Monday, July 28, 2014

Being truthful about the truth: Evangelical outreach to Protestants

Serious Worship Evangelizes

Sunday a new young man came in and sat near the back for the traditional Latin Mass. After the Mass he departed by the side door so I chased him down before he got to his car. He told me his name is P., he just moved to our area, is Lutheran and considering taking RCIA to enter the Church.

The town where he lives is about an hour away. Why did he drive that distance, bypassing several churches, to worship with us? I think it is because the historic worship of the Church is seen as a more serious encounter with our ancient Faith. People from outside the Church expect our worship to look more like 2,000 years old than something dated 1968.

The "old "things from our Catholic storehouse are necessary for the wisdom to accept the invitation to the Kingdom of God in these "new" times so full of challenge, doubt and lack of faith.

Of course, I welcomed P., told him we'd love to have him join us and gave him a copy of the bulletin.

Wednesday, July 23, 2014

"Raising Pro-Life Catholics for Life" by Father Cusick at Church of the Resurrection on Wed Jul 30 at 1:15 pm

Join me at Church of the Resurrection in Ellicott City, MD, on July 30 at 1:15 for a talk on raising pro-life children in a pro-death society, followed by a question and answer period. See you there!


Tuesday, July 22, 2014

URGENT - WE BEG ALL CATHOLICS TO JOIN IN ADORATION ON AUGUST 1st, DAY OF PRAYER, ADORATION AND SOLIDARITY FOR PERSECUTED CHRISTIANS IN IRAQ, SYRIA & MIDDLE EAST

Join the Worldwide Day of Prayer on Friday, August 1, 2014

This was the day chosen by the Priestly Fraternity of Saint Peter (FSSP) for a worldwide day of Public Adoration of Our Lord Jesus Christ in the Blessed Sacrament in supplication for our persecuted brethren in Iraq, Syria, and the Middle East:

The Priestly Fraternity of St. Peter asks all of its apostolates around the world to dedicate Friday, August 1 to a day of prayer and penance for the Christians who are suffering terrible persecution in Iraq, Syria and elsewhere in the Middle East.

August 1 is the First Friday of the month and the Feast of St. Peter in Chains, which is celebrated as a Third Class Feast in FSSP houses and apostolates. It is the feast in which we read of the great power of the persevering prayer of members of the Church: “Peter therefore was kept in Prison. But prayer was made without ceasing by the Church unto God for him.” (Acts 12:5)

This feast of our Patron should be an invitation to the faithful to join us in Holy Hours and other fitting prayers to beg the Most Holy Trinity that these members of the Mystical Body may persevere in the faith, and that, like St. Peter, they may be delivered from this terrible persecution. May such a day serve as a reminder to us of the stark contrast that stands between our days of vacation and ease, and their daily struggle for survival as they are killed or exiled from their homes. (Source)

It is a day, we believe, chosen wisely by that Fraternity: we please upon all our Catholic brethren, East and West, attached to the Ordinary Form (Mass of Paul VI) or to the Extraordinary Form (Ancient Mass), whatever their theological bent, to join this worldwide prayer day. Whether you consider yourself a more liberal, conservative, traditional, or just plain Catholic, let us join together in this worldwide Adoration of Our Lord Jesus Christ, together with all the Angels and Saints.

It is also appropriately chosen because Pastors and Chaplains will have 10 days to prepare properly, to contact projects that help Christians in need and collect all kinds of contributions for the Christians of the Middle East (from Aid to the Church in Need to CNEWA, the Syrian and Chaldean Catholic Churches, and other organizations), and, in particular, to add to their bulletins and convey to their congregations how to participate next Sunday, July 27.

Please, spread this initiative around. No need to link to us, or to even mention you saw it here -- just copy, paste, and just let this idea spread around throughout the world, through the web, through social networks, to your family and friends.

Bishops, Pastors, priests, join us. First Fridays are a special day of the month, and nothing better next First Friday, August 1, than for all Catholics around the world to join in Adoration before Our Lord to implore his mercy and kindness for our most neglected brethren in Iraq, Syria, and throughout the Middle East.

Sunday, July 20, 2014

Caring for refugees in the context of subsidiarity and the family

The context for understanding how to respond to the immigrant and refugee crisis is the Church's teaching on subsidiarity as it applies both the the State and the family. "The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order." (CCC 1885) The family stands in the first place within the sacred plan of God for the care of individuals before having recourse to the State. "In accordance with the principle of subsidiarity, neither the state nor any larger society should substitute itself for the initiative and responsibility of individuals and intermediary bodies." (CCC 1894)

Saturday, July 19, 2014

"N" for Nazarene: the mark of solidarity with victims of genocide in Iraq

Saint Vincent de Paul: escaped captivity under the Muslims and re-converted an apostate

From his very boyhood, Vincent de Paul, born at Pouy in Gascony, was remarkable for his great charity toward the poor. Called from the care of his father's flock to the study of letters and then ordained to the priesthood, he fell into the hands of the Turks, who took him captive into Africa. With his master, an apostate whom he had won back to the faith of Christ, he escaped and went back to France. In the parishes entrusted to him and then as chaplain of the galleys, he zealously undertook the work of the salvation of souls. As diréctor of the Visitation nuns for about forty years, he governed them most wisely. Even in his old age, he worked untiringly for the evangelization of the poor, especially of those who lived in the country. He had founded a Congregation under the name of the Secular Priests of the Missions, and he bound them to this apostolic work by a perpetual vow confirmed by the Holy See. He established many associations for seeking out and aiding the unfortunate and for the education of girls. At length, worn out by bodily mortification, labours and old age, he peacefully fell asleep in the Lord in the year of salvation 1660. Famous for his miracles, he was placed among the Saints by Clement XII, and Leo XIII declared and appointed him the special heavenly patron of all charitable associations in the whole Catholic world which trace their origin in some way to him.

Wednesday, July 16, 2014

Supreme Liturgical Authority speaks out in groundbreaking text: Summorum Pontificum provides equal standing for both Forms, conditions for participation at Traditional Mass same as in new Mass

Supreme Liturgical Authority, in groundbreaking text, says:

- Summorum Pontificum provides equal standing for both Forms

- Conditions for participation at Traditional Mass same as in new Mass

On July 25, 2013, feast of the Patron Saint of Spain, Saint James the Greater, Cardinal Cañizares Llovera, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, put his signature on the preface to a remarkable work, the doctoral thesis presented by his fellow Spaniard, Fr. Alberto Soria Jiménez, O.S.B., dedicated to a profound canonical consideration of the juridical nature of the motu proprio Summorum Pontificum, its dispositions related to the forms and uses of the Roman Rite, and the history that led to it.

Fr. Soria is a monk in the abbey of the Holy Cross of the Valley of the Fallen (Santa Cruz del Valle de los Caídos), a Solesmes foundation near the Spanish capital, and his thesis was defended and approved at the Faculty of Canon Law of the University of San Dámaso, the main house for the formation of priests and theologians owned by the Archdiocese of Madrid, on May 29, 2013. The thesis was published just days ago by Spanish publisher "Ediciones Cristiandad" under the title "The Principles of Interpretation of the Motu Proprio Summorum Pontificum" ("Los principios de interpretación del motu proprio Summorum Pontificum"), which is why the Cardinal's text has only now become available.

Cardinal Cañizares' preface is a long presentation of the book, and it obviously includes many references to the work itself – but what makes it particularly special is the depth of the Cardinal’s appreciation for the motu proprio, and his defense (which had always been defended by those of us deeply appreciative of the nature of Summorum Pontificum) that what the motu proprio established in law was nothing less than the juridical equality of both forms of the Roman Rite. It is a groundbreaking text and we have translated below the most important excerpts of the Spanish original. _____________________________________________

 PREFACE OF CARDINAL CAÑIZARES TO THE DOCTORAL THESIS OF FR. ALBERTO SORIA JIMÉNEZ, O.S.B.

We find ourselves before a work that tackles, scientifically, a theme has in the past few years been the object of heated controversies. Nevertheless, from its very beginning two characteristics of this work must be considered: its academic character and the belonging of the author to a community that is faithful to the great principles of the liturgy, but in which the extraordinary form of the Roman Rite is not celebrated. This has allowed him to observe the situation "from the outside," rendering possible the great objectivity reflected in its investigation.

The conception, clearly present both in the motu proprio and in the documents related to it, that the inherited liturgy is a wealth to be preserved, is to be understood in the spirit of the liturgical movement in the line of Romano Guardini, to which Benedict XVI owed so much of his personal relationship with the liturgy since his youth. The detailed and documented history of the process, from its beginnings in the 1970s up until today, that the author of this work presents to us, shows how this legislation was not the momentary result of pressure, not a reflection of the personal and isolated opinion of the Pope, but rather that other persons had long wished for a similar solution. These criteria of the young priest Joseph Ratzinger were consolidated and purified throughout the years, and were taken up by John Paul II, who had considered the possibility of providing appropriate legislation.

The mood among the cardinals designated to reflect upon this theme was favorable [Rorate note: reference to the 1986 commission - cf our 2007 post on the revelation by Cardinal Castrillón Hoyos]. The cardinalatial commission established by John Paul II, in which the influence of Cardinal Ratzinger was undeniable, had proposed to, "eliminate the impression that each missal is the temporal product of each historic epoch," and had affirmed that, "liturgical norms, not being truly and properly 'laws,' cannot be abrogated, but sub-rogated: the preceding ones in the subsequent ones." The demonstration, present in this investigation, that the attitude of Benedict XVI is not so much a novelty or a change of direction, but rather an accomplishment of what John Paul II had already undertook -- with initiatives such as the consultation of the cardinalatial commission, the motu proprio Ecclesia Dei, and the creation of the Pontifical Commission of the same name, the mass of Cardinal Castrillón Hoyos in Santa Maria Maggiore in 2003, or the declarations of the pope to the Congregation for Divine Worship that same year -- is very important.

The history of the process reveals that, from the beginning, the wish to preserve the traditional form of the mass was not limited to integrists, but that people of the world of culture or writers, such as Agatha Christie and Jorge Luis Borges, signed a letter demanding its preservation, and that Saint Josemaría Escrivá made use of a personal indult granted spontaneously by Abp. Bugnini himself. It is also to be noted the concern of Benedict XVI to emphasize that the Church does not discard her past: by declaring that the Missal of 1962, "was never juridically abrogated," he made manifest the coherence that the Church wishes to maintain. In effect, she cannot allow herself to disregard, forget, or renounce the treasures and rich heritage of the tradition of the Roman Rite, because the historical heritage of the liturgy of the Church cannot be abandoned, nor can everything be established ex novo without the amputation of fundamental parts of the same Church.

Another important aspect comes from the reading of the historical narrative in this work: the advances that have taken place throughout these years regarding the pastoral sensibility for these faithful, the greater attention to their persons and to their spiritual welfare. In effect, the legislation was at first [Rorate note: "Agatha Christie" Indult, personal indults, Quattuor abhinc annos, Ecclesia Dei adflicta] very limited, it took into account only the clerical world and it practically ignored the lay faithful, considering that the first concern was disciplinarian: to control the potential disobedience to the newly promulgated legislation. With time, the situation took on a more pastoral aspect, in order to meet the needs of these faithful, which ends up being reflected in the strong change of tone of the terminology being used: it is thus that the "problem" of the priests and faithful who remained attached to the so-called tridentine rite is not mentioned anymore, but rather the "wealth" that its preservation represents.

What was thus created was a situation that was analogous to the one that had been normal for so many centuries, because we must recall that Saint Pius V had not forbidden the use of the liturgical traditions that were at least 200 years old. Many religious orders and dioceses therefore preserved their own rite; as Archbishop of Toledo, I was able to live this reality with the Mozarabic Rite. The motu proprio modifed the recent situation, by making clear that the celebration of the extraordinary form should be normal, eliminating every restriction [todo condicionamiento] related to the number of interested faithful, and not setting up other conditions for the participation in said celebration than the ones normally required for any public celebration of the mass, which allowed for a wide access to this heritage that, while it is by law a spiritual patrimony of all the faithful, is, in fact, ignored by a great part of them. In effect, the current restrictions to the celebration in the extraordinary form are not different from those in place for any other celebration, in whatever rite. Those who wish to see, in the distinction made by the motu proprio of cum and sine populo a restriction to the extraordinary form forget that, with the missal promulgated by Paul VI the celebration cum populo without the authorization and agreement by the parish priest or rector of the church is not allowed either.

On the other hand, the possibility, expressly contemplated in the motu proprio, that in the celebration sine populo the spontaneous presence of faithful be admitted without obstacles (an expression that had provoked more than one ironic remark by the critics of the document) simply allowed for the end of the strange circumstances by which, though celebrated by a priest in a completely regular canonical situation, this mass remained closed to the participation of the faithful simply because of the ritual form being used, form that was on the other hand fully recognized by the Church. The situation of the 1970s -- in which priests who could not adopt the new missal for reasons of health, age, etc, were condemned to never again celebrating the Eucharist with a community, as small as they could be -- was also prevented, which would be seen, according to the current sensibility, as discriminatory. On the other hand, to deliberately restrict the mass cum populo, limiting in practice the celebration of the extraordinary form sine populo, would contradict the words and intentions of the conciliar constitution: "... whenever rites ... make provision for communal celebration involving the presence and active participation of the faithful, this way of celebrating them is to be preferred, so far as possible, to a celebration that is individual and quasi-private." (Sacrosanctum Concilium, 27)
...

It is for this reason that it is absolutely unfounded to state that the prescriptions of Summorum Pontificum should be considered an "attack" against the Council; such an affirmation displays a great ignorance of the council itself, because the fact of offering to all the faithful the chance of knowing and appreciating the multiple treasures of the liturgy of the Church is precisely what this great assembly desired when it declared: "in faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way (Sacrosanctum Concilium, 4)
...
Another aspect to which this work we present calls attention, and that it is urgent never to lose sight of, is the negative repercussion that these intra-ecclesial debates can have in the field of ecumenism. Amidst the controversy, it is often forgotten that the criticisms made against the rite received from the Roman Tradition also apply to the other traditions, first of all to the Orthodox: almost all liturgical aspects that those who have been opposed to the preservation of the ancient missal strongly attack are precisely the aspect that we had in common with the Eastern Tradition! A sign that confirms this, in contrast, are the enthusiastically positive expressions that arrived from the Orthodox world with the publication of the motu proprio. This document becomes in this way in a key aspect for the "credibility" of ecumenism because, according to the expression of the president of the Pontifical Council for the Promotion of the Unity of Christians, Cardinal Kurt Koch, "it promotes in fact, is we may call it thus, an 'intra-Catholic ecumenism.' " We could consequently say that the premise ut unum sint presupposes the ut unum maneant, in such a way that, as said Cardinal writes, "if the intra-Catholic ecumenism failed, the Catholic controversy on the liturgy would also extend to ecumenism."

Benedict XVI displayed, with his legislation, his fatherly love and understanding for those who are especially attached to the Roman liturgical tradition and who risked becoming, in a permanent way, ecclesially marginalized; it is in this way that, speaking of the matter, he clearly recalled that, "nobody is in excess in the Church," showing a sensibility that anticipated the concern of the current Pope, Francis, for the "existential peripheries." All these undoubtedly present a strong sign for the separated brethren.

But the motu proprio also produced a phenomenon that is for many astonishing and is a true "sign of the times": the interest that the extraordinary form of the Roman Rite elicits, in particular among the young who never lived it as an ordinary form and that manifests a thirst for "languages" that are not "more of the same" and that call us from new and, for many pastors, unforeseen horizons. The opening-up of the liturgical wealth of the Church to all the faithful made possible the discovery of all treasures of this patrimony to those who still ignored them, with which this liturgical form is stirring up, more than ever, numerous priestly and religious vocations throughout the world, willing to give their lives to the service of evangelization. This was reflected in a concrete way in the pilgrimage to Rome last November [2012], in gratitude for the five years of the motu proprio, that assembled pilgrims from all over the world under the suggestive motto "Una cum Papa nostro" and that was, due to its great display, its large attendance, and, above all, due to the spirit that inspired its participants, a measurable confirmation of how correct was this legislation, the result of so many decades of maturation.

The strongest impression left after the reading of this work is that the juridical structure founded by the motu proprio is not limited to being the answer to a problem limited in time, but that is is rather supported upon permanent theological and liturgical principles, thus creating a solid and well-defined juridical situation that makes the matter independent from both currents of opinion and arbitrary decisions. In this way, while, for ones and others, the problem and the debate for years surrounded a judgment on a matter that was ultimately one of a historical nature, Benedict XVI, above the "theoretical" debate, tried to emphasize the need to reach theological coherence and, above all, to obtain an important pastoral result. ...

In fact, if from both forms of the celebration spring up clearly the unity of the faith and the oneness of the Mystery, this can only be a reason for profound joy and gratitude. Therefore, the better the liturgy is lived, each one in his own form, with an openness of heart that overcomes exclusions and prejudices, then it will be possible to live that, "unity in the faith, freedom in the rites, charity in all." ...

We entrust to the Mother of God the age of grace in which we are living. She will lead us to the Son, in whom we can trust. It will be He who will guide us, including in turbulent times, so that we may rediscover the path of faith and thus enlighten each time more clearly the joy and renewed enthusiasm of the encounter with Christ. Contributing to this end will undoubtedly be the present book of Fr. Alberto Soria, O.S.B., a great work of research that will render important service to liturgical reconciliation and, consequently, to the new evangelization, and to a unity that is each day greater, real, and effective, in the bosom of the Church. Once again my most cordial congratulations and my greatest gratitude to its author for this magnificent work, a great service that otherwise so proper to a son of Saint Benedict.

Antonio Cañizares Llovera
Cardinal Prefect of the Congregation for the
Divine Worship and the Discipline of the Sacraments
Rome, July 25, 2013
Saint James the Apostle, Patron of Spain _____________________________

- We thank Paix liturgique, via Yves Daoudal, for bringing our attention to the text, which we translated directly from the Spanish original, available at the Abbey website (en español).

- Since the original text is very long, it is possible that some excerpts of the original text may be included as updates to the above translation in the near future -- we believe, nevertheless, that we have included the most important aspects of the text.

Source: Rorate Caeli

Thank you for visiting.

Followers

Kamsahamnida, Dziekuje, Terima kasih, Doh je, Grazie, Tesekur, Gracias, Dank u, Shukran

free counters