Perspettiva Kattolika

Malta's next Cardinal

2012-01-31T20:08:00.015+01:00

Fr. Prospero Grech OSA with Pope Benedict XVI (Photo by courtesy of the Order of Saint Augustine)

Before the Angelus Prayer offered on the Feast of the Epiphany, Pope Benedict XVI announced the creation of 22 new Cardinals. Among them was our own Fr Prospero Grech OSA, presently and for decades a member of the community of Collegio Santa Monica, Rome. Father Grech, age 86, a well-known and highly respected Scripture Scholar will become the second Maltese Cardinal.

Letter of the Augustinians' Prior General

Dear Brothers and Sisters:

It is with great joy that I send this communication, to share with you the news that the Holy Father, Pope Benedict XVI, announced today that our brother, Fr Prosper Grech, of the Province of Malta and long-time resident at the International College of St. Monica in Rome, has been chosen to become a Cardinal.

Today, January 6th, the Pope announced his decision to celebrate a Concistory on February 18th, with the intention of creating 22 new cardinals. Among the names of those chosen, is our brother Fr Grech. Fr Prosper, 86 years of age, entered the Order in Malta in 1943, and was ordained to the priesthood in 1950. He has served for many years in Rome, almost all of them as a member of the community at St. Monica’s. He is a well known professor of Sacred Scripture, and has been a professor at various universities in Rome, especially the Biblicum, but also the Lateran and Gregorian Universities. He is the co-founder and first President of our Patristic Institute, the Augustinianum. He has also collaborated with numerous dicasteries of the Holy See, especially the Congregation for the Doctrine of the Faith.

In his proclamation made today, the Holy Father announced with great joy the Concistory for creating new Cardinals, among whom he has chosen outstanding churchmen who are especially distinguished for their service to the Church. Our brother Fr Prosper Grech was one of those chosen.

For this we are deeply grateful to God and to our Holy Father Pope Benedict. We express our congratulations to Fr Grech and we rejoice in this recognition of his many years of service, especially in his dedication to the study and teaching of the Word of God.

Fr Robert F. Prevost OSA
Prior General

Episcopal Ordination

Fr Grech will be ordained bishop in the Co-Cathedral of Saint John, Valletta, Malta, on Wednesday, 8 February, 2012. His episcopal coat of arms is diagonally divided into two equal parts with the Maltese cross on a red background on one side and the coat of arms of the Order of St Augustine on a dark blue background on the other. The motto chosen is In te Domine speravi.

Concistory

The Concistory during which the future Fr Prospero will become Cardinal is to be held on the morning of Saturday, 18 February, in Saint Peter's Basilica. The following day the new Cardinals will concelebrate Mass with the Holy Father also in Saint Peter's.

Highlights from his Biography

Born 1925 in Birgu, Malta, Grech studied at the Lyceum and served as gunner of the University Home Guard during the Second World War.

Grech joined the Augustinian Order in 1943 and seven years later was ordained at San Giovanni Laterano in Rome. After graduating Doctor of Theology from the Gregorian University, Rome (1953), Grech conducted research in Semitic languages at Oxford (1957-58) and Cambridge (1958-59) Universities.

Fr Prospero Grech served as professor at the Augustine Institute, Rome and founded the Istituto Patristico Augostinianum, Rome in 1970. He is a member of the Societas Studiorum Novi Testamenti (SNTS) and member of the Pontifical Biblical Commission. He has lectured for over thirty years at the Pontifical Biblical Institute in Rome on hermeneutics.

Fr Grech was professor of Biblical Theology at the Lateran University, Rome, Counsellor to the Sacred Congregation for the Doctrine of Faith and Secretary of the Maltese Augustinian province. He was also nominated Apostolic Visitor for seminaries in India.

Fr Grech and the Popes

During the time of the conclave that elected Paul VI in 1963, just two hours before the Pope was elected, Cardinal Montini asked Fr Grech to hear his confession.

Fr Grech was a great personal friend of Cardinal Albino Luciani when the latter was still Patriarch of Venice. The cardinal used to take up residence at the Augustinian College in Rome whenever he was in the capital to attend meetings of the Italian Bishops’ Conference. Fr Grech used to celebrate Mass and have lunch together with Cardinal Luciani.

The very first letter Pope John Paul I wrote soon after he was elected in August 1978 was one of thanks to Fr Grech for the hospitality and friendship he had always received at St Monica’s Augustinian College.

Pope John Paul II occasionally invited Cardinal Ratzinger, who was then Secretary of the Congregation of the Faith, to lunch. Fr Grech would also be invited.

Political 'involvement'

Fr Grech was also involved in negotiations between the Malta Labour Party (MLP) and the Vatican when attempts were made to solve Malta’s politico-religious dispute of the 1960s. Dom Mintoff, then Labour leader, wanted to start discussions with the Vatican about pending issues and asked Fr Grech to intervene so that negotiations could start.

Fr Grech accepted the invitation and immediately informed the Vatican’s Secretariat of State about this request. He was asked to tell Mr Mintoff to put down in writing what the MLP leader was proposing. Subsequently Fr Grech met Mr Mintoff and returned to the Vatican with the proposals.

After examining them, the Secretariat of State told Fr Grech that the proposals could be a basis for discussion. He was then instructed to inform Malta's Archbishop Michael Gonzi what had happened so that negotiations could start. However, when Fr Grech informed the Archbishop in writing and explained what had happened, Gonzi was furious.

Mr Mintoff was no less infuriated when he learned of the Maltese bishops’ reactions to his plans which had been made public. Both the Archbishop and Mr Mintoff were less than grateful to Fr Grech. According to reliable sources Fr Grech’s involvement in the whole matter could have cost the prominent Biblical scholar his chance to be nominated auxiliary bishop of Malta.

On 13 December 2011, Fr Grech received the honour of Companion of the National Order of Merit by President George Abela, in the name of the government and people of Malta. This honour and especially his nomination to the College of Cardinals more than make up for the unfair treatment he received decades ago.

Malta's First Cardinal

2012-01-31T19:41:00.003+01:00

The first Maltese Cardinal - Fabrizio Sceberras Testaferrata (1757-1843) - was born in Valletta. He was Titular Archbishop of Berytus (1802), Apostolic Nuncio to Switzerland (1803) and Secretary of the Congregation of Bishops and Regulars (1815).

Sceberras Testaferrata was created Cardinal in pectore in 1816 and elevated to Cardinal-Priest of St. Pudenziana two years later. Subsequently he was Bishop of Senigallia until his death.

The first conclave at which Cardinal Sceberras Testaferrrata took part was that of September 1823, which elected Pope Leo XII as Supreme Pontiff. This was followed by the conclave of March 1829 which elected Pope Pius VIII. The Maltese cardinal's last conclave, which elected Pope Gregory XVI, was also his longest, (December 1830 - February 1831).

By this time, Cardinal Sceberras Testaferrata was among the most senior in the College of Cardinals. He was never absent from a conclave.

Quddiesa Tridentina bla permess

2012-01-25T19:17:00.005+01:00

Ittra tilmenta dwar in-nuqqas ta' Quddies Tridentin f'Għawdex, ippubblikata f' "L-Orizzont" ta' llum.

A letter complaining about the lack of Tridentine Masses in Gozo published in today's L-Orizzont (a Maltese left leaning national daily).

Quotes to keep in mind when discussing with parish priests and bishops ...

2012-01-14T10:46:00.017+01:00

Photo: Cardinal Castrillon Hoyos (centre) with members of the FIUV Council and other faithful (November 2011)

The below quotes by Cardinal Dario Castrillon Hoyos are useful in discussions between laity and the parish priests / bishops to show what the Pope's intentions are:

"The Holy Father, who is a theologian and who was (involved) in the preparation for the (Vatican II - my note) council, is acting exactly in the way of the council, offering with freedom the different kinds of celebration."

"(Pope Benedict wants - my note) All the parishes. Not many, all the parishes (to make provisions for the Tridentine Mass - my note), because this is a gift of God. He offers these riches, and it is very important for new generations to know the past of the church."

"This kind of worship is so noble, so beautiful. The worship, the music, the architecture, the painting, makes a whole that is a treasure. The Holy Father is willing to offer to all the people this possibility, not only for the few groups who demand it but so that everybody knows this way of celebrating the Eucharist in the Catholic Church."

Way back in 2007/2008, the Pontifical Commission Ecclesia Dei (PCED) wrote to all seminaries to ask that candidates to the priesthood are trained to celebrate Mass according to the Extraordinary Form of the Latin rite, and also to understand the theology, the philosophy and the language of such Masses.

In Summorum Pontificum, Pope Benedict XVI had indicated that Tridentine Masses should be made available in every parish where groups of the faithful desire it and where a priest has been trained to celebrate it. Cardinal Castrillon Hoyos had indicated that a stable group could mean just three or four people who were not necessarily drawn from the same parish. This has been the main stumbling block in Malta for seemingly unknown reasons.

"Different parishes or dioceses" was inserted in Universae Ecclesiae following pressure from traditional Catholics, including in particular from Malta. I had been involved in informal discussions with the Roman Curia for the previous 18 months and this insertion should have cleared the minds of the local Curia. But, with few exceptions, the status quo has remained.

Concluding, my advice to Pro Tridentina (Malta) and other laity in these islands is to press the local church authorities by referring to these issues and others raised in previous contributions in this Blog. Should discussions fail, the motu proprio and the instruction clearly indicate the other available routes.

Resignations from Pro Tridentina (Malta) and the Foederatio Internationalis Una Voce

2012-01-06T00:31:00.002+01:00

Due to unforeseen personal circumstances, with effect from today, I have resigned from my posts in Pro Tridentina (Malta) and the Foederatio Internationalis Una Voce. The name of this Blog has changed to Perspettiva Kattolika (Catholic Perspective).

Msgr. Georg Ratzinger on the Tridentine Mass

2011-12-26T21:23:00.008+01:00

In what is likely to be my last post, at least for the foreseeable future, I would like to quote what Msgr. Georg Ratzinger - the Pope's elder brother - had to say about the liturgy, soon after the promulgation of Summorum Pontificum:

"One lives the liturgy with great intensity, and the modernists swear by their new discoveries. Everyone who cannot join in with the new then strikes back with equal violence. I must confess that as far as the liturgical realm is concerned many an awkward word has been dropped and many an awkward novelty has been introduced. However, I would not, as I said, condemn the liturgical reform in its entirety.

With the Motu Proprio Summorum Pontificum by Pope Benedict XVI the celebration of the so-called Tridentine Mass has been freely given as an extraordinary rite for all the faithful without special permission. I myself often receive letters from people from Munich, Regensburg and from other places, for whom it is truly an inner concern to be able to celebrate the old liturgy again. Certain people did not succeed in finding themselves in the new liturgy. Helping such people is I believe a concern. I must confess that I personally have few problems, but there are people of deep religiosity who cannot be reconciled to the new liturgy. They simply miss a lot that their liturgical celebration and their faith used to enliven and deepen, and that is missing in the current liturgy." (31 August 2007 published on the Wiener Zeitung)

Points to reflect and ponder upon...

How not to interpret & implement Vatican Council II

2011-12-24T09:30:00.011+01:00

It was pointed out to me that earlier this week, the Malta Environment & Planning Authority (MEPA) board confirmed a decision it took in August whereby 50 parish churches throughout Malta and Gozo were scheduled as grade one buildings. In terms of the scheduling, only restorative works will be allowed to take place on both the internal and external of the building and that even such works can only be carried out with MEPA’s approval and monitoring. In my opinion, this is a step forward although admittedly I do not know the fine details of such a scheduling.

The Maltese Curia has however sought a reconsideration and further discussion, arguing that scheduling should be based on the individual characteristics of each church. Here, I also tend to agree with the Curia. It is what the architect representing the Curia said that I totally disagree with.

He explained that churches were places of worship - not monuments - and therefore changes might be required over time in line with changes to the liturgy, as had happened in the past. The architect specifically pointed out to changes made inside churches in the aftermath of the Second Vatican Council.

Isn't it ironic that the architect condones changes that, at most, should have meant the addition of an altar table? But is this what happened in reality? Hardly so...

a) are we therefore to think that the Curia is in agreement with changes that meant the removal of artistic gates, altar rails, side altars, etc. in a number of churches, including ones built hundreds of years ago?

b) are we to witness again the replacement of stained glass windows with ordinary coloured glass as has happened in a particular parish? The reason given by its parish priest being that the church did not have enough sunlight during the day?

c) and how about the many churches that are being used as stores? In a particular case that I saw with my own eyes, the building that used to serve as a parish church was used as a storage place for, among other things, beer! Yes, beer to be used during the typical band march that is a characteristic of patron saints' feasts in these islands. Not to mention that this church's old baptismal font was thrown away...

In my opinion, the Curia's architect shot himself in the foot when he mentioned the 'changes' made in some churches following Vatican II as a sort of justification. In many cases, these 'changes' amounted to vandalism and nothing else. And surely that was not the way to interpret and implement Vatican II in Malta.

On a more postive note, it is encouraging to note that in the Diocese of Gozo, a number of restoration works have taken place on old altars in the past months. This augurs well.

Concluding, I wish everyone, in particular all the readers and members of Pro Tridentina (Malta), a Blessed Christmas and a serene 2012.

Cardinal Antonio Canizares Llovera on Communion

2011-12-17T08:05:00.004+01:00

Cardinal Antonio Canizares Llovera recently recommended that Catholics:

"receive Communion on the tongue and while kneeling. ... It is to simply know that we are before God himself and that He came to us and that we are undeserving ..."

(Communion in this way) “is the sign of adoration that needs to be recovered. I think the entire Church needs to receive Communion while kneeling. In fact, if one receives while standing, a genuflection or profound bow should be made, and this is not happening.”

