directly in continuity with that Jewish Faithful Remnant which did accept their Messiah and the Visitation of their God; and so we are rooted in the patriarchs and prophets ... to be frank, they are more our possession than that of the Synagogue. I presume that the reason why, in practice, we do not have festivals of S Moses and S Jeremias, has a lot to do with the fact that the Christian Sanctorale finds its origins in the cult of relics: martyrs were celebrated where their bodies rested. As Fr Zed often laudably points out, the Martyrology does commemorate more Old Testament Saints; and so do particular calendars such as those of the Carmelites and of the Diocese of Jerusalem.
The Carmelites keep S Elias (Elijah, for Protestant readers) on July 20. For them, the impetus was their enjoyment of the sacred sites in Palestine. What ensured the commemoration of the Maccabees at Rome was the veneration of their relics in the same titulus Sanctae Eudoxiae in which S Peter's Chains are kept.
We live in a nasty age in which one favourite game of nasty people is to imply 'Antisemitism' on the part of those whom they dislike. One of these periodic unpleasantnesses occurred when the English bishops, obedient to the instructions of Cardinal Marx, agitated against the prayer which Benedict XVI had composed only a few years previously for the Old Rite to use on Good Friday. Since the Liturgy of the Hours, a quite widely used form of prayer, itself has a prex for the Conversion of the Jews at Vespers on Easter Sunday (and on other Sundays in Paschaltide), one does rather wonder whether these prelates, and the shadowy anonymous bureaucrats who put them up to such things, take much notice of what they say in their own Divine Office.
And it was the Novus Ordo which evicted the Maccabees from its Calendar, in pursuit of a Rigid and unbending rubrical rule, so that no mere dead Jews should get in the way of a single-minded observance of S Alfonso on August 1*.
One might wonder who the real, practical, antisemites are. For me, I shall pray, especially tomorrow, for God's mercies to rest on the millions of Jews who were slaughtered during the Third Reich.
And may God glorify yet more our magnificent brethren the Maccabees, reigning in heavenly glory beside their Messiah.
*They do not even survive in the Proprium pro clero almae Urbis.
31 July 2017
27 July 2017
Cardinal Sarah and the Ordinariate Rite
In his latest lecture, the very admirable and very courageous Cardinal Prefect of the Sacred Congregation of Rites (Oops ... have I perpetrated an anachronism?) adds, to the suggestions he had made earlier, at least two new points for the improvement of the Ordinary Form:
(1) The priest should genuflect immediately after the Consecration of the Host and of the Chalice.
It is, surely, unnecessary to explain why this is so desirable. I point out that it already happens in the Ordinariate Rite. (You will remember that, upon seeing a copy of our Ordinariate Missal, His Eminence wistfully commented "Why can't we have something like this?")
(2) The holding of thumb and index finger conjoined after they have touched the Consecrated Host.
After the regime of Edward Tudor had imposed the First Prayer Book upon the suffering clergy and people of England, the tyrants discovered that the clergy were assimilating the service as closely as possible to the Sarum Mass. So draft Articles of Visitation ordered "For a uniformity, that no minister do counterfeit the popish mass, as to kiss the Lord's table; washing his fingers at every time in the communion; blessing his eyes with the paten, or sudary; or crossing his head with the paten; shifting of the book from one place to another; laying down and licking the chalice of the communion; holding up his fingers, hands, or thumbs, joined towards his temples; breathing upon the the bread or chalice; showing the sacrament openly before the distribution of the communion; ringing of sacrying bells; or setting any light upon the Lord's board ...".
I suspect that the section I have boldened refers to the conjoining of thumb and index finger ... what, in the 1960s, trendy vandals used to call "finger pinching".
We of the Anglican Patrimony have a long experience ... centuries ... of catholicising defective liturgies imposed by soi-disant authorities.
Perhaps we should set up a lucrative Consultancy to show those who want to catholicise their bog-standard Novus Ordo how it's done? No need ... if they attend a Latin Mass Society training week on the Extraordinary Form, they'll find it fairly obvious how to transfer the skills from EF to OF.
(1) The priest should genuflect immediately after the Consecration of the Host and of the Chalice.
It is, surely, unnecessary to explain why this is so desirable. I point out that it already happens in the Ordinariate Rite. (You will remember that, upon seeing a copy of our Ordinariate Missal, His Eminence wistfully commented "Why can't we have something like this?")
(2) The holding of thumb and index finger conjoined after they have touched the Consecrated Host.
After the regime of Edward Tudor had imposed the First Prayer Book upon the suffering clergy and people of England, the tyrants discovered that the clergy were assimilating the service as closely as possible to the Sarum Mass. So draft Articles of Visitation ordered "For a uniformity, that no minister do counterfeit the popish mass, as to kiss the Lord's table; washing his fingers at every time in the communion; blessing his eyes with the paten, or sudary; or crossing his head with the paten; shifting of the book from one place to another; laying down and licking the chalice of the communion; holding up his fingers, hands, or thumbs, joined towards his temples; breathing upon the the bread or chalice; showing the sacrament openly before the distribution of the communion; ringing of sacrying bells; or setting any light upon the Lord's board ...".
I suspect that the section I have boldened refers to the conjoining of thumb and index finger ... what, in the 1960s, trendy vandals used to call "finger pinching".
We of the Anglican Patrimony have a long experience ... centuries ... of catholicising defective liturgies imposed by soi-disant authorities.
Perhaps we should set up a lucrative Consultancy to show those who want to catholicise their bog-standard Novus Ordo how it's done? No need ... if they attend a Latin Mass Society training week on the Extraordinary Form, they'll find it fairly obvious how to transfer the skills from EF to OF.
26 July 2017
Nazis and Nazis
Today is the 75th Anniversary of the Sunday upon which the Dutch Hierarchy had ordered a Pastoral Letter to be read in all their churches, protesting vigorously and explicitly against the Nazi persecution of Dutch Jewry.
Not surprisingly, this Letter sent the Nazi authorities into paroxysms of rage.
It contained a sentiment which equally infuriates the currently dominant faction in the Catholic Church, and in particular, so we are told, the German and English hierarchies.
It hoped for the Conversion of the Jews.
Not surprisingly, this Letter sent the Nazi authorities into paroxysms of rage.
It contained a sentiment which equally infuriates the currently dominant faction in the Catholic Church, and in particular, so we are told, the German and English hierarchies.
It hoped for the Conversion of the Jews.
25 July 2017
Compostella
Ah, S James the Great, Compostella ... how often have I sat, perhaps for half an hour or more, just gazing at wonder at the great Portico de la Gloria in Compostella Cathedral. Not, of course, that I've ever been to Spain. Indeed, I don't think I've ever knowingly entered His Most Catholic Majesty's domains at all ... unless the old embassy church of S James, Spanish Place, counts, with its Spanish royal banner just waiting for the parish priest to haul it up the flagpost if he gets a sudden email warning him that the King's Majesty is on his way to pay a visit.
If you can't afford, given the present ruinous state of the exchange rate between Sterling and the Euro, to go to Spain, you can contemplate the Portico de la Gloria ... and Hadrian's column ... and the Plantagenet tombs at Fontevrault ... and the main door of Arles Cathedral ... simply by visiting the Casts Gallery at the Victoria and Albert Museum in London.
And, as we all know, for those who can't afford a holiday in Italy, there is always the Oratory Church next to the V and A. And, for those who can't afford a visit to France, there is the Racine Restaurant.
If you can't afford, given the present ruinous state of the exchange rate between Sterling and the Euro, to go to Spain, you can contemplate the Portico de la Gloria ... and Hadrian's column ... and the Plantagenet tombs at Fontevrault ... and the main door of Arles Cathedral ... simply by visiting the Casts Gallery at the Victoria and Albert Museum in London.
And, as we all know, for those who can't afford a holiday in Italy, there is always the Oratory Church next to the V and A. And, for those who can't afford a visit to France, there is the Racine Restaurant.
23 July 2017
NOTICE
Again, I am taking a week off from moderating and enabling comments. I shall endeavour to give you something to read each day, but I shall read none of any comments you may submit until mid-July. Nor shall I be reading emails or checking the blogosphere!
Concelebration in the Roman Colleges (5)
A little more about Paragraph 57 (2) of Sacrosanctum Concilium.
"Salva tamen sit semper sit cuique sacerdoti facultas Missam singularem celebrandi ..."
[Abbott: "Nevertheless, each priest shall always retain his right to celebrate Mass individually ..."]
I dealt last time with the Hermeneutical Miracle, the Circaean Touch in the iniquitous daraft Working Paper, whereby this Conciliar mandate is metamorphosed into meaning "A priest may only withdraw from concelebrating in order to serve the needs of the Laity". I want to emphasise this morning that the Suppressio veri and Suggestio falsi involved here are so shameless as, in effect, to constitute barefaced lies.
Vatican II is clearly preserving here a right which the clergy had before the Council. While permitting Concelebration, with the limitations made clear in Paragraph 57 (Maundy Thursday, Councils, Ordinations and abbatial Blessings, other occasions to which the Ordinary has explicitly consented), it is also preserving an existing right. As Canon 902 in turn puts it,
" ... integra tamen pro singulis libertate manente Eucharistiam individuali modo celebrandi ..."
["... for each and every priest, the freedom remains intact of celebrating the Eucharist in the individual way ..."]
Notice manente. The liberty remains. Notice integra. It remains intact. In other words, the pre-Conciliar freedom is not abrogated. It is preserved, it is set in stone.
Not even the dodgy group which put together this disgraceful Working Paper could go so far as to rewrite History and to claim that, before the Council, 'private Masses' were forbidden or discouraged. They were an integral part of universal priestly culture in the Latin Church. They were vigorously defended by Pius XII (Mediator Dei) in 1947, who explicitly condemned the very errors now resurrected by the draft Working Paper (I will quote him in my final piece).
And, less than two decades after the teaching of Pius XII, the Council, followed by the Novus Ordo Missal, and, a few years after that, the Conciliar Code of Canon Law, all carefully and unambiguously preserved his right to every priest of the Latin Churches. How decisive and repeated does the Magisterium of the Church have to be before the wayward and the heterodox take notice of it? Why are curial departments so cluttered up with the wayward and the heterodox?
But what the H**l: if one is part of a Vatican culture engaged on the exciting and far-reaching project of subverting the Sacrament (and Natural Institution) of Holy Matrimony, one is hardly going to draw the line at telling a few lies in order to put a stop to private masses and the Extraordinary Form.
To be concluded.
"Salva tamen sit semper sit cuique sacerdoti facultas Missam singularem celebrandi ..."
[Abbott: "Nevertheless, each priest shall always retain his right to celebrate Mass individually ..."]
I dealt last time with the Hermeneutical Miracle, the Circaean Touch in the iniquitous daraft Working Paper, whereby this Conciliar mandate is metamorphosed into meaning "A priest may only withdraw from concelebrating in order to serve the needs of the Laity". I want to emphasise this morning that the Suppressio veri and Suggestio falsi involved here are so shameless as, in effect, to constitute barefaced lies.
Vatican II is clearly preserving here a right which the clergy had before the Council. While permitting Concelebration, with the limitations made clear in Paragraph 57 (Maundy Thursday, Councils, Ordinations and abbatial Blessings, other occasions to which the Ordinary has explicitly consented), it is also preserving an existing right. As Canon 902 in turn puts it,
" ... integra tamen pro singulis libertate manente Eucharistiam individuali modo celebrandi ..."
["... for each and every priest, the freedom remains intact of celebrating the Eucharist in the individual way ..."]
Notice manente. The liberty remains. Notice integra. It remains intact. In other words, the pre-Conciliar freedom is not abrogated. It is preserved, it is set in stone.
Not even the dodgy group which put together this disgraceful Working Paper could go so far as to rewrite History and to claim that, before the Council, 'private Masses' were forbidden or discouraged. They were an integral part of universal priestly culture in the Latin Church. They were vigorously defended by Pius XII (Mediator Dei) in 1947, who explicitly condemned the very errors now resurrected by the draft Working Paper (I will quote him in my final piece).
And, less than two decades after the teaching of Pius XII, the Council, followed by the Novus Ordo Missal, and, a few years after that, the Conciliar Code of Canon Law, all carefully and unambiguously preserved his right to every priest of the Latin Churches. How decisive and repeated does the Magisterium of the Church have to be before the wayward and the heterodox take notice of it? Why are curial departments so cluttered up with the wayward and the heterodox?
But what the H**l: if one is part of a Vatican culture engaged on the exciting and far-reaching project of subverting the Sacrament (and Natural Institution) of Holy Matrimony, one is hardly going to draw the line at telling a few lies in order to put a stop to private masses and the Extraordinary Form.
To be concluded.
22 July 2017
Noli me tangere
In the 9th Reading at Mattins on this feast of S Mary Magdalene, we find S Augustine writing about the Woman Who Was A Sinner: "If such a woman had approached the feet of that pharisee, he would have been about to say what Isaias says about such people "Go away from me, do not touch me, for I am clean" [Recede a me, noli me tangere, quoniam mundus sum".
This seems eerily similar to what the Lord says to Mary of Magdala in the Garden; in a passage of which the commentators make heavy weather (no, this is not an invitation for everybody to write in with their own favourite explanation of that crux interpretum).
Is this just the wildest of strange coincidences, or could there just possibly be something worth sorting out here?
What is the reference in Isaias?
This seems eerily similar to what the Lord says to Mary of Magdala in the Garden; in a passage of which the commentators make heavy weather (no, this is not an invitation for everybody to write in with their own favourite explanation of that crux interpretum).
Is this just the wildest of strange coincidences, or could there just possibly be something worth sorting out here?
What is the reference in Isaias?
21 July 2017
Concelebration in the Roman Colleges (4)
You will have been asking: does this Working Paper forget to mention the explicit words of Sacrosanctum Concilium, of the liturgical books, and of the Code of Canon Law, which secure to a presbyter his right (facultas) of celebrating a private (singularis) Mass?
Not a bit of it. To be fair, it grasps that problem very firmly and with both hands. It quotes it, gives the references, and then this is what it says (the highlighting is in the original draft):
Il criterio fondamentale che giustifica la celebrazione individuale nello stesso giorno nel quale la Chiesa o la comunita propone la concelebrazione e quando il beneficio dei fedeli lo richieda o lo consigli.
(The fundamental criterion which justifies individual celebration on the same day on which the Church or the community proposes concelebration is when the benefit of the faithful requests or advises it.)
Yes. I thought that would take your breath away. I really do not think it necessary for me to labour the nastiness of this ... and its cleverness in seeking to prevent young priests from saying their daily Mass. It completely perverts the plain and contextual meaning of the Council, the rubrics, and Canon Law.
Another anxiety: papal and curial documents like to build up a 'position' by citing previous documents, regarded as precedents. If the Congregation for Clergy gets away with this cheap dodge, there is every risk that their enactment will be littered around in the footnotes of future repressive documents until we are told that it has become the Church's settled position.
I will merely add that the Working Paper does not deal with another right canonically secured to every presbyter of the Roman Rite: that of celebrating a private mass daily in the Extraordinary Form (vide the opening sections of Summorum Pontificum). If the Working Paper had taken up this question, doubtless its conclusion would have been just as clever and equally nasty.
I have one more piece (5) about this a nasty document put together by a nasty group in pursuance of a nasty plot. After that, my final piece (6) on this subject will throw the windows wide open to the clean fresh air of the wholesome paradosis of our wonderful Western and Latin Christendom. It will contain extensive quotations from somebody whom I consider one of the great theologians of the last century, whom I knew and whose teachings greatly influenced my own vocation to the Sacred Priesthood. So hang on there: something good is on the way
To be continued.
Not a bit of it. To be fair, it grasps that problem very firmly and with both hands. It quotes it, gives the references, and then this is what it says (the highlighting is in the original draft):
Il criterio fondamentale che giustifica la celebrazione individuale nello stesso giorno nel quale la Chiesa o la comunita propone la concelebrazione e quando il beneficio dei fedeli lo richieda o lo consigli.
(The fundamental criterion which justifies individual celebration on the same day on which the Church or the community proposes concelebration is when the benefit of the faithful requests or advises it.)
Yes. I thought that would take your breath away. I really do not think it necessary for me to labour the nastiness of this ... and its cleverness in seeking to prevent young priests from saying their daily Mass. It completely perverts the plain and contextual meaning of the Council, the rubrics, and Canon Law.
Another anxiety: papal and curial documents like to build up a 'position' by citing previous documents, regarded as precedents. If the Congregation for Clergy gets away with this cheap dodge, there is every risk that their enactment will be littered around in the footnotes of future repressive documents until we are told that it has become the Church's settled position.
I will merely add that the Working Paper does not deal with another right canonically secured to every presbyter of the Roman Rite: that of celebrating a private mass daily in the Extraordinary Form (vide the opening sections of Summorum Pontificum). If the Working Paper had taken up this question, doubtless its conclusion would have been just as clever and equally nasty.
I have one more piece (5) about this a nasty document put together by a nasty group in pursuance of a nasty plot. After that, my final piece (6) on this subject will throw the windows wide open to the clean fresh air of the wholesome paradosis of our wonderful Western and Latin Christendom. It will contain extensive quotations from somebody whom I consider one of the great theologians of the last century, whom I knew and whose teachings greatly influenced my own vocation to the Sacred Priesthood. So hang on there: something good is on the way
To be continued.
20 July 2017
Concelebration in the Roman Colleges (3)
Today: a couple of dogs that failed to bark in the night.
(1) Dog A is the CDW, still nominally under the direction of the disgraced not-sufficiently-bergoglian Cardinal Sarah. There is no evidence in the Working Paper which we are considering that the CDW was consulted. Yet the Working Paper is exclusively about a liturgical matter! Here we have another example of bergoglian method: the dodge of not entrusting something to an actually relevant dicastery. There would, you see, be the terrible risk that they might not come up with the right answer. After all, the Holy Father told Sarah to change the rules concerning the Maundy Thursday pedilavium and Sarah did nothing until, a year later, Bergoglio kicked him. Sarah then did as he was told but made it public that he was acting under duress. Just so, Amoris laetitia was presented to the Press by the Graf von Schoenborn and not by the (then) Cardinal Prefect of the CDF. Far, far safer! Gerhard is so, so off message!
(2) Dog B is the Divine Office. True, the Working Paper we are currently considering is, according to its explicit heading, concerned with Concelebration. But the closely connected question of the common recitation of the Divine Office cannot be irrelevant here. The Institutio Generalis de Liturgia Horarum makes clear (paragraphs 9 and 20) the great desirability of the common recitation of the Offoce. And it draws upon the same advice of Sacrosanctum Concilium which the Working Paper on Concelebration mentions. Why does the Congregatio pro clericis not allude to this?
I think the reasons for this deafening silence are practical and obvious. Any attempt to force student clergy in Roman Colleges to celebrate (ex. gr.) Lauds, Vespers, and the Office of Readings and Compline in common would probably lead to a general insurrection. The Offices in the Liturgy of the Hours are short and the daily pensum could probably be got through by an individual, moving his lips silently, in less than a total of twenty minutes. The Office need cause very little interruption to the working life of a priest or student. But if one had to stop what one was doing, go to chapel, and sing the texts, they would take up very much more time. I'm not denying that this might be a good thing ... I haven't forgotten the view of S Benedict that the the opus Dei should take priority over everything ... I'm simply saying that the students, being only human, might not all embrace it with equal enthusiasm ... I mean, they would cut up rough.
So ... the drafters of the Working Paper decided to let that potentially irritable Sleeping Dog lie. After all, Who Cares? Our priority, they mused, is to put a stop to this pernicious practice of all these disgraceful young priests getting out of bed early and slipping off before breakfast to access an altar on which to celebrate that Extraordinary Form which the current pope so dislikes; which encapsulates an entire attitude to Priesthood and to life which he fears and loaths.
To be continued.
(1) Dog A is the CDW, still nominally under the direction of the disgraced not-sufficiently-bergoglian Cardinal Sarah. There is no evidence in the Working Paper which we are considering that the CDW was consulted. Yet the Working Paper is exclusively about a liturgical matter! Here we have another example of bergoglian method: the dodge of not entrusting something to an actually relevant dicastery. There would, you see, be the terrible risk that they might not come up with the right answer. After all, the Holy Father told Sarah to change the rules concerning the Maundy Thursday pedilavium and Sarah did nothing until, a year later, Bergoglio kicked him. Sarah then did as he was told but made it public that he was acting under duress. Just so, Amoris laetitia was presented to the Press by the Graf von Schoenborn and not by the (then) Cardinal Prefect of the CDF. Far, far safer! Gerhard is so, so off message!
(2) Dog B is the Divine Office. True, the Working Paper we are currently considering is, according to its explicit heading, concerned with Concelebration. But the closely connected question of the common recitation of the Divine Office cannot be irrelevant here. The Institutio Generalis de Liturgia Horarum makes clear (paragraphs 9 and 20) the great desirability of the common recitation of the Offoce. And it draws upon the same advice of Sacrosanctum Concilium which the Working Paper on Concelebration mentions. Why does the Congregatio pro clericis not allude to this?
I think the reasons for this deafening silence are practical and obvious. Any attempt to force student clergy in Roman Colleges to celebrate (ex. gr.) Lauds, Vespers, and the Office of Readings and Compline in common would probably lead to a general insurrection. The Offices in the Liturgy of the Hours are short and the daily pensum could probably be got through by an individual, moving his lips silently, in less than a total of twenty minutes. The Office need cause very little interruption to the working life of a priest or student. But if one had to stop what one was doing, go to chapel, and sing the texts, they would take up very much more time. I'm not denying that this might be a good thing ... I haven't forgotten the view of S Benedict that the the opus Dei should take priority over everything ... I'm simply saying that the students, being only human, might not all embrace it with equal enthusiasm ... I mean, they would cut up rough.
So ... the drafters of the Working Paper decided to let that potentially irritable Sleeping Dog lie. After all, Who Cares? Our priority, they mused, is to put a stop to this pernicious practice of all these disgraceful young priests getting out of bed early and slipping off before breakfast to access an altar on which to celebrate that Extraordinary Form which the current pope so dislikes; which encapsulates an entire attitude to Priesthood and to life which he fears and loaths.
To be continued.
19 July 2017
Quaestiones caninae diesque
A priest of my acquaintance has recently acquired a new dog, a Rottweilerish mongrel with a rather uncertain temper. (The animal has none of the refinement of His Feline Eminence Cardinal Pushkin up the Hagley Road.)
He calls it Francis or, when stroking it or wobbling its dewlaps, Santo Padre.
Are these canonical offences?
When one hears Father calling his new pet by name, should one doff ones biretta? Or bow the head as one does ad nomen Summi Pontificis in the Te igitur?
More dogs tomorrow. If you like, you can call these the Dog Days. The already drafted post on Hesiod which you all await will eventually follow, probably on September 5.
Tomorrow, Concelebration in the Roman Colleges (3).
He calls it Francis or, when stroking it or wobbling its dewlaps, Santo Padre.
Are these canonical offences?
When one hears Father calling his new pet by name, should one doff ones biretta? Or bow the head as one does ad nomen Summi Pontificis in the Te igitur?
More dogs tomorrow. If you like, you can call these the Dog Days. The already drafted post on Hesiod which you all await will eventually follow, probably on September 5.
Tomorrow, Concelebration in the Roman Colleges (3).
18 July 2017
Concelebration in the Roman Colleges (2)
I do not know whence this proposal ultimately arises, but it seems to me to bear all the hallmarks of the current regime. We have come to recognise the methodology of Bergoglian realpolitik. "Doctrine is not changed", and so a document like Amoris laetitia may even contain an explicit assertion of the indissolubilty of Marriage ... several hundred pages apart from rhe deft little footnote, or the crafty ambiguity, by which this doctrine may in practice be set aside. Episcopal Conferences may not have been formally given the right to attack the Sacrament of Marriage, but nods, winks, and private letters single out those Conferences which Have Got the Message.
This is a culture in which Cardinal Sarah has not been sacked, but he is publicly humiliated and neutered by having his colleagues and staff sacked and replaced by bergoglians ( I except from this generalisation Bishop Alan Hopes who, being a former Anglican, has sound and orthodox liturgical instincts).
So it is with the proposal that priests in the Roman Colleges should be bullied into forgoing their canonical right to celebrate individually the Holy Eucharist. Summorum Pontificum is not set aside, but it is circumvented.
Not that this document explicitly mentions Summorum Pontificum, or indeed the Extraordinary Form. It is far too cunning to do that. But this is what it is all about. Consider:
since Concelebration is permitted in the Novus Ordo, but (except at Ordinations) forbidden in the Classical Roman Mass,
and since the readers are repeatedly told that the young men must be intimidated into prefering Concelebration,
what we have in this draft document is, in practical, political terms, a major initiative to prevent the use of the Extraordinary Form by "student priests".
Doubtless it is hoped that the provisions of this illiberal document will spread, particularly in places under the watchful eye of rigidly bergoglianist bishops.
To be continued.
This is a culture in which Cardinal Sarah has not been sacked, but he is publicly humiliated and neutered by having his colleagues and staff sacked and replaced by bergoglians ( I except from this generalisation Bishop Alan Hopes who, being a former Anglican, has sound and orthodox liturgical instincts).
So it is with the proposal that priests in the Roman Colleges should be bullied into forgoing their canonical right to celebrate individually the Holy Eucharist. Summorum Pontificum is not set aside, but it is circumvented.
Not that this document explicitly mentions Summorum Pontificum, or indeed the Extraordinary Form. It is far too cunning to do that. But this is what it is all about. Consider:
since Concelebration is permitted in the Novus Ordo, but (except at Ordinations) forbidden in the Classical Roman Mass,
and since the readers are repeatedly told that the young men must be intimidated into prefering Concelebration,
what we have in this draft document is, in practical, political terms, a major initiative to prevent the use of the Extraordinary Form by "student priests".
Doubtless it is hoped that the provisions of this illiberal document will spread, particularly in places under the watchful eye of rigidly bergoglianist bishops.
To be continued.
17 July 2017
Concelebration in the Roman Colleges (1)
Readers will be familiar with the document described recently by Professor Roberto de Mattei on the Rorate Blog, designed to intimidate those who work in the Roman Colleges into concelebrating, rather than celebrating 'private' Masses.
Many, including of course the admirable and indefatigable Archibloggopoios Fr Zed, have pointed out that this represents a direct and shameless attack on a right embodied in the direct enactment of an Ecumenical Council, in Sacrosanctum Concilium of Vatican II. This is a particularly unscrupulous example of the practice of citing Vatican II, or its Spirit, when it suits a writer; and of ignoring or misrepresenting its explicit mandates when they are inconvenient. But more about this in a later section of this series.
However, I do urge readers to take courage from this offensive, intolerant, and thoroughly nasty draft Working Paper, because it proves that They are worried. Indeed, They have every reason to be anxious. Young priests, and Seminarians, are overwhelmingly either in favour of Tradition, or are at least tolerant of it. Increasingly, one hears those cheerful gusts of laughter as the younger clergy reflect on the certainty that Age and our Beloved Sister Death will solve the problem of the bigotted generation currently in the ascendancy. As our late Holy Father Pope emeritus Benedict enigmatically pointed out to Bergoglio's new cardinals, God wins in the end. Indeed he does. We may have another decade or two to work and suffer through, until the Cupich generation is itself called to its reward, but it can prudently be predicted that the End is now in sight, that the light can finally be discerned, even if only dimly, at the end of the tunnel.
We should also take heart from the sense of panic manifested in that other recent repressive proposal, that Transitional Deacons, having worked in a parish, should need a positive votum from "the laity" before they procede to the presbyterate. This actually constitutes an attack upon the Sacrament of Holy Order, because it implies that men who felt a call to priestood might be marooned in a diaconate to which they had never felt permanently called. Would their oath of Celibacy be dispensed? Whoever dreamed up this piece of discrimination evidently believes that the Grace of the Holy Spirit for the Order of Deacon in the Church of God is a piece of rubbish that can easily and conveniently be dumped. Of course, saying this does not mean that one mistrusts the Laity. It means that one has the sense to realise that, under the current ascendancy, a faction of the Laity will be used ... abused ... as a manipulative tool for keeping out of the priesthood many young men who believe in priesthood. "My dear boy, I'm terribly sorry ... if it were just left to me ... but the Laity have spoken ... What did you say? How many of them? What percentage? Now really! Be reasonable! You can't expect us to conduct an actual vote, can you ...". Remember what happened at Maynooth last year when the 'formators' tried to chuck out almost an entire year because they didn't like their attitudes.
The last occasion on which I concelebrated a Novus Ordo Mass was a couple of years ago; a keen and hardworking young priest ... not an Extraordinary Form type but what I think of as 'Wojtyla loyalist' ... was hounded out of his parish by a lay faction. Blame me if you will, but I felt compelled, out of priestly solidarity, to go along and concelebrate with him his last Mass in his parish.
It does not take much imagination to guess what such factions would do if given the power currently being discussed. Remember the Irish diocese in which, four or five years ago, even the diocesan Bishop was himself bullied by such people into abandoning his proposal to introduce Permanent Deacons. It was felt that this would reinforce the Patriarchy of the clerical state. The ultimate ambition, of course, is to introduce women priests or, failing that, to ensure that the Holy Sacrifice of the Mass is replaced by lay-led communion services ... or worse ...
To be continued.
Many, including of course the admirable and indefatigable Archibloggopoios Fr Zed, have pointed out that this represents a direct and shameless attack on a right embodied in the direct enactment of an Ecumenical Council, in Sacrosanctum Concilium of Vatican II. This is a particularly unscrupulous example of the practice of citing Vatican II, or its Spirit, when it suits a writer; and of ignoring or misrepresenting its explicit mandates when they are inconvenient. But more about this in a later section of this series.
However, I do urge readers to take courage from this offensive, intolerant, and thoroughly nasty draft Working Paper, because it proves that They are worried. Indeed, They have every reason to be anxious. Young priests, and Seminarians, are overwhelmingly either in favour of Tradition, or are at least tolerant of it. Increasingly, one hears those cheerful gusts of laughter as the younger clergy reflect on the certainty that Age and our Beloved Sister Death will solve the problem of the bigotted generation currently in the ascendancy. As our late Holy Father Pope emeritus Benedict enigmatically pointed out to Bergoglio's new cardinals, God wins in the end. Indeed he does. We may have another decade or two to work and suffer through, until the Cupich generation is itself called to its reward, but it can prudently be predicted that the End is now in sight, that the light can finally be discerned, even if only dimly, at the end of the tunnel.
We should also take heart from the sense of panic manifested in that other recent repressive proposal, that Transitional Deacons, having worked in a parish, should need a positive votum from "the laity" before they procede to the presbyterate. This actually constitutes an attack upon the Sacrament of Holy Order, because it implies that men who felt a call to priestood might be marooned in a diaconate to which they had never felt permanently called. Would their oath of Celibacy be dispensed? Whoever dreamed up this piece of discrimination evidently believes that the Grace of the Holy Spirit for the Order of Deacon in the Church of God is a piece of rubbish that can easily and conveniently be dumped. Of course, saying this does not mean that one mistrusts the Laity. It means that one has the sense to realise that, under the current ascendancy, a faction of the Laity will be used ... abused ... as a manipulative tool for keeping out of the priesthood many young men who believe in priesthood. "My dear boy, I'm terribly sorry ... if it were just left to me ... but the Laity have spoken ... What did you say? How many of them? What percentage? Now really! Be reasonable! You can't expect us to conduct an actual vote, can you ...". Remember what happened at Maynooth last year when the 'formators' tried to chuck out almost an entire year because they didn't like their attitudes.
The last occasion on which I concelebrated a Novus Ordo Mass was a couple of years ago; a keen and hardworking young priest ... not an Extraordinary Form type but what I think of as 'Wojtyla loyalist' ... was hounded out of his parish by a lay faction. Blame me if you will, but I felt compelled, out of priestly solidarity, to go along and concelebrate with him his last Mass in his parish.
It does not take much imagination to guess what such factions would do if given the power currently being discussed. Remember the Irish diocese in which, four or five years ago, even the diocesan Bishop was himself bullied by such people into abandoning his proposal to introduce Permanent Deacons. It was felt that this would reinforce the Patriarchy of the clerical state. The ultimate ambition, of course, is to introduce women priests or, failing that, to ensure that the Holy Sacrifice of the Mass is replaced by lay-led communion services ... or worse ...
To be continued.
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