“If we trivialize Communion, we trivialize everything, and we cannot lose a moment as important as that of receiving Communion, of recognizing the real presence of Christ there, of the God who is the love above all loves, as we sing in a hymn in Spanish.”

“Bishops have a unique responsibility ... and we must not fail to fulfill it, because everything we do to ensure that the Eucharist is celebrated properly will ensure proper participation in the Eucharist.”

Goodbye Mgr. Depasquale

2011-11-29T19:32:00.007+01:00

This morning I was thinking of drafting a letter to Mgr. Annetto Depasquale regarding some important matters. It was not to be. In the afternoon, I heard of the sudden dead of Bishop Depasquale.

Bishop Annetto Depasquale passed away this afternoon, aged 73. It is indeed a sad loss for us all Maltese Catholics. Many of us have benefitted in one way or another from his advice, guidance or his welcome smile. Personally, I will miss that handshake and beaming smile although I last met him in 2007.

Bishop Depasquale was the epitome of humility and prudence. He was soft spoken and avoided the front rows, but his views and advice manifested the depth of his wisdom and his ability to grasp the core of situations. The Archdiocese of Malta has lost a highly intelligent and erudite priest.

Over the years he served the Church in pastoral duties with the Church Commission for Children’s Homes, the Pastoral Research Services, besides assisting in the parish of St George in Qormi and the English speaking community in Malta. He taught Canon Law in the Faculties of Theology and Laws of the University of Malta. He became Chancellor on 6 August 1977 and Pastoral Secretary on 14 April 1986. On 9 January 1989 he was appointed Vicar General and on 16 November 1998 His Holiness Blessed Pope John Paul II nominated him Titular Bishop of Aradi and Auxiliary Bishop of Malta.

Mgr. Annetto Depasquale, R.I.P.

Wara ż-żewġ Pastorali għall-Avvent...

2011-11-28T19:45:00.012+01:00

Nistqarr li l-Pastorali ta' l-Arċisqof Pawlu Cremona għall-Avvent ma tantx ħassejtha turi imħabba ta' ragħaj lejn parti mill-merħla tiegħu. L-Arċisqof jaf tajjeb li:

Pro Tridentina (Malta) dejjem uriet - u se tibqa' turi - ubbidjenza lejn il-Papa u lejn l-Arċisqof.
għadd ta' saċerdoti użaw il-media sabiex jattakkaw lil min għandu għal qalbu dan ir-Rit, inkluż attakki fuq saċerdoti ħuthom. U li f'ċerti każi dawn ta' l-aħħar qed jiġu mwarrba u redikolati.
Pro Tridentina (Malta) tat stampa veritiera lis-Santa Sede dwar is-sitwazzjoni f'Malta, minkejja li kien hemm min kien se jikteb lill-Papa Benedittu XVI li f'Malta m'hawn ħadd li jrid il-Quddiesa bil-Latin.
Pro Tridentina (Malta) kienet - u għadha - disponibbli li tassisti lill-Knisja sabiex dan ir-Rit jingħata l-post li jixraqlu, dejjem f'konformita' max-xewqa ta' Papa Benedittu XVI kif imniżżla f'Summorum Pontificum u Universae Ecclesiae.

Huwa stramb għalhekk il-fatt li meta f'Malta hawn qawmien mill-ġdid għar-Rit Tridentin, b'għadd ta' Quddies f'postijiet differenti, għal żmien l-Avvent kelli nassisti għal lingwaġġ (ara hawn taħt) li jweġġa'. U li għawweġ il-fatti (lajċi f'Malta kienu diġa' attivi mill-1907 - jew insejnih lil San Ġorġ Preca u s-Soċjeta' tal-M.U.S.E.U.M.?). U t-tfal se nbeżżawhom bil-Latin qisna fi żmien il-Babaw?

MILL-ITTRA PASTORALI GĦALL-AVVENT – IL-KURAĠĠ LI NIĠĠEDDU

Xi drabi anke l-istess komunitajiet tal-Knisja bħal donnhom iħossuhom komdi jserrħu fuq dak li s-soltu jsir u jippreferu jkunu ripetittivi fil-messaġġ u fir-ritwal. Hemm min qed jagħlaq għajnejh għall-preżent, medhi bin-nostalġija tal-imgħoddi. F’ħafna każi għadna nitkellmu b’lingwaġġ u nużaw metodi tal-bieraħ, u dan minkejja li nafu li qed nirriskjaw bil-kbir, għax huma lingwaġġi u metodi li llum ma jinftehmux. Dan qed jissagrifika l-messaġġ tal-Vanġelu! Għaldaqstant, jekk ma noqogħdux attenti, anke fil-knisja nistgħu “nitqaddu”, il-liturġija ssir teatrin, il-knisja nirrenduha mużew tal-istorja!

Il-Konċilju Vatikan II, li l-Knisja bdiet tiċċelebra ħamsin sena ilu, kien esperjenza qawwija tal-Ispirtu li fetħet orizzonti ġodda u kbar. Dakinhar l-Ispirtu s-Santu bejjet żerriegħa ġdida li, jekk inħalluha tnibbet u tikber, kapaċi tagħti wiċċ isbaħ lill-Knisja u lis-Soċjetà! Imma ġara li “xi żerrigħat waqgħu mal-mogħdija u ntrifsu, u l-għasafar tal-ajru naqqruhom kollha. Oħrajn waqgħu fuq il-blat, u nibtu u nixfu, għax tira ma kellhomx. Oħrajn waqgħu qalb ix-xewk, u x-xewk kiber magħhom u ħanaqhom. Oħrajn waqgħu f’art tajba, u nibtu u għamlu l-frott kull waħda mija” (Lq 8:5-8). Il-Konċilju kellu jkun qawwa kbira ta’ “aġġornament” tal-Knisja. Kif darba stqarr il-Papa tal-Konċilju, Pawlu VI, “il-Knisja kollha għandha tadatta ruħha għall-ħtiġijiet ġodda tad-dinja; fid-dawl tat-tagħlim tal-Konċilju, il-Knisja kollha hija impenjata għal dan it-tiġdid spiritwali u organizzattiv”.

Napprezzaw li frott ta’ dan il-Konċilju, fil-Knisja lokali saru diversi riformi, bħal, per eżempju, l-aġġornament fil-Liturġija u l-mod kif tiġi ċċelebrata bis-sehem aktar attiv tal-poplu, is-sehem tal-lajċi fil-qasam aktar wiesa’ tal-Katekeżi u tad-Djakonija, l-attenzjoni tal-Knisja lokali għall-ħtiġijiet tas-soċjetà, kif ukoll l-attenzjoni tagħha għal dawk l-aktar imbegħdin, l-insara mifrudin u saħansitra dawk li jħaddnu reliġjonijiet oħra jew li ma jħaddnu ebda twemmin. Imma billi xi żerriegħa waqgħet fuq il-blat u qalb ix-xewk, forsi din għadha ma tatx il-frott kollu mixtieq.

MILL-ITTRA PASTORALI TAL-AVVENT GĦAT-TFAL

Ħamsin sena ilu fil-Knisja kien hemm mument sabiħ meta il-Papa ta’ dak iż-żmien sejjaħ lill-Isqfijiet kollha tad-dinja biex jiltaqgħu flimkien fil-Vatikan ħalli bħala rgħajja jaraw kif l-insara tad-dinja kollha jistgħu jgħixu aħjar fuq it-tagħlim ta’ Ġesù. Dan kien mument qawwi tal-Ispirtu s-Santu tant li t-tagħlim li ħareġ dak iż-żmien għadu jgħodd sal-lum. Pereżempju fejn qabel il-quddiesa ma kien jifhimha ħadd għax kienet bil-Latin, illum issir bil-lingwa tal-post biex hekk kulħadd ikun jista’ jieħu sehem fil-quddiesa u jifhem dak li jkun qed isir u jingħad. Dak iż-żmien kienu biss is-saċerdoti li jgħallmu u jmexxu fil-knisja. Minn dak iż-żmien il-lajċi wkoll bdew jagħtu s-sehem tagħhom fil-ħidma tal-Knisja; pereżempju illum għandna rġiel u nisa jew żgħażagħ li jgħallmuna l-katekiżmu, li jqarbnu fil-Knisja u anke jmorru jqarbnu lill-morda fid-djar.

*****************

Bħala President ta' Pro Tridentina (Malta) ma nistax ma nittamax li din il-Pastorali kienet sforz żelu żejjed għax il-Knisja se tiċċelebra għeluq il-50 sena tal-Konċilju Vatikan II. U nittama li bħalma l-Kurja diġa' fasslet serje ta' attivitajiet biex tfakkar dan l-avveniment, ma tħallix barra żewġ avvenimenti kbar oħra li l-2012 taħbat egħluq il-50 sena tagħhom:

Il-Missal Ruman tal-Beatu Ġwanni XXIII (jiġifieri il-Missal tar-Rit Tridentin) u
l-Kostituzzjoni Appostolika Veterum Sapientia dwar l-istudju tal-Latin, promulgata mill-istess Papa tal-Konċilju.

U nafu li l-Beatu Ġwanni XXIII huwa Papa għal qalb ħafna l-Arċisqof tagħna...

FIUV XX General Assembly: a brief report

2011-11-12T17:30:00.015+01:00

(Address by Leo Darroch, FIUV President. Photo: courtesy St. Conleth's Catholic Heritage Association)

Saturday 5 November 2011

On Saturday morning, delegates and a number of distinguished guests (including Suor Margherita Marchione, MPF and Princess von Thurn und Taxis) attended the Tridentine Mass in St. Peter's Basilica. This was celebrated by Cardinal Dario Castrillón Hoyos (President Emeritus of the Pontifical Commission Ecclesia Dei) in the Blessed Sacrament Chapel. The text of his sermon can be found in the previous post (in Italian). Mons. Pablo Collino, Maestro Emeritus of the Julian Chapel Choir was in choir.

Just after Mass, I held private talks in the Apostolic Palace.

Cardinal Raymond Leo Burke (Prefect of the Supreme Tribunal of the Apostolic Signature) joined the FIUV delegates for lunch. After lunch, His Eminence gave his benediction to those present.

In the afternoon, the XX General Assembly of the Foederatio Internationalis Una Voce started with the Address by its President, Leo Darroch. The 7 new member organisations were presented, they are:

Ecclesia Dei Society of St. Joseph (Philippines),
Una Voce Japan,
Una Voce Portugal,
Una Voce Natal (Brazil),
Una Voce Cuba,
Una Voce Albaruthenia (Belarus), and
Una Voce Ucraina (Ukraine).

Leo Darroch was reconfirmed for a further term as President by acclamation.

The newly elected Council (including Pro Tridentina (Malta)'s representative) then proceeded to select the following officials:

Vice-Presidents: Jack Oostveen (the Netherlands), Jason King (USA) and Patrick Banken (France).
Treasurer: Monika Rheinschmitt (Germany).
Secretary: Thomas Murphy (Ireland).

Rodolfo Vargas Rubio (Spain) had earlier renounced his post as Secretary due to health reasons. He however remains as a Councillor. I would like to take this occasion to thank Rodolfo for the hard work he devoted to our cause and the assistance he gave Pro Tridentina (Malta) in the past years.

Sunday 6 November 2011

In the morning, delegates assisted at a solemn Tridentine Mass celebrated by Fr. Joseph Kramer, FSSP at the Personal Parish of Santissima Trinita' dei Pellegrini.

In the afternoon, the FIUV General Assembly held an open forum at which a number of speakers delivered papers. They were:

Fr. Joseph Valluari, FDP, who read a paper on the “private prayers” that the Priest says during Mass.

Don Stefano Carusi, IBP, about the spirit and progress of the Institute of the Good Shepherd.

Dr. Helmut Ruckriegel, a founder member of FIUV, gave a brief history of our organisation.

Rev. Dr. José-Apeles Santolaria de Puey y Cruells, JCD (ABD), HistL, SMOM, on the value of Romanitas in the Traditional movement and the Roman Rite as a factor of Civilisation in the Western World.

Mons. Valentín Miserachs, President of the Pontifical Institute for Sacred Music, on Sacred Music and the Centenary of the Pontifical Institute.

Fr. Joseph Kramer, FSSP, gave statistics regarding the Priestly Fraternity.

Canon Joseph Luzuy of the Institute of Christ the King, Sovereign Priest, about the progress of the Institute.

The XX General Assembly ended with the chant of the Salve Regina and the benediction by the priests present.

Godwin Xuereb
President, Pro Tridentina (Malta)
Councillor, Foederatio Internationalis Una Voce

Omelia della S. Messa di S. Maria in Sabato Dario Card. Castrillón Hoyos

2011-11-12T07:50:00.007+01:00

Omelia della S. Messa di S. Maria in Sabato

per inaugurare la XX Assemblea Generale della

Federazione Internazionale “Una Voce”

Basilica di San Pietro

Cappella del SS.mo Sacramento

Sabato 5 novembre 2011

Dario Card. Castrillón Hoyos

Sia Lodato Gesù Cristo!

Saluto il Dr. Leo Darroch, Presidente della Federazione Internazionale “Una Voce”, i signori delegati della XX Assemblea Generale e tutti i fedeli presenti.

Ringrazio particolarmente il Presidente Darroch per il gradito invito a presiedere questo solenne Pontificale che cade, tra l’altro, in occasione del quarto anniversario della promulgazione del Motu Proprio Summorum Pontificum di Sua Santità Benedetto XVI.

Cari fratelli e sorelle,

sono veramente lieto di essere qui tra voi per esprimere un sentito ringraziamento alla Divina Provvidenza che non manca mai di soccorrere i suoi figli che l’invocano fidenti; nello stesso tempo manifestiamo sincera gratitudine al nostro amato Santo Padre Benedetto XVI che con la sua lungimirante sollecitudine pastorale ha riconsegnato alla Chiesa universale il sacro Rito Gregoriano, dandogli nuova fioritura dopo molti lustri di oblio.

“Consta infatti che la liturgia latina della Chiesa nelle varie sue forme, in ogni secolo dell'età cristiana, ha spronato nella vita spirituale numerosi Santi e ha rafforzato tanti popoli nella virtù di religione e ha fecondato la loro pietà”, così Benedetto XVI (MP Summorum Pontificum).

Nell’obbedienza, ossequio e rispetto verso il Magistero della Chiesa, in sommo grado nei confronti del Supremo Magistero petrino, si attualizza nella vita di ogni credente il proposito fondamentale della sequela Christi.

In tale ottica si innesta la retta comprensione dei doveri e dei diritti dei fedeli che nella sacra liturgia trovano la loro forma di espressione più eminente, esplicitando con la forza santificante dell’azione sacramentale il vero culto al Dio altissimo, Creatore e Signore dell’universo.

Il Santo Padre Benedetto XVI, del quale è nota la profonda sensibilità liturgica, ha frequentemente ribadito con il suo alto Magistero l’importanza della liturgia e del suo retto uso, affinché nella diversità delle forme cultuali possa risplendere la ricchezza dei tesori di fede e spiritualità della Sposa di Cristo, poiché “il rapporto tra mistero creduto e celebrato si manifesta in modo peculiare nel valore teologico e liturgico della bellezza. La liturgia, infatti, come del resto la Rivelazione cristiana, ha un intrinseco legame con la bellezza: è veritatis splendor” (Benedetto XVI, Es. Ap. Sacramentum Caritatis, n.35).

Il Rito Gregoriano con la sua solennità e sublimità di contenuti indubbiamente costituisce una forma eccellente per innalzare a Dio le lodi che gli sono dovute, dando nello stesso tempo ai fedeli una più profonda percezione del Mistero che si celebra.

Una tale magnificenza non è dovuta semplicemente a una somma di dati esteriori e di indole puramente estetica, piuttosto sgorgando e alimentandosi di una profonda interiorità.

Possiamo affermare che in tal modo si contempera il dovere di offrire a Dio nel modo più consono il tributo di adorazione e di lode proprio della sua Maestà con i diritti dei fedeli nel poter esprimere al meglio la loro aspirazione di mettere in atto adeguatamente siffatto proposito.

Nell’ascoltare l’odierno brano evangelico di San Luca non deve affatto destare meraviglia se alle parole di lode che la donna del popolo rivolge alla Madre del Salvatore - “Beato il grembo che ti ha portato …” (Lc 11, 27) - , questi risponde ricordando la beatitudine dell’obbedienza alla parola di Dio.

Così argomentando, infatti, il Signore Gesù non si discosta per nulla dall’affermazione di elogio diretta alla S. Vergine; piuttosto la rafforza, sottolineando quella preclara virtù di totale oblazione che in lei rifulge più che in ogni altra creatura, a tal punto da contrassegnare con essa i primordi della redenzione dell’umanità.

Nello stesso tempo ci rammenta come la Santa Vergine sia stata eletta dalla Beata Trinità quale modello e guida di coloro che nulla antepongono alla salvezza eterna; è proprio imitando l’obbedienza fedele della Madre del bell’amore che la nostra obbedienza di viandanti in cerca di Dio riesce a trovare un sentiero sicuro che possa condurci al sommo bene.

Siamo certi di poter dire che l’obbedienza a Dio passa per l’obbedienza a Maria, tanto che nella sincera devozione a così eccelsa Regina si manifesta in modo eloquente la predilezione verso le creature che hanno compreso questo ammirabile segreto dello spirito.

A tal proposito San Luigi Maria Grignion de Montfort, nel suo Trattato della Vera Devozione a Maria, richiamandosi al libro dei Proverbi (Pr 8,32), scrive:

“… i predestinati seguono le vie della Vergine Santa, loro Madre, e cioè la imitano. Proprio in questo sono veramente felici e devoti, e posseggono il segno infallibile della loro predestinazione, come dice loro questa Madre amorevole: Beati quelli che seguono le mie vie” (S. Luigi Maria Grignion de Montfort, Trattato della Vera Devozione a Maria, n.200).

Il singolare compendio di ogni virtù con il quale la divina sapienza ha adornato la Santissima Vergine, è come il riflesso di quella umiltà ineguagliabile che l’ha resa Sovrana di grazia e Madre di misericordia presso il cuore di Dio.

L’obbedienza della Beatissima Vergine è il fiore odoroso germogliato nel solco di questa sua insondabile humilitas che inebria soavemente ogni anima desiderosa di renderle omaggio e chiederle aiuto e protezione.

Il Santo Dottore della Chiesa Alfonso Maria de Liguori delinea alcuni importanti principi teologici sul ruolo di Maria Santissima a favore del popolo cristiano:

“Chiamando Maria Mediatrice ho inteso chiamarla tale, solo come Mediatrice di Grazia, a differenza di Gesù Cristo, che è il primo e l’unico Mediatore di Giustizia. Chiamando Maria Onnipotente …, ho inteso nominarla tale, in quanto ella come Madre di Dio ottiene da Lui colle sue preghiere quanto domanda a beneficio dei suoi devoti … Chiamando Maria nostra Speranza, ho inteso di chiamarla tale, perché tutte le grazie (come afferma S. Bernardo) passano per le sue mani” (cfr. S. Alfonso Maria de Liguori, Le Glorie di Maria, Parte I, Sopra la Salve Regina, Protesta dell’Autore).

L’anima obbediente a Dio - sull’esempio di Maria SS.ma – è tutta compresa dal desiderio di compierne la volontà a qualunque costo. In null’altro del resto consiste l’amore delle creature come ci ricorda lo stesso Salvatore:

“Chi accoglie i mie comandamenti e li osserva, questi mi ama” (Gv 14, 21).

San Tommaso d’Aquino in riferimento a tale affermazione del Signore scrive:

“…c’è qualcuno il quale ha i comandamenti di Dio nel cuore, mediante il ricordo e l’assidua meditazione … Però questo non basta, se poi non li osserva nell’operare … Alcuni hanno i comandamenti sulla bocca, per recitarli e per esortare… Anche costoro devono però osservarli nelle opere … Altri poi hanno i comandamenti negli orecchi e li ascoltano volentieri e con diligenza … Ma neppure questo basta, se essi non li osservano” (San Tommaso d’Aquino, Commento al Vangelo di San Giovanni, XIV, § 1933).

Se è vero che il culto più gradito a Dio è quello dell’adesione alla sua santa volontà, nello stesso tempo non si può non tener conto della straordinaria importanza del culto esterno di cui la Sacra Liturgia costituisce il mezzo di attuazione privilegiato.

La diffusa prassi di abusi in campo liturgico negli anni del post - concilio ha determinato profonde ferite nella Chiesa, esautorando la preminenza di quello spirito di obbedienza al Magistero della Chiesa che dovrebbe immancabilmente caratterizzare espressione di fede.

“L’ars celebrandi scaturisce dall’obbedienza fedele alle norme liturgiche nella loro completezza, poiché è proprio questo modo di celebrare ad assicurare da duemila anni la vita di fede di tutti i credenti” (BENEDETTO XVI, Esort. Ap. Sacramentum Caritatis, n. 38).

Sappiamo come il cosiddetto “spirito del concilio” costituisca per alcuni uno strumento per propugnare pretestuose rivendicazioni volte ad imporre inquietanti modi di pensare e di agire; costoro si rendono responsabili di pericolose derive teologico- pastorali che danneggiano concretamente la vita di fede del popolo di Dio.

La Sacra Liturgia, in particolare, è sovente oggetto di arbitrarie interpretazioni che ne stravolgono la natura e i fini, causando sofferenza e disorientamento nei christifideles, divenuti spettatori attoniti di prassi marcate da forme bizzarre di esasperata creatività.

Cari fedeli,

in questo fausto giorno anniversario del vostro pio sodalizio, sorto per amore a Gesù e alla sua Chiesa, offriamo le nostre preghiere perché la voce del Vicario di Cristo sia da tutti ascoltata e amata.

Imploriamo dalla Santa Madre di Dio, umile e alta più che creatura, quei sentimenti di umiltà e di obbedienza che Dio chiede alle anime devote, affinché tutta la nostra vita sia una liturgia di lode nell’adempimento gioioso della divina volontà.

Sia Lodato Gesù Cristo!

Another Tridentine Mass in Valletta!

2011-10-30T17:37:00.003+01:00

Organised by the

Għaqda Dilettanti Mudelli ta' Knejjes A.D. 1986

http://www.freewebs.com/ghaqda_dilettanti_knejjes/

Church of the Augustinian Nuns' Monastery of St. Catherine, Valletta

Wednesday 9 November 2011 at 18:00.

Celebrant - Rev. Fr. Marc Andre' Camilleri.

Sit uffiċċjali

2011-10-22T15:55:00.003+02:00

Pro Tridentina (Malta) tixtieq tinforma li s-sit uffiċċjali li kien http://www.protridentina.org/ issa tneħħa. Għal aġġornamenti wieħed għandu jara dan il-Blog jew il-Grupp fuq Facebook. Grazzi.

Until further notice...

2011-09-22T20:15:00.002+02:00

... I won't be posting on this Blog. This is due to other commitments and projects that are being undertaken. I apologise in advance to those who might not receive an early reply to their messages and queries.

FAQs: How to apply Summorum Pontificum in Malta & Gozo

2011-09-22T16:54:00.014+02:00

In the fifth and final part of this series about the Extraordinary Form of the Mass in the Maltese islands, I will attempt to explain how Mass can be celebrated in the two dioceses, based on the motu proprio Summorum Pontificum and the Instruction Universae Ecclesiae. I advise Maltese Catholics to familiarise themselves with these two important documents.

FAQ 1. May individual religious communities celebrate the Extraordinary Form of the Mass without permission of their superiors major?

Yes, Article 3 of Summorum Pontificum states,

"Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or "community" celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues."

So a religious house could offer the Extraordinary Form of the Mass on special occasions even without the permission of their superior major. They would only need this permission if they wished to celebrate it very often, probably, for example, if there was a desire for daily or weekly Masses. Clearly superiors are encouraged to offer generous access to the Tridentine Mass in the pastoral spirit of the Holy Father Pope Benedict XVI. This is more or less what is already happening in St. Theresa's Church, Cospicua.

FAQ. 2 May a bishop prohibit people from attending the private Masses of priests offering the Extraordinary Form of the Mass?

Absolutely not. Article 4 of Summorum Pontificum is clear,

"Celebrations of Mass as mentioned above in art. 2 may - observing all the norms of law - also be attended by faithful who, of their own free will, ask to be admitted."

FAQ. 3 Can a parish or other place request more than just private Masses?

Yes, if there is a "stable group of faithful who adhere to the earlier liturgical tradition," which would mean that there is a sufficient number in the parish - or "different parishes or dioceses," - who are committed to the ancient Mass and desire it on a regular basis, then the Holy Father states, "the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962 . . ."

"Different parishes or dioceses" was inserted in Universae Ecclesiae following pressure from traditional Catholics particularly from Malta. I can say this with authority, so to speak, having been involved in informal discussions with the Roman Curia for the previous 18 months. Persuasion was the keyword here as the motu proprio did not cater so much for realities such as the local one. Now it needs to be concretely applied in Malta and Gozo to bear the desired fruit.

So the parish priest by all means should grant the request of the faithful unless there is some real reason that he absolutely cannot. If there is some temporary reason why this cannot be granted, Article 7 of the motu proprio provides that,

"If a group of lay faithful, as mentioned in art. 5, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission 'Ecclesia Dei.' "

So Rome has pledged assistance through the Pontifical Commission Ecclesia Dei to making sure that assistance is offered to the faithful in this situation. It is here that, in my view, Maltese have encountered a stumbling block at a local level which hopefully should be solved without further delays.

FAQ. 4 In cases where there is to be a publicly scheduled Mass in the Extraordinary Form, is the bishop's permission required?

No. This is not at all implied in the letter. The letter specifically leaves this up to the pastor or rector of the Church, who is to be guided by the Bishop. The motu proprio Summorum Pontificum, under Article 5 states,

"In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church."

So the Bishop, as always, must guarantee the unity of the faithful. The pastor is the one who grants the permission, but he does so under the watchful eye of the bishop, who makes sure that all is done in charity and respect for the Faith of the Church. This guidance, however, does not imply that the pastor needs permission of the Bishop. As the Holy Father himself has stated, the Missal of Pope John XXIII was not abrogated, nor could it be abrogated. He has also stated that the excuse that the Extraordinary Form of the Mass is divisive is unfounded; in the motu proprio, he stated very clearly,

"In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. "

Unfortunately, locally there have been many misinterpretations of Article 5 that have led to a considerable number of Tridentine Masses either being cancelled or granted permission in extremis.

FAQ. 5 Does the motu proprio allow for daily Masses in the Extraordinary Form?

Yes it does. Article 5 of Summorum Pontificum is clear,

"Celebration in accordance with the Missal of Blessed John XXIII may take place on working days ..."

FAQ. 6 Is there any resource that Bishops can use to help satisfy requests for the Extraordinary Form in their dioceses?

Yes. They have the ability according to section 8 of the motu proprio Summorum Pontificum to, "refer the problem to the Commission 'Ecclesia Dei' to obtain counsel and assistance."

If I am allowed to add my two Euro cents' worth, the best thing our Bishops could do for a wider dissemination of the Extraordinary Form is to ensure that more traditional teaching methods in seminaries, in particular in the areas of liturgy and the Latin language, take place. Especially because there is a demand both from laity, seminarians and priests. More than might be expected. Hopefully this will be done soon, according to feedback I have received from Rome.

FAQ. 7 What if particular parishes wish only the celebration of the Extraordinary Form of the Mass?

Admittedly, this might be unrealistic in Malta, at least for the short to mid-term. However, this is allowed for under the motu proprio. As the Holy Father states in Article 10 of the Summorum Pontificum,

"The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law."

Pope Benedict XVI himself has set the example when, as Bishop of Rome, he erected a personal parish.

FAQ. 8 Can specifically Novus Ordo Missae practices, such as Communion in the hand or altar girls, be done at Extraordinary Form Masses?

No, they only apply to the Novus Ordo Missae.

Concluding, let us hope that our Bishops would accede to the wishes of many Catholic faithful and in this way enhance the unity of the Church under Pope Benedict XVI.

My worries as a Maltese Catholic

2011-09-01T18:49:00.013+02:00

In this fourth article of the series about the Tridentine Mass, I want to share some of my experiences. I grew up without the Tridentine Mass and was therefore surprised when - during the time as an altar boy in St. Peter's Basilica in the Vatican 30 years ago - I served the Novus Ordo Missae in Latin with the priest facing the altar and his back towards the congregation. I dismissed it as simply a necessity because of the way altars are in this Basilica.

I loved the Latin liturgy back then (altar boys at the Vatican had to learn the Novus Ordo Missae in Latin and Italian, it is my understanding that nowadays they learn it in English and Italian) and did not like the continuous changes that I experienced in many masses in Malta. Not to speak about laxity in a number of churches.

What amazes me nowadays in Malta is the real hostility that any expression of a desire for the Tridentine Mass raises. The mere mention of Latin seems to mark the speaker as a subversive weirdo. The Bishops’ response to Pope Benedict XVI’s Moto Proprio Summorum Pontificum and the Instruction Universae Ecclesiae has been less than enthusiastic at best. It almost seems that the Church in Malta is afraid that the people will create a schism! Still you hear in various Masses music coming directly from so-called Christian groups that in some cases use subtle language against the Catholic Church. So much for lex orandi, lex credendi!

The propaganda that the Tridentine Mass was unintelligible to the people has been sold to such an extent that even people who should remember it will claim that they did not know what was being said. Well, I still remember and understand most of the Novus Ordo Missae in Latin and I haven't attended one since 1981. Please note, that means when I was 11 years old.

Hebrew, Sanskrit, Classic Arabic, Old Church Slavonic, etc., are all used as sacred languages by their respective religions. They have the advantage of adding solemnity, authority and consistency to the rites in which they are used. We used to have a sacred Language for Holy Mass too. I wish that it will be revived in Malta once again. If not out of conviction, at least out of respect for His Holiness.

(Note: the photo is not taken in Malta)

Archbishop Annibale Bugnini on the Novus Ordo Missae

2011-09-01T16:45:00.003+02:00

Msgr. Annibale Bugnini, (14 June 1912 – 3 July 1982) was a Roman Catholic prelate and the main person behind the introduction of the Novus Ordo Missae. One of his most famous quotes (L’Osservatore Romano, 19 March 1965) is the following:

"We must strip from our Catholic prayers and from the Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren that is for the Protestants.”

Pope John Paul I and the Tridentine Mass

2011-08-26T08:42:00.004+02:00

Albino Cardinal Luciani was elected 33 years ago (26 August 1978) and died on 28 September of the same year, amid rumours that he had been assassinated.

Pope John Paul I was also reported to have been ready to restore the Tridentine Mass. The late Fr Gommar De Pauw, the founder of the Catholic Traditionalist Movement in New York City in 1964, reported that within days after John Paul I's election, the priest was summoned to the Vatican to participate on a commission to restore the Tridentine Mass. Unfortunately, John Paul I died before the commission could meet.

It is interesting that after John Paul I's death, the man whom he had selected to organise the restoration of the Tridentine Mass fell into obscurity. Most traditional Catholics today do not even know who the founder of their movement in 1964 was, Fr Gommar De Pauw, and they have forgotten the Pope who was to be the "traditional" whom they had prayed for, John Paul I.

Godwin Xuereb

The picture above shows a holy card with the prayer that the Bishop of Belluno composed to obtain Albino Luciani's beatification. It has a small relic from the clothing of Pope John Paul I. Holy cards can be requested at Centro Papa Luciani: centro@papaluciani.it

Flash News: SSPX Delegation in Malta

2011-08-14T10:27:00.005+02:00

A delegation from SSPX has (allegedly) arrived in Malta yesterday and is holding discussions to establish a presence here.

After their (alleged) first visit earlier this year, I had contacted the General House of the SSPX in Menzingen, Switzerland. However, the news was neither denied nor confirmed.

In any case, none of the four bishops of this Fraternity has come to Malta.

Some fallacies...

2011-08-12T14:07:00.013+02:00

The third article in the series about the Tridentine Mass deals with some fallacies that I encounter related to Latin and the Tridentine Mass:

a) Latin is a universal dead language now. Latin is called dead for it does not change such as all the modern languages do, that is why the Roman Catholic Church still uses it. Latin is far from extinct, it provides the true form and root for understanding many legal and medical terms. It is also one of the official languages of the Holy See. And yes, you do not need to know Latin to appreciate this form of the Mass. There are Missals available in Latin with translation into other languages. And even if these are not available, do all the opera goers (to mention one classic example - pun intended) necessarily understand each and every language used in the preformances?

b) The Tridentine Mass is a cause of division among the faithful. This is the preferred argument used by some of the clergy in Malta who are vehemently opposed to this Mass. And yet they fail to acknowledge -or ignore the fact - that other than the Latin Mass there are many valid liturgical rites in the Catholic Church such as the Byzantine, Alexandrian, Syriac, Armenian, Maronite, and Chaldean. I will not attempt here to go into related issues like the fact that Baroque churches in Valletta - originally built for Tridentine Masses - are being used by the Orthodox and the Copts, but are 'not allowed' for Tridentine Masses.

c) Too much symbolism in the Tridentine Mass. This argument is used by some “who make the case for the Novus Ordo Missae” in the sense that this form is closer to the early Christian Mass. But then they do not document or explain what these arguments are. Indeed, studies show that the Last Supper had the sacrificial order of a Jewish Passover where each act had a deep symbolism beyond any language. This ritualistic form itself expressed a sacredness that is lacking in modern “social celebrations.” Also, they fail to mention the rich tradition of papal documents such as St. Pius V Quo Primum stating the reasons for the decree of the liturgical Latin Missal in 1570.

The way I see it: in the Tridentine Mass it is clear that along with the Eucharistic thanksgiving the priest is making a sacrificial offering to God and asking for His forgiveness and divine blessings; there is an intrinsic sense of sacredness in which the soul seeks its Divine Maker. The parts of the mass are clearly marked and depict a specific form in its words, the priest and altar positions; also, the rite is specific in the particular use of candles, Gregorian hymns, incense, communion rail and bells which serve to call and elevate all the senses to a heightened state of adoration into the eternal realm. The triple repetition of many prayers call for the triune God, Father, Son and Holy Ghost and help to bring back the memory and attention of the faithful.

In all of these acts that include the physical senses, the emotions, the will and the reason I find a complete participation of being, which purpose is the surrender in charity to God. It is a sense of recollection in which each person is apart from the world to find communion with God in union with the faithful -and from which love of God springs the love of neighbour.

Sentire cum Ecclesia

2011-08-07T11:27:00.005+02:00

Although imbued with fresh ideas, Pro Tridentina (Malta) forges its whole outlook on traditional Catholic principles.

Like all the founders of similar lay movements, we are innovatory rather than revolutionary. The distinction has to be made clear. The revolutionary tries to pull down the present order of things to set up a new one, having nothing to do with the past. The innovatory loves tradition and wants to ruminate its past in order to renew the present order.

Our whole mission can be summarised by a "sentire cum Ecclesia", an empathy with the Church, currently under Pope Benedict XVI and our shepherds Archbishop Paul Cremona and Bishop Mario Grech.

Godwin Xuereb

President

Pro Tridentina (Malta)

Fourth Anniversary of Pro Tridentina (Malta)

2011-08-06T09:57:00.009+02:00

Below: One of the first designs for the badge of Pro Tridentina (Malta) by Ivan Vassallo. Today is the fourth anniversary of the official founding of Pro Tridentina (Malta). Prior to this event, there was no lay movement in favour of the Tridentine Mass in Malta or Gozo.

The developments that led to the founding can be traced back to November 2006. At the time, Abbé Armand de Malleray, from the FSSP, contacted a number of Maltese aiming to develop something concretely in this country. I am eternally greatful to Fr. de Malleray for the help he gave me and others at the time.

A first informal meeting was held on 21 April 2007 to determine the way forward. This was followed by another informal one on 20 July 2007 i.e. a week after the publication of the motu proprio Summorum Pontificum. Four years ago, the first official meeting was held.

Since then, we can say that the Tridentine Mass is becoming, albeit slowly, a reality in Malta. Pro Tridentina (Malta) was accepted as a member of the International Federation Una Voce (FIUV) in 2009.

Not everything has been positive. Some members have since left, the Catholic Church in Malta is still not favourably inclined to a wider, regular celebration of the Extraordinary Form. The media still presents a different picture than the reality is, namely that young people in Malta are among the most fervent followers of this form of the Mass.

But today, looking back at the past four years, one can be filled with hope that more progress will be achieved.

Ad multos annos Pro Tridentina (Malta)!

Some differences between the Tridentine Mass and the Novus Ordo Missae

2011-07-31T08:08:00.011+02:00

Sometimes I am asked this silly question: "Which is better, the Novus Ordo Missae or the Tridentine Mass?" Silly questions usually deserve silly answers, but in the second article of the series, I will try to explain some (evident) differences between the two Forms of the Roman Rite.

First of all, fundamentally, all valid Masses from a Pontifical Solemn High Mass to a 'Neocatechumenal Way' Mass all have the same value, that is to say Christ offering Himself to the Father on our behalf. Whether, however, the photo above of a so-called Youth Mass (with lay persons having the clown nose) can be deemed as reverent, I think the answer is an obvious NO!

From my limited understanding and experience, the Tridentine Mass more fully represents a sacrificial nature than does the Novus Ordo. The following are the main, basic differences:

a) Ad Orientem posture: This indicates that the prayers of the Mass, while some are said for our benefit, are not to us, but to the Father. The Priest, in the Person of Christ, is praying to the Father, not announcing to us.

b) Prayers at the foot of the altar: These prayers are reminiscent of the prayers the High Priest would say before entering the Holy of Holies. The priest would do this to purify himself from sin in order to make a worthy offering for the people. The priest says the prayers at the foot of the Altar for the same reason. Note that he does this before the Introit, recognising that he is a sinner and that he comes as a servant.

c) Motions: The motions are much more reverent, more genuflecting and the like, and a small motion that was started due to necessity but that can have great meaning attached. The Deacon and subdeacon hold the edge of the Chasuble when the Priest incenses the altar.

d) Offertory: This part of the Mass has changed a lot. Supposedly this had to with the reforms of the Second Vatican Council, on the grounds that it was a needless repetition, and that it was confusing when the wafer became the Hostia! This is nothing less than the preparation of the Victim, and if one reads through the Pentateuch (and visualises the sacrifice) and sees a Tridentine Mass the link becomes clear.

e) Silence: This argument is the same as the argument for Ad Orientem posture, this is not about us, it is about God. This silence is real, part of the Rite, and encourages contemplation. Silence in the Novus Ordo is far less and it seems imposed and unnecessary. How much silence is kept by the congregation during the Novus Ordo should also be taken into account.

f) Communion: In the Tridentine Mass, the Christian kneels, and humbly receives the Sacred Host, the Lord of Heaven and Earth. In the Novus Ordo it depends on the whims of the priest: standing, or kneeling, in the hand, in the mouth, distributed by Extraordinary Ministers of the Eucharist, etc.

In Malta, we can increase the unity of the Church by bringing the Novus Ordo more in line with tradition. We could also incorporate better music (i.e. more traditional) and an ad orientem posture (especially in the old churches). This would increase reverence in the Mass and decrease narcissism. It would also help the Novus Ordo priest’s humility, as quite a number of Masses have become more of the 'Father XYZ Show'.

Other ideas could be to limit the role of lay persons as too often serving at Mass has become a status position or a position of pseudo authority in the Church. A far better way to assist at Mass is through interior participation.

Finally the insistence of a more reverent attitude regarding the dress code at Mass (especially during the hot summer months in these islands), talking while in the Church, and more Orthodox teaching would bring more people in line with Church teaching and lessen fear and distrust of the Tridentine Mass.

People, young people especially, really crave authenticity. The answer is to gradually return to organically developed practices that were developed over the past two milienia, that is the Tridentine Mass. We need to allow the richness of the organic rite to influence the Novus Ordo Missae (which was not organically developed, it was written up by a committee) and purge all elements of the Novus Ordo which are less in line with our Catholic Tradition.

Holy Mass in Malta since 1969: a brief history

2011-07-23T19:27:00.020+02:00

Since July 2007, slowly but surely, a number of articles in the Maltese media appeared that showed growing intolerance towards the Tridentine Rite. Alas, a number (if not the majority) were penned by well known priests. These articles are continuing to increase, although in a more subtle form. The time has come to set the record straight as many Maltese are still unaware of the developments that are happening in Malta and elsewhere. This is the first article of a series.

In 1969 Pope Paul VI introduced a new rite of the Mass for the Latin Rite Church that was apparently binding on all Catholics – priests, bishops, religious and laypeople. It was then – and is still the case to a great extent in Malta – widely believed that it has been forbidden for a priest to say the Tridentine Mass – unless he had special permission to do so, with a document called an “Indult.”

The introduction of a new rite caused widespread confusion, discouragement, division, disillusionment and destruction – even the closure (or selling) of churches in many countries. This situation did not reach the Maltese shores except for one major common factor with the rest of the Catholic world: more than half of Catholics in Malta have stopped going to Mass altogether since the new rite of Mass was introduced, albeit the introduction of the vernacular was supposed to encourage more participation by the faithful. Not to mention the destruction, in a number of cases, of a number of church furnishings such as altar rails.

A false impression was created throughout almost all the Catholic world by very high Church officials that by virtue of holy obedience all priests after 1969 had to offer the Holy Sacrifice of the Mass according to the Novus Ordo Missae. In Malta, the first people that approached the Archbishop of the time were asked not to pursue matters further because any concessions might lead to schisms.

At the same time, efforts were made by Catholics around the world and, notwithstanding hurdles, a number of milestones were achieved:

a) the so-called Agatha Christie Indult (the permission granted in 1971 by Pope Paul VI for the use of the Tridentine Mass in England and Wales);

b) an attempt by Pope John Paul I, within days after his election, to summon a commission to restore the Tridentine Mass. Unfortunately, John Paul I died before the commission could meet.

c) Quattuor abhunc annos (1984) - this granted an indult for bishops to authorise celebration of the Tridentine Mass according to the 1962 Missal.

d) The first President of FIUV, Dr. Eric de Saventhem was instrumental in convincing Pope John Paul II in 1986 to convoke a special Commission of Cardinals to investigate the situation concerning the celebration of the Tridentine Mass. This Commission consisted of these nine Cardinals: Ratzinger, Mayer, Oddi, Stickler, Casaroli, Gantin, Innocenti, Palazzini and Tomko. It reached the following conclusions:

1) the Tridentine Mass was never forbidden to be said by a Catholic priest in good standing; and furthermore,

2) no one – not even a religious superior, bishop or Cardinal – could forbid a priest from saying the Tridentine Mass.

e) Pope John Paul II's 1988 Ecclesia Dei adflicta established the PCED to address concerns arising from activities of Archbishop Marcel Lefebvre and his followers and aimed at facilitating a wider access to the Tridentine Mass.

The developments under Pope Benedict XVI have been well documented in this Blog and elsewhere so there is no need to elaborate further here.

Pro Tridentina (Malta) has been in discussion with the Church for a number of years in the hope that the current Pontiff's wishes are adhered to. We are still not yet there but we are moving in the right direction.

Let us pray so that the spiritual as well as temporal benefits of the Tridentine Mass will be available to these islands again, sooner rather than later.

Godwin Xuereb

Tridentine Mass in Valletta

2011-07-22T17:28:00.002+02:00

It is with immense joy that I was informed that this week a Tridentine Mass took place at the Church of the Jesuits, in Valletta. Unfortunately, I came to know about it only later on in the day by the same priest who celebrated it. Thanks to this Blog - at least blogs can be useful tools sometimes :-) - we got in touch and had the opportunity to discuss various topics of common interest.

I trust that this event will be the first of a series of others.

Ave Maria, gratia plena, Dominus tecum, benedicta tu in mulieribus, et benedictus fructus ventris tui Iesus. Sancta Maria mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen

Karm Debattista's perspective on the Holy Mass

2011-07-20T15:25:00.010+02:00

The following quotes come from Karm Debattista (pictured above), a Maltese priest of the Missionary Society of Saint Paul (M.S.S.P.). I am taking the liberty to post them as they were in the public domain (replies on an event on Facebook). No editing was done and typos were left. Any further comments from my end are superfluous.

In the near future I will be commenting on how I personally view the Holy Mass (both forms of the Roman Rite) and the current situation in Malta.

Godwin

4 July 2011, replying to a query why he said "count me out" when invited to attend Mass in the Extraordinary Form:

"it does not suit me at all. I believe the mass as it is now is already outdated let alone the tridentine. Sorry, but it will never do for me. Need to live in 2011"

6 July 2011, replying to a query on what a 'future' Mass means to him:

"A relation with God that, as Jesus said, requires only adoring God in spirit and in truth."

11 July 2011, replying to a further query on his position about the Holy Mass:

"... I am saying that I live in 2011. The Catholic Church has in history deviated from the original meaning of the Eucharist and so Vatican II has come to reform these deviations."

11 July 2011, reacting to comments about the spirituality of the Holy Mass in the Extraordinary Form and abuses in the Ordinary Form:

"... And do you think that all these details matter at all? I always wonder if we have the same Gospel and how we understand Jesus words when I read such things. But do not worry. God is very patient with us."

11 July 2011, reacting to comments on the unfairness with which traditional Catholics are labelled as schismatics when it is more a question of them being secluded by Church authorities:

"when we create one way of doing things we create schisms. I believe Jesus came to remove the right or wrong way of doing things. And not just the way to do it but even the place to do it. He calls us to adore in Spirit and in Truth, and not in the temple or on the mountain. We have ears, but we do not hear."

Avviż importanti rigward Quddies Tridentin f'Malta

2011-07-15T15:22:00.003+02:00

Fid-dawl ta' xi kummenti li qed isiru, l-aktar fuq Facebook, nixtieq niċċara dan li ġej.

Pro Tridentina (Malta) normalment ma torganizzax Quddies bil-Forma Straordinarja. Li għamilt jien fil-passat kien li meta nkun infurmat b'Quddies li se jsir, noħloq event fuq Facebook u avviż fuq dan il-Blog sabiex nagħti pubbliċita'. Jidher li din l-inizjattiva mhux dejjem intlaqgħet tajjeb.

Għalhekk, minn issa 'l quddiem mhux se noħloq aktar events fuq Facebook jew il-Blog dment li ma jkunx quddies organizzat minn Pro Tridentina (Malta) nnifisha.

Ħassejt li kelli nieħu din id-deċiżjoni drastika sabiex nissalvagwarda lil Pro Tridentina (Malta) li fl-aħħar mill-aħħar kienet qed tipprovdi dan is-servizz sabiex jitqawwem aktar l-għarfien f'Malta dwar il-Quddiesa bil-Forma Straordinarja.

Sfortunatament, minflok il-grazzi naqalgħu kważi tgħajjir minn min suppost jaf aħjar.

Godwin Xuereb
President

Important Notice - Tridentine Mass Cancelled

2011-07-14T16:18:00.003+02:00

The Tridentine Mass that was originally to be held on the 16th July 2011 on the occasion of the Feast of Our Lady of Mount Carmel at St. Theresa Church, Cospicua has been cancelled.

The most important moment of my life

2011-06-29T08:09:00.003+02:00

Sixty years ago, 29 June 1951, Joseph Ratzinger was ordained a priest

The most important moment of my life - When the Archbishop laid his hands on me, a lark sang a joyful song

In his essential and limpid autobiographical account published in 1997 – the original German is entitled Aus meinem Leben. Erinnerungen 1927-1977 (Milestones: Memoirs 1927-1977) – Joseph Ratzinger remembers with vivid simplicity his ordination to the priesthood. The great German Catholic Cardinal, Michael von Faulhaber (1869-1952), distinguished biblicist and patrologist, Archbishop of Munich and Freising from 1917, who during the dark years of the Third Reich had become one of the most courageous critics of Hitler’s regime, laid his hands on the 24-year old deacon in June 1951 and on his older brother Georg and 42 other young men.

“We were more than forty candidates, who, at the solemn call on that radiant summer day, which I remember as the high point of my life, responded “Adsum”, Here I am. We should not be superstitious; but, at that moment when the elderly archbishop laid his hands on me, a little bird—perhaps a lark—flew up from the high altar in the cathedral and trilled a little joyful song. And I could not but see in this a reassurance from on high, as if I heard the words “This is good, you are on the right way.” There then followed four summer weeks that were like an unending feast. On the day of our first Holy Mass, our parish church of Saint Oswald gleamed in all its splendor, and the joy that almost palpably filled the whole place drew everyone there into the most living mode of “active participation” in the sacred event, but this did not require any external busyness. We were invited to bring the first blessing into people’s homes, and everywhere we were received even by total strangers with a warmth and affection I had not thought possible until that day. In this way I learned firsthand how earnestly people wait for a priest, how much they long for the blessing that flows from the power of the sacrament. The point was not my own or my brother’s person. What could we two young men represent all by ourselves to the many people we were now meeting? In us they saw persons who had been touched by Christ’s mission and had been empowered to bring his nearness to men. Precisely because we ourselves were not the point, a friendly human relationship could develop very quickly.”

A priest for sixty years, Joseph Ratzinger carries out daily, with humility and transparence, the work of making the one Lord of the world and of history present to women and men of our time. For this, the Osservatore Romano offers Benedict XVI its best wishes, sure that its sentiments are echoed not only by those in the Catholic Church but by many others throughout the world. And repeats for him the words of the ancient prayer for the Pope, invoking Christ’s protection and the only happiness that counts: Dominus conservet eum, vivificet eum, beatum faciat eum in terra et non tradat eum in animam inimicorum eius.

Godwin's comment: on this special occasion and being also the feast of Sts. Peter and Paul, to my mind comes also the hymn dedicated to these two apostles:

"O felix Roma, quae tantorum principum es purpurata pretioso sanguine, non laude tua, sed ipsorum meritis excellis omnem mundi pulchritudinem"

Tridentine Mass 16 July 2011

2011-06-21T20:21:00.004+02:00

Tridentine Mass will be held on the 16th July 2011 on the occasion of the Feast of Our Lady of Mount Carmel.

Venue: St. Theresa Church, Cospicua

Time: to be announced

Brief information about this church: The church and friary of the Discalced Carmelites were built in 1625 and for over two centuries they were the only church and friary which the Discalced Carmelites had in Malta. The church has a small crypt underneath. Dedication date 18th March 1797.

Fra Freddy Crichton-Stuart R.I.P.

2011-06-14T21:48:00.003+02:00

Fra Freddy Crichton-Stuart (photo, centre) died this morning (Tuesday 14th June) in Edinburgh after a long illness. Fra Freddy was President of the FIUV between 2005 and 2006, Chairman of Una Voce Scotland and the Grand Prior of England in the Knights of Malta since 2008.

Fra’ Freddy Crichton-Stuart was a man of prayer whose love of and commitment to the Order of Malta, its traditions and works, was exemplary and inspirational.

The condolences of Pro Tridentina (Malta) are extended to his family and his many friends.

We used to exchange e-mails regularly and I told him about the encouraging developments in Malta. He was very interested and his help was much appreciated.

Requiem aeternam dona ei, Domine. Et lux perpetua luceat ei. Requiescat in pace. Amen.

Vatican: girls are not permitted to serve at old Mass

2011-06-08T23:23:00.003+02:00

by Rachel Obordo

The Pontifical Commission Ecclesia Dei has clarified that girls are not allowed to serve at the Extraordinary Form of the Mass.

It made clear that the Instruction on Summorum Pontificum, Universae Ecclesiae, does not permit female altar servers at the older Mass.

Universae Ecclesiae states “the Moto Proprio Summorum Pontificum derogates from those provisions of law, connected with the Sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962″. Permission for female altar servers came with the Circular Letter of the Congregation for Divine Worship and Discipline of the Sacraments of 1994. However, the rubrics of the 1962 Missal did not allow for females on the sanctuary during Mass.

The letter, signed by Mgr Guido Pozzo, Secretary of Ecclesia Dei, said that “permitting female altar servers does not apply to the Extraordinary Form”.

Fr Alban McCoy, university chaplain at Cambridge, has celebrated the Extraordinary Form with female altar servers. He said he did not seek to include women in his team of servers but “decided not to refuse the request of two young women to serve in the old form”.

His team includes six boys and four girls. “We have one team of servers for all Masses – Ordinary and Extraordinary; one rite of liturgy, one set of servers.”

A spokesman for the Latin Mass Society said the clarification was “significant” and that all bishops should practice in accordance with what has been stated in the letter.

Godwin's comment: this is an important clarification from the Pontifical Commission Ecclesia Dei and we must keep our eyes open to ensure that no other abuses take place.

FIUV Statement in Response to the Publication of Universae Ecclesiae.

2011-05-19T21:27:00.005+02:00

FIUV Statement in Response to the Publication of Universae Ecclesiae.

The publication of the document Universae Ecclesiae on 13th May 2011 has generated much comment and been the subject of detailed analysis in the media. The International Federation Una Voce would like to present a different perspective on this document which it welcomes enthusiastically.

The Una Voce movement started in late 1964, before the end of the Second Vatican Council, to ensure the retention of the age-old Latin language for the celebration of the Holy Mass. National societies were formed and the International Federation Una Voce (FIUV) came into being formally in 1967. In 1970, following the introduction of the Novus Ordo Missae, the emphasis had changed and the members of the Una Voce Federation decided to strive for the preservation of the traditional Roman rite as decreed by the Council Fathers in Sacrosanctum Concilium (Art. 4), the document on the liturgy.

In 1970, Dr Eric de Saventhem, the first President of the FIUV, said that the suppression of the
traditional Mass had been achieved de facto only and not de jure. It would be unthinkable, he said, for the older form of Mass to be forbidden as one would have to argue that it had been wrong or bad – either doctrinally or pastorally.

In 1984 the Indult Quattuor Abhunc Annos of Pope John Paul II granted a partial relaxation for the celebration of the traditional Mass which was a small step forward. In 1988 the Indult Ecclesia Dei Adflicta was more generous but the difficulty remained that a bishop’s permission was required and in most instances this was not forthcoming. The situation remained very unsatisfactory – both for priests and laity.

When Pope Benedict XVI was elected in 2005 he asked that people pray for him that he may not flee for fear of the wolves. Notwithstanding the great obstacles being faced, the Holy Father promulgated the Motu Proprio Summorum Pontificum in July 2007 and affirmed the right of all priests of the Roman rite to celebrate the traditional Latin Mass, thus confirming the position of the Una Voce Federation since 1970 that the traditional Mass may have been suppressed de facto but not de jure. To their shame, some in the Church refused to accept the will of the Holy Father and the legitimate aspirations of many of the faithful and were determined to undermine this Motu Proprio at every opportunity. It was this negative and obstructive stance that made necessary a subsequent document to clarify certain matters.

Although some have commented that Universae Ecclesiae still leaves some questions unclear, what is perfectly clear is that the Holy Father has fully restored to the universal Church the traditional Roman rite as enshrined in the liturgical books of 1962, that the rubrics in force in 1962 must be strictly observed, and that Latin and the Usus Antiquior must be taught in seminaries where there is a pastoral need. And this pastoral need must be determined by those who wish to benefit from Summorum Pontificum and Universae Ecclesiae, and not be decided by those many in authority whose natural desire is to prevent their implementation.

The International Federation Una Voce has worked patiently and tirelessly for the restoration of the traditional liturgy for more than 40 years and is now witnessing a vindication of its fidelity to Holy Mother Church and the See of Peter. The Federation expresses its thanks, prayers, and admiration to our Holy Father, Pope Benedict XVI, and praises his courage in not fleeing in the face of the wolves.

The Federation also extends its thanks and gratitude to the Pontifical Commission Ecclesia Dei, and to those bishops and priests who have also striven, often in great personal difficulty, to preserve and foster the traditional liturgy for this and future generations.

Leo Darroch, President – Foederatio Internationalis Una Voce.
17th May 2011.

Instruction “Universae Ecclesiae” on the implementation “Summorum Pontificum”

2011-05-13T19:46:00.005+02:00

PONTIFICAL COMMISSION ECCLESIA DEI
INSTRUCTION

on the application of the Apostolic Letter Summorum Pontificum

of HIS HOLINESS POPE BENEDICT XVI given Motu Proprio

I. Introduction

1. The Apostolic Letter Summorum Pontificum of the Sovereign Pontiff Benedict XVI given Motu Proprio on 7 July 2007, which came into effect on 14 September 2007, has made the richness of the Roman Liturgy more accessible to the Universal Church.

2. With this Motu Proprio, the Holy Father Pope Benedict XVI promulgated a universal law for the Church, intended to establish new regulations for the use of the Roman Liturgy in effect in 1962.

3. The Holy Father, having recalled the concern of the Sovereign Pontiffs in caring for the Sacred Liturgy and in their recognition of liturgical books, reaffirms the traditional principle, recognised from time immemorial and necessary to be maintained into the future, that "each particular Church must be in accord with the universal Church not only regarding the doctrine of the faith and sacramental signs, but also as to the usages universally handed down by apostolic and unbroken tradition. These are to be maintained not only so that errors may be avoided, but also so that the faith may be passed on in its integrity, since the Church's rule of prayer (lex orandi) corresponds to her rule of belief (lex credendi)."1

4. The Holy Father recalls also those Roman Pontiffs who, in a particular way, were notable in this task, specifically Saint Gregory the Great and Saint Pius V. The Holy Father stresses moreover that, among the sacred liturgical books, the Missale Romanum has enjoyed a particular prominence in history, and was kept up to date throughout the centuries until the time of Blessed Pope John XXIII. Subsequently in 1970, following the liturgical reform after the Second Vatican Council, Pope Paul VI approved for the Church of the Latin rite a new Missal, which was then translated into various languages. In the year 2000, Pope John Paul II promulgated the third edition of this Missal.

5. Many of the faithful, formed in the spirit of the liturgical forms prior to the Second Vatican Council, expressed a lively desire to maintain the ancient tradition. For this reason, Pope John Paul II with a special Indult Quattuor abhinc annos issued in 1984 by the Congregation for Divine Worship, granted the faculty under certain conditions to restore the use of the Missal promulgated by Blessed Pope John XXIII. Subsequently, Pope John Paul II, with the Motu Proprio Ecclesia Dei of 1988, exhorted the Bishops to be generous in granting such a faculty for all the faithful who requested it. Pope Benedict continues this policy with the Motu Proprio Summorum Pontificum regarding certain essential criteria for the Usus Antiquior of the Roman Rite, which are recalled here.

6. The Roman Missal promulgated by Pope Paul VI and the last edition prepared under Pope John XXIII, are two forms of the Roman Liturgy, defined respectively as ordinaria and extraordinaria: they are two usages of the one Roman Rite, one alongside the other. Both are the expression of the same lex orandi of the Church. On account of its venerable and ancient use, the forma extraordinaria is to be maintained with appropriate honor.

7. The Motu Proprio Summorum Pontificum was accompanied by a letter from the Holy Father to Bishops, with the same date as the Motu Proprio (7 July 2007). This letter gave further explanations regarding the appropriateness and the need for the Motu Proprio; it was a matter of overcoming a lacuna by providing new norms for the use of the Roman Liturgy of 1962. Such norms were needed particularly on account of the fact that, when the new Missal had been introduced under Pope Paul VI, it had not seemed necessary to issue guidelines regulating the use of the 1962 Liturgy. By reason of the increase in the number of those asking to be able to use the forma extraordinaria, it has become necessary to provide certain norms in this area.
Among the statements of the Holy Father was the following: "There is no contradiction between the two editions of the Roman Missal. In the history of the Liturgy growth and progress are found, but not a rupture. What was sacred for prior generations, remains sacred and great for us as well, and cannot be suddenly prohibited altogether or even judged harmful."2

8. The Motu Proprio Summorum Pontificum constitutes an important expression of the Magisterium of the Roman Pontiff and of his munus of regulating and ordering the Church’s Sacred Liturgy.3 The Motu Proprio manifests his solicitude as Vicar of Christ and Supreme Pastor of the Universal Church,4 and has the aim of:

a.) offering to all the faithful the Roman Liturgy in the Usus Antiquior, considered as a precious treasure to be preserved;

b.) effectively guaranteeing and ensuring the use of the forma extraordinaria for all who ask for it, given that the use of the 1962 Roman Liturgy is a faculty generously granted for the good of the faithful and therefore is to be interpreted in a sense favourable to the faithful who are its principal addressees;

c.) promoting reconciliation at the heart of the Church.

II. The Responsibilities of the Pontifical Commission Ecclesia Dei

9. The Sovereign Pontiff has conferred upon the Pontifical Commission Ecclesia Dei ordinary vicarious power for the matters within its competence, in a particular way for monitoring the observance and application of the provisions of the Motu Proprio Summorum Pontificum (cf. art. 12).

10. § 1. The Pontifical Commission exercises this power, beyond the faculties previously granted by Pope John Paul II and confirmed by Pope Benedict XVI (cf. Motu Proprio Summorum Pontificum, artt. 11-12), also by means of the power to decide upon recourses legitimately sent to it, as hierarchical Superior, against any possible singular administrative provision of an Ordinary which appears to be contrary to the Motu Proprio.

§ 2. The decrees by which the Pontifical Commission decides recourses may be challenged ad normam iuris before the Supreme Tribunal of the Apostolic Signatura.

11. After having received the approval from the Congregation for Divine Worship and the Discipline of the Sacraments, the Pontifical Commission Ecclesia Dei will have the task of looking after future editions of liturgical texts pertaining to the forma extraordinaria of the Roman Rite.

III. Specific Norms

12. Following upon the inquiry made among the Bishops of the world, and with the desire to guarantee the proper interpretation and the correct application of the Motu Proprio Summorum Pontificum, this Pontifical Commission, by virtue of the authority granted to it and the faculties which it enjoys, issues this Instruction according to can. 34 of the Code of Canon Law.

The Competence of Diocesan Bishops

13. Diocesan Bishops, according to Canon Law, are to monitor liturgical matters in order to guarantee the common good and to ensure that everything is proceeding in peace and serenity in their Dioceses5, always in agreement with the mens of the Holy Father clearly expressed by the Motu Proprio Summorum Pontificum.6 In cases of controversy or well-founded doubt about the celebration in the forma extraordinaria, the Pontifical Commission Ecclesia Dei will adjudicate.

14. It is the task of the Diocesan Bishop to undertake all necessary measures to ensure respect for the forma extraordinaria of the Roman Rite, according to the Motu Proprio Summorum Pontificum.

The coetus fidelium (cf. Motu Proprio Summorum Pontificum, art. 5 § 1)

15. A coetus fidelium ("group of the faithful") can be said to be stabiliter existens ("existing in a stable manner"), according to the sense of art. 5 § 1 of the Motu Proprio Summorum Pontificum, when it is constituted by some people of an individual parish who, even after the publication of the Motu Proprio, come together by reason of their veneration for the Liturgy in the Usus Antiquior, and who ask that it might be celebrated in the parish church or in an oratory or chapel; such a coetus ("group") can also be composed of persons coming from different parishes or dioceses, who gather together in a specific parish church or in an oratory or chapel for this purpose.

16. In the case of a priest who presents himself occasionally in a parish church or an oratory with some faithful, and wishes to celebrate in the forma extraordinaria, as foreseen by articles 2 and 4 of the Motu Proprio Summorum Pontificum, the pastor or rector of the church, or the priest responsible, is to permit such a celebration, while respecting the schedule of liturgical celebrations in that same church.

17. § 1. In deciding individual cases, the pastor or the rector, or the priest responsible for a church, is to be guided by his own prudence, motivated by pastoral zeal and a spirit of generous welcome.

§ 2. In cases of groups which are quite small, they may approach the Ordinary of the place to identify a church in which these faithful may be able to come together for such celebrations, in order to ensure easier participation and a more worthy celebration of the Holy Mass.

18. Even in sanctuaries and places of pilgrimage the possibility to celebrate in the forma extraordinaria is to be offered to groups of pilgrims who request it (cf. Motu Proprio Summorum Pontificum, art. 5 § 3), if there is a qualified priest.

19. The faithful who ask for the celebration of the forma extraordinaria must not in any way support or belong to groups which show themselves to be against the validity or legitimacy of the Holy Mass or the Sacraments celebrated in the forma ordinaria or against the Roman Pontiff as Supreme Pastor of the Universal Church.

Sacerdos idoneus ("Qualified Priest") (cf. Motu Proprio Summorum Pontificum, art 5 § 4)

20. With respect to the question of the necessary requirements for a priest to be held idoneus ("qualified") to celebrate in the forma extraordinaria, the following is hereby stated:

a.) Every Catholic priest who is not impeded by Canon Law7 is to be considered idoneus ("qualified") for the celebration of the Holy Mass in the forma extraordinaria.

b.) Regarding the use of the Latin language, a basic knowledge is necessary, allowing the priest to pronounce the words correctly and understand their meaning.

c.) Regarding knowledge of the execution of the Rite, priests are presumed to be qualified who present themselves spontaneously to celebrate the forma extraordinaria, and have celebrated it previously.

21. Ordinaries are asked to offer their clergy the possibility of acquiring adequate preparation for celebrations in the forma extraordinaria. This applies also to Seminaries, where future priests should be given proper formation, including study of Latin8 and, where pastoral needs suggest it, the opportunity to learn the forma extraordinaria of the Roman Rite.

22. In Dioceses without qualified priests, Diocesan Bishops can request assistance from priests of the Institutes erected by the Pontifical Commission Ecclesia Dei, either to the celebrate the forma extraordinaria or to teach others how to celebrate it.

23. The faculty to celebrate sine populo (or with the participation of only one minister) in the forma extraordinaria of the Roman Rite is given by the Motu Proprio to all priests, whether secular or religious (cf. Motu Proprio Summorum Pontificum, art. 2). For such celebrations therefore, priests, by provision of the Motu Proprio Summorum Pontificum, do not require any special permission from their Ordinaries or superiors.

Liturgical and Ecclesiastical Discipline

24. The liturgical books of the forma extraordinaria are to be used as they are. All those who wish to celebrate according to the forma extraordinaria of the Roman Rite must know the pertinent rubrics and are obliged to follow them correctly.

25. New saints and certain of the new prefaces can and ought to be inserted into the 1962 Missal9, according to provisions which will be indicated subsequently.

26. As foreseen by article 6 of the Motu Proprio Summorum Pontificum, the readings of the Holy Mass of the Missal of 1962 can be proclaimed either solely in the Latin language, or in Latin followed by the vernacular or, in Low Masses, solely in the vernacular.

27. With regard to the disciplinary norms connected to celebration, the ecclesiastical discipline contained in the Code of Canon Law of 1983 applies.

28. Furthermore, by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962.

Confirmation and Holy Orders

29. Permission to use the older formula for the rite of Confirmation was confirmed by the Motu Proprio Summorum Pontificum (cf. art. 9 § 2). Therefore, in the forma extraordinaria, it is not necessary to use the newer formula of Pope Paul VI as found in the Ordo Confirmationis.

30. As regards tonsure, minor orders and the subdiaconate, the Motu Proprio Summorum Pontificum does not introduce any change in the discipline of the Code of Canon Law of 1983; consequently, in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, one who has made solemn profession or who has been definitively incorporated into a clerical institute of apostolic life, becomes incardinated as a cleric in the institute or society upon ordination to the diaconate, in accordance with canon 266 § 2 of the Code of Canon Law.

31. Only in Institutes of Consecrated Life and Societies of Apostolic Life which are under the Pontifical Commission Ecclesia Dei, and in those which use the liturgical books of the forma extraordinaria, is the use of the Pontificale Romanum of 1962 for the conferral of minor and major orders permitted.

Breviarium Romanum

32. Art. 9 § 3 of the Motu Proprio Summorum Pontificum gives clerics the faculty to use the Breviarium Romanum in effect in 1962, which is to be prayed entirely and in the Latin language.

The Sacred Triduum

33. If there is a qualified priest, a coetus fidelium ("group of faithful"), which follows the older liturgical tradition, can also celebrate the Sacred Triduum in the forma extraordinaria. When there is no church or oratory designated exclusively for such celebrations, the parish priest or Ordinary, in agreement with the qualified priest, should find some arrangement favourable to the good of souls, not excluding the possibility of a repetition of the celebration of the Sacred Triduum in the same church.

The Rites of Religious Orders

34. The use of the liturgical books proper to the Religious Orders which were in effect in 1962 is permitted.

Pontificale Romanum and the Rituale Romanum

35. The use of the Pontificale Romanum, the Rituale Romanum, as well as the Caeremoniale Episcoporum in effect in 1962, is permitted, in keeping with n. 28 of this Instruction, and always respecting n. 31 of the same Instruction.

The Holy Father Pope Benedict XVI, in an audience granted to the undersigned Cardinal President of the Pontifical Commission Ecclesia Dei on 8 April 2011, approved this present Instruction and ordered its publication.

Given at Rome, at the Offices of the Pontifical Commission Ecclesia Dei, 30 April, 2011, on the memorial of Pope Saint Pius V.

William Cardinal LEVADA
President

Mons. Guido Pozzo
Secretary
_______________

1 BENEDICTUS XVI, Litterae Apostolicae Summorum Pontificum motu proprio datae, I, AAS 99 (2007) 777; cf. Institutio Generalis Missalis Romani, tertia editio 2002, n. 397.

2 BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 798.

3 Cf. Code of Canon Law, Canon 838 §1 and §2.

4 Cf. Code of Canon Law, Canon 331.

5 Cf. Code of Canon Law, Canons 223 § 2 or 838 §1 and §4.

6 BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 799.

7 Cf. Code of Canon Law, Canon 900 § 2.

8 Cf. Code of Canon Law, Canon 249; Second Vatican Ecumenical Council, Constitution Sacrosanctum Concilium, 36; Declaration Optatum totius, 13.9 BENEDICTUS XVI, Epistola ad Episcopos ad producendas Litteras Apostolicas motu proprio datas, de Usu Liturgiae Romanae Instaurationi anni 1970 praecedentis, AAS 99 (2007) 797.

Godwin's comment: This is surely Great News! Thanks be to the Holy Father Benedict XVI! This will surely help Pro Tridentina (Malta) in its work. Let us pray that the local church authorities will implement the Motu Proprio Summorum Pontificum according to this Instruction. That the current Pontiff loves the forma extraordinaria is amply demonstrated, e.g. the photo above showing then Cardinal Ratzinger celebrating this form at Wigratzbad in 1990.

Saint George Preca

2011-05-08T13:44:00.006+02:00

I am putting this brief account of Saint George Preca, Malta's first canonised saint, on the occasion of his feast day (9 May). It fills me with pride and at the same time with humbleness to know that this saint is a distant relative from my mother's side. Godwin

SAINT GEORGE PRECA
Diocesan Priest

Founder of the Society of Christian Doctrine, M.U.S.E.U.M.

(Valletta, Malta, 12 February 1880 - Sta. Venera, Malta, 26 July 1962)

SAINT GEORGE PRECA was born in Valletta, Malta on 12 February 1880 of Vincenzo and Natalina Ceravolo. He was baptised in the Parish Church of Our Lady of Porto Salvo, Valletta, on 17 February. In 1888 the Preca family moved to Ħamrun, a fast growing town not far from Valletta. George received his Confirmation and his first Holy Communion in the parish church of St Cajetan. One day when he was 17 years old George was walking along the Maglio Gardens (Il-Mall) in Floriana. He met one of his Lyceum Professors, Fr Ercole Mompalao, who told him: “Preca, when you grow up, people who revere God will befriend you and you them. You will find your good fortune through them and they through you”. After his studies at the Lyceum, George entered the Seminary of Malta with the aim of becoming a priest.

His confessor, Fr Aloysius Galea, died on 8 April 1905. Blessed George used to recount how Fr Galea appeared to him a few days later and told him: “God has chosen you to teach his people”. George Preca was enthused with this idea. He wrote a rule in Latin which he wanted to send to Pope Pius X for approval. He envisaged groups of seven permanent deacons in every parish who, with the help of lay auxiliaries, would be responsible for the formation of the people of God. It was around this time (1905-1906) that George met a group of young people at Ħamrun and invited them to start attending his spiritual conferences. He set his eye on their leader, Eugenio Borg, and started explaining the Gospel of John to him. (Later on Eugenio Borg became the first Superior General of the Societas Doctrinae Christianae and was renowned for his holiness when he died in 1967).

A few months before his ordination to the priesthood George Preca almost died of a very serious sickness. Through the intercession of St Joseph he survived the ordeal, but as a consequence of the illness his left lung was permanently impaired. He was ordained priest on 22 December 1906 by Bishop Pietro Pace, and he celebrated his first Solemn Mass at the St Cajetan Parish Church in Ħamrun on Christmas Day. For a number of weeks after ordination George would not venture out of home except to say Mass, after which he would retire to a small room on the roof and remain there all day bereft in meditation and contemplation. Towards the end of January 1907 he called the same group of young people and invited them for a spiritual conference on 2 February at the Ta’ Nuzzo Church at Ħamrun. The little group subsequently rented a small place at n. 6, Fra Diegu Street, Ħamrun and met there for the first time on 7 March 1907. These two dates mark the beginning of the Society of Christian Doctrine: a group of lay people leading an exemplary life, well formed in the principles of the Catholic faith and sent to teach the faith to the people. At first, Fr George called his society Societas Papidum et Papidissarum (Society of the Sons and Daughters of the Pope). In the meanwhile, however, the rundown place where the first members met was jokingly referred to as the “museum”. The nickname soon became the name of the group itself and it stuck. The founder had no alternative but to devise an acrostic in Latin: M.U.S.E.U.M., Magister Utinam Sequatur Evangelium Universus Mundus! which in translation means: "Teacher, O that the whole world would follow the Gospel!" The female branch of the Society was inaugurated in 1910 with the help of Giannina Cutajar who later became the first Superior General of the same branch.

It was around 1910 that Dun George had a very powerful mystical experience which he always referred to as “the extraordinary vision of the child Jesus”. One morning, he was passing in the vicinity of the Marsa Cross when he suddenly saw a twelve-year old boy pushing a low cart with a bag full of manure. The boy turned to George and ordered him imperiously: “Lend me a hand!” The moment Fr George put his hand on the cart he felt an extraordinary spiritual sweetness and he never could remember where they went or what happened to the young boy. He later understood however that the boy was Jesus and that the Lord was asking him and his followers to help him with nurturing the Lord’s field and vineyard with sound doctrine and formation.

The M.U.S.E.U.M. developed along the years into the society we know today: a group of lay people who dedicate themselves to the apostolate of catechesis, lead a simple evangelical lifestyle, commit themselves to a life of prayer using short prayers or meditations at regular intervals during the day (“The Museum Watch”), teach the young catechesis for an hour everyday, which is then followed by a group meeting for personal permanent formation (“The Assignment”).

The Society had its difficult moments. In 1909 Dun George was ordered to close his Museum centres. Broken-hearted but without hesitation, he started following superior orders until the parish priests themselves protested with the ecclesiastical authorities and the ban was revoked by Vicar General Salvatore Grech. Between 1914-1915 a number of daily newspapers carried articles and letters denigrating the new Society. Dun George ordered his members to take a vow or promise of meekness, gladly forgiving anybody who poked fun at them and taught them “to love the contempt” they suffered and not to let it trouble them unduly. In 1916 Bishop Mauro Caruana ordered an enquiry concerning the Society. After many humiliations for the founder and his close followers, the Curia issued a favourable report. Although some changes were required, the way was open for definitive ecclesiastical approval. Bishop Caruana canonically erected the Society of Christian Doctrine on 12 April 1932.

Dun George Preca strived unceasingly to spread the values and teaching of the Gospel in the Maltese islands. He wrote a great number of books on dogma, morals and spirituality in Maltese. He also published numerous booklets with prayers for the private use of his members and for popular devotion. He was undoubtedly a great apostle of the Word of God, especially of the Gospel which he used to call “The Voice of the Beloved”. He would encourage his followers and the public in general to memorize sentences and phrases from the Gospel and his charismatic preaching constantly referred to parables and stories from Scripture and the life of the saints. He zealously defended the honour due only to God and persuasively illustrated how ugly sin was. He never shied away from openly preaching about death, judgement, hell and heaven. Utterly convinced of God’s justice, he nevertheless movingly proclaimed the Lord’s infinite mercy.

People flocked to him for advice or a word of encouragement. They trusted in his intercession and many still recount stories of healings wrought by God through Fr George’s prayers. He was endowed with many supernatural gifts, among which were the knowledge of hearts and of the future. He was nonetheless a priest of great humility, goodness, meekness and generosity. He was truly a holy pastor of the people of God.

Dun Ġorġ, as the Maltese know him, is well known for his constant efforts to promote devotion to the mystery of the Incarnation. From 1917 he propagated devotion for the text from the Gospel of John: “Verbum Dei caro factum est!” (Jn 1, 14). He wanted the SDC members to wear a badge with these words. On Christmas Eve 1921 the Society organized the first “Demonstration in honour of the Baby Jesus” in the towns and villages of Malta and Gozo and this event has since become a typical aspect of Christmas celebrations on the islands. Fr George wanted every child who attended catechism classes to take a small crib or statue of the baby Jesus home for Christmas.

The holy priest learnt to trust in the maternal protection of Our Lady, especially during the difficult moments of the Society. He was enrolled as a Carmelite tertiary on 21 July 1918 and at his profession in September 1919 he chose the name of Fr Franco. Children attending the Society’s centres are still enrolled in Our Lady’s scapular. Dun Ġorġ also nurtured a filial devotion to Our Lady of Good Counsel; he promoted use of the Miraculous Medal and in fact wanted the Church of the Society’s Motherhouse to be dedicated to Our Lady of the Miraculous Medal. In 1957 he suggested the use of five “Mysteries of Light” for the private recitation of the Rosary.

On 19 May 1951 he blessed the foundation stone of the St Michael School at Santa Venera, and in 1952 he sent the first members to start the Society in Australia. The SDC is today also found in England, Albania, the Sudan, Kenya and Peru.

On 2 October 1952 Pope Pius XII nominated Dun Ġorġ as Privy Chamberlain with the title of Monsignor. Dun George was mortified. He kept the title for six years until Pope Pacelli passed away in 1958.

In 1955 Dun George blessed the foundation stone of the Sacred Family Institute at Żabbar which later housed SDC members living in common who had been staying at Żebbuġ ever since their establishment in 1918.

After a long and very active life in the service of the Gospel and of the Christian formation of the people of God, Dun Ġorġ Preca died on Thursday evening 26 July 1962 at his house: “San Cajetan”, Parish Street, Santa Venera, Malta. He was deeply missed by all the Maltese population. He had wished for a very simple funeral but thousands, including the highest civil and ecclesiastical authorities, turned up to pay him homage. He was buried in the crypt of the Church of Our Lady of the Miraculous Medal at Blata l-Bajda which soon became a venue for constant pilgrimages.

Fr George Preca was beatified by Pope John Paul II in Malta on 9 May 2001 and canonised by Pope Benedict XVI on 3 June 2007. His liturgical feast is celebrated on 9 May.

L-Għid it-Tajjeb lil kulħadd!

2011-04-24T11:36:00.002+02:00

Resurrexit, sicut dixit, alleluia!

L-Għid it-Tajjeb lil kulħadd u nawgura li dalwaqt iseħħ dak li Pro Tridentina (Malta) qed taħdem għalih!

What's in a (sur)name?

2011-04-17T15:48:00.005+02:00

A year ago, His Holiness Pope Benedict XVI visited Malta. To remember this important event for my country, today I am including an interesting interview with assistant personal secretary to Pope Benedict XVI, Mgr. Alfred Xuereb (in the photo praying with His Holiness and Mgr. Georg Gänswein, the Pope's personal secretary).

A colloquio con monsignor Alfred Xuereb, della segreteria particolare del Pontefice

Paolo, Benedetto e il regalo dei maltesi

Le mani del Pontefice hanno stretto quelle delle vittime degli abusi

di Gianluca Biccini

"Dalla scura nube, poi brillanti scendon per te gocce di cristallo". Saggezza antica quella del popolo maltese, abituato a leggere segni di speranza anche nelle difficoltà. È successo con il naufragio di san Paolo, trasformatosi in occasione provvidenziale per l'evangelizzazione del piccolo arcipelago; e in qualche modo è accaduto di nuovo con il viaggio compiuto da Benedetto XVI il 17 e il 18 aprile scorsi, per celebrare i 1950 anni dell'approdo dell'Apostolo sull'isola. Parola di chi conosce bene sia Malta - dov'è nato cinquantuno anni fa e dov'è stato ordinato sacerdote nel 1984 - sia il Pontefice, di cui è addetto alla segreteria particolare. E da quest'ottica privilegiata monsignor Alfred Xuereb offre al nostro giornale una rilettura della visita del Papa. Una visita apertasi sotto la "scura nube" provocata dal vulcano islandese, che ha paralizzato i cieli di mezza Europa, e sotto quella degli attacchi mediatici alla Chiesa per alcuni casi di abusi sessuali commessi da membri del clero. Ma che si è conclusa con le "gocce di cristallo" di un successo andato al di là di ogni più ottimistica previsione. Schivo e riservato, come esige l'ufficio che ricopre dal settembre del 2007, in quest'intervista monsignor Xuereb racconta il dietro le quinte del quattordicesimo viaggio internazionale di Benedetto XVI.

All'udienza generale di mercoledì 21 aprile il Papa ha paragonato l'accoglienza ricevuta a Malta con quella sperimentata 1950 anni prima da san Paolo dopo il naufragio. Lei che lo ha accompagnato da vicino può raccontarci com'è andata?

La calorosa ospitalità che san Paolo ha ricevuto dagli abitanti dell'isola è documentata dal capitolo 28 degli Atti degli apostoli. Nei primi due versetti si narra che, "una volta in salvo", Paolo e i suoi vennero "a sapere che l'isola si chiamava Malta" e che "gli indigeni" trattarono i nuovi arrivati "con rara umanità". Questa bellissima espressione sta molto a cuore ai maltesi. E forse il testo in tedesco degli Atti la rende ancora più eloquente, quando spiega che i maltesi hanno dimostrato un'amicizia e una cordialità non comuni accogliendoli appunto con: ungewönliche freundlichkeit. Sappiamo che Paolo aveva fatto insieme a Luca moltissimi viaggi durante i quali avevano più volte sperimentato l'accoglienza delle popolazioni visitate. Ma a Malta l'accoglienza doveva essere stata talmente speciale da spingerli a lasciare per iscritto una testimonianza di quell'esperienza. Per quel che ho potuto constatare personalmente, penso si possa tranquillamente affermare che un simile calore è stato riservato al Pontefice: a cominciare dalle parole di benvenuto rivoltogli dal presidente della Repubblica, il signor George Abela, fino al canto dei cinquemila bambini che nel piazzale antistante il palazzo presidenziale a Valletta gli hanno augurato buon compleanno in maltese, in inglese e in tedesco.

Benedetto XVI si aspettava tutto questo? E lei, personalmente, visto che conosce bene i suoi conterranei, era ottimista in proposito?

Il Papa ha più volte parlato in privato di questo bell'incontro con la popolazione di Malta: della folla entusiasta che lo ha reso felice, sorprendendolo con tanto calore. Io ero fiducioso del successo del viaggio perché conoscevo il grande sforzo organizzativo che c'era stato sia qui in Vaticano, da parte degli uffici competenti sotto l'attenta guida della Segreteria di Stato, sia a Malta da parte della Chiesa e del Governo. La nunziatura apostolica in Malta ha coordinato il tutto con particolare cura, affrontando e risolvendo i diversi problemi man mano emersi. Personalmente devo ammettere però che ero timoroso che gli attacchi mediatici sferrati ingiustamente contro la persona del Papa potessero in qualche modo oscurare il suo messaggio. Vivendo poi in un'era tecnologica, la mia preoccupazione era anche che la popolazione maltese potesse preferire la comodità di casa e seguire gli avvenimenti in televisione, anziché scendere nelle strade per accoglierlo. Invece, da questo punto di vista, il viaggio è stato un grande successo perché c'è stata una reazione contraria: lungo il tragitto della papamobile non c'era una strada che non fosse piena di uomini, donne, giovani e bambini in festa; tutti sventolavano bandierine con i colori del Vaticano e della Repubblica di Malta; le bande musicali suonavano nelle piazze antistanti le circa quaranta chiese incontrate lungo il percorso. Diverse parrocchie hanno esposto la statua del santo patrono, come espressione di benvenuto, invocando la benedizione del Pontefice.

Lei è stato uno dei pochissimi testimoni dell'incontro del Papa con le vittime di abusi. Può descrivercene l'atmosfera?

È stato un momento molto toccante e di speciale grazia. Nella cappella della nunziatura, dapprima il vescovo di Gozo, monsignor Mario Grech, ha introdotto l'incontro con una breve preghiera in un clima di grande raccoglimento che mi rimanda col pensiero all'esperienza di Pentecoste, quando lo Spirito discese sugli apostoli riuniti nel Cenacolo insieme a Maria. Soprattutto è emersa la singolare paternità di Benedetto XVI. Basti pensare che il portavoce delle vittime ha riferito così ai giornalisti che lo hanno intervistato: "Quando ho incontrato il Papa, mi sono reso conto di avere davanti a me una persona molto diversa da come viene descritta dai media". È rimasto toccato dal fatto che il Papa fosse visibilmente commosso e sinceramente dispiaciuto per quanto accaduto. Benedetto XVI ha anche apprezzato il loro coraggio nel denunciare quanti hanno commesso gli abusi. Inoltre le vittime sono rimaste colpite dal fatto che il Papa abbia preso le loro mani tra le sue. Quel momento mi ricorda il gesto misericordioso di Gesù che toccava e sanava. Anche in questo caso abbiamo avuto una guarigione, magari non fisica, ma sicuramente spirituale e psicologica. Tanto è vero che uno di loro ha affermato: "Ormai per me è un capitolo chiuso. Ora posso ricominciare con fiducia rinnovata nella Chiesa e nei membri della Chiesa che sono fedeli al loro ministero sacerdotale". L'incontro è durato circa mezz'ora, ma i presenti hanno avuto la sensazione che se avessero parlato più a lungo il Papa li avrebbe ascoltati per tutto il tempo. E questo nonostante fosse stanco ed in forte ritardo sul programma previsto. Perciò quando si è congedato, i presenti ci hanno chiesto più volte, con insistenza, di porgere al Papa il loro vivo ringraziamento. E si leggeva nei loro volti tanta commozione. Mi preme aggiungere che questo incontro è stato ben preparato dai vescovi di Malta e dai loro collaboratori. L'arcivescovo, monsignor Paul Cremona, aveva già incontrato le vittime nella sua abitazione privata. Tale incontro era durato oltre due ore, in un clima di particolare commozione.

Al di là del protocollo e dei discorsi ufficiali, può sottolineare qualche particolare della visita del Papa?

Più volte, prima del viaggio a Malta, Benedetto XVI aveva espresso il desiderio di visitare un sito paolino. Per questo, quando da solo, in ginocchio, ha potuto pregare nel luogo che fu la dimora dell'Apostolo durante i tre mesi del suo soggiorno a Malta, è come se avesse potuto immergersi, calarsi in quella realtà e incontrare personalmente il grande evangelizzatore delle genti. È come se avesse potuto toccare con mano l'apostolo di cui aveva fatto conoscenza tramite le sue lettere.

E poi domenica c'è stata la messa a Floriana.

È stata il cuore del pellegrinaggio. Penso che durante la celebrazione dell'Eucaristia il Papa abbia potuto percepire la fede matura dei presenti, espressa tramite una devozione sincera, che non era solo esteriore: i cinquantamila sul piazzale dei Granai hanno ascoltato le sue parole con attenzione e hanno partecipato con consapevolezza alla liturgia eucaristica. Durante il ringraziamento dopo la comunione c'era un tale silenzio da poter sentire il cinguettio degli uccelli sugli alberi circostanti. Da questa esperienza di una Chiesa viva che celebra la vittoria del Signore Risorto sul peccato e sulla morte il popolo di Malta è ripartito rinvigorito nella fede.

L'esatto contrario del frastuono assordante dei giovani al porto di Valletta?

Sì, si sa, i giovani sono così. Ma era evidente che si trattava di una gioia interiore. Sia durante la navigazione in catamarano sia sulla banchina dov'era allestito il palco, Benedetto XVI ha sperimentato la freschezza di questa Chiesa che continua a crescere soprattutto grazie alle nuove generazioni che vogliono conoscere Cristo. Ciò si riflette anche nelle comunità parrocchiali, dove i giovani partecipano attivamente alle celebrazioni e agli incontri di formazione. Molti turisti di ritorno da Malta esprimono la meraviglia che mentre in molte chiese d'Europa si vedono in prevalenza persone anziane, nelle parrocchie dell'arcipelago è normale trovare tanti ragazzi e ragazze.

I maltesi sembrano un originale mix tra rigore britannico e solarità mediterranea. Si riconosce in questa definizione?

Mi sembra che i maltesi siano fatti di tutt'altra pasta. Nonostante un secolo e mezzo di dominazione da parte dell'Impero britannico, noi maltesi non abbiamo imparato più di tanto a osservare la puntualità, né la precisione tipica degli inglesi; al contrario siamo chiassosi e molto più spontanei, per non dire anche poco curanti delle formalità e del protocollo. Ma, in compenso, come dice lei, siamo un popolo solare. E questo l'hanno notato anche alcuni dei membri del seguito papale apprezzando la freschezza dei volti e il calore sincero.

Lei è uno dei moltissimi sacerdoti maltesi che vivono lontano dalla patria.

Da quando ho il privilegio di vivere nell'appartamento pontificio, più volte Benedetto XVI ha mostrato la sua sorpresa e la sua soddisfazione nel constatare quanti preti e quante suore maltesi siano presenti in varie parti del mondo. Glielo riferiscono soprattutto i vescovi in visita ad limina. Questo fatto però non è solo una questione di generosità da parte nostra che evidentemente ci rende orgogliosi, ma ha anche una ricaduta positiva sulla comunità ecclesiale locale. Essa è rimasta una Chiesa viva perché missionaria: quando questi missionari visitano i loro familiari a Malta organizzano messe o incontri, in cui raccontano le loro esperienze. E la popolazione si sente coinvolta nella pastorale missionaria: non si limita a raccogliere soldi e viveri per poi mandarli a chi ne ha bisogno tramite "il loro" missionario, ma segue i progetti, si reca sui luoghi a dare una mano. Proprio durante il viaggio del Papa ho scoperto con piacere come siano in aumento i gruppi, specialmente di giovani, che vanno a fare soggiorni con esperienza missionaria insieme ai loro sacerdoti in India, in Brasile, in Albania, in Etiopia, in Guatemala, nel Perú, e in altre parti del mondo dove operano i nostri missionari. Il Santo Padre, come è noto, ne ha incontrati oltre duecento nella chiesa di San Paolo a Rabat la sera del suo arrivo a Malta.

A cos'è dovuta questa generosità?

Normalmente, i missionari maltesi riescono a inserirsi e ad adattarsi bene nell'ambiente in cui si trovano. Per loro conta molto il sensus ecclesiae, per cui lavorare per la Chiesa in Australia o in Africa o in Brasile è come lavorare per la Chiesa di Malta. Io provengo dalla diocesi di Gozo: ventisettemila abitanti, quindici parrocchie, un centinaio di sacerdoti. Nel periodo di formazione i seminaristi sono inviati a fare un'esperienza di lavoro all'estero interrompendo gli studi per un anno intero. Io ho vissuto l'anno intermediario lavorando in un ospedale in Germania. È anche previsto che dopo l'ordinazione sacerdotale si dedicano almeno due anni di ministero fuori Malta per sperimentare l'universalità della Chiesa.

E lei è stato inviato a Roma?

In realtà da giovane sacerdote volevo fare il missionario, magari in Brasile, perché il mio vescovo di allora, monsignor Nikol Joseph Cauchi, oggi emerito, ci aveva incoraggiati a formare in seminario un gruppo missionario di cui ero segretario. Volevo partire per una terra di missione, attirato anche dalla bella testimonianza di sacerdoti della mia diocesi che da anni lavorano all'estero. Solo che quando manifestai il mio desiderio al vescovo, mi disse che non voleva distogliermi da questo buon proposito, ma che prima reputava utile "farmi le ossa" in Europa, perché l'esperienza missionaria oltre che affascinante è altrettanto difficile. Così in due parrocchie romane ho fatto delle ricche esperienze pastorali: lì ho imparato a esercitare il ministero sacerdotale offrendo il mio contributo nella catechesi degli adolescenti e degli adulti e alla mensa per i poveri dove, con gli immigrati di lingua araba, cercavo di farli sentire accolti salutandoli con frasi maltesi, visto che gli idiomi sono simili. Successivamente la Provvidenza mi ha condotto su una "nuova rotta".

L'ordinamento maltese non legalizza né l'aborto né il divorzio. Ritiene che questo modello possa essere esportabile o che prima o poi anche Malta finirà con l'allinearsi al resto del mondo?

Molti Paesi, soprattutto europei, ritengono che nell'ordinamento maltese ci sia un deficit di democrazia. Invece qui la legislazione rispecchia i sentimenti della maggioranza della popolazione, che aderisce al Vangelo piuttosto che alla mentalità secolare del mondo di oggi. E in tal modo i maltesi, per usare l'allegoria evangelica, costituiscono quella luce che è collocata non sotto il letto, ma sopra il candelabro; una città sopra il monte, che è lì, come testimonianza per chiunque voglia accoglierla. Ovviamente se dovessero cambiare le cose, ritengo che questo sarebbe senz'altro un passo indietro, certamente non un progresso.

Crocevia tra l'Europa e l'Africa del Nord, l'arcipelago rappresenta spesso una rotta obbligata per i disperati in cerca di nuove possibilità. Ma le politiche maltesi in materia di immigrazione attirano numerose critiche. Può aiutarci a capire come stanno realmente le cose?

Credo che si tratti di un'impressione sbagliata. I fatti dimostrano il contrario: dal 2002, quando sono iniziati gli sbarchi dal Nord Africa sono stati accolti ben tredicimila immigrati. Tantissimi su una popolazione di appena 443 mila individui, che però detiene il primato europeo, e il terzo posto al mondo, di densità demografica. Oggi gli immigrati sono circa quattromila, accolti in numerose strutture, assistiti sia dal Governo, che provvede con un piccolo sostentamento economico, e ha rafforzato le leggi contro lo sfruttamento, equiparando gli immigrati ai dipendenti maltesi; sia dalla Chiesa, che ha allestito quattordici case di accoglienza e offre loro viveri, vestiario, e cerca di aiutarli nell'ottenere i documenti o un impiego. Va aggiunto che essi non hanno intenzione di rimanere a Malta: la loro destinazione è l'Europa continentale per ricongiungersi con amici e familiari che li hanno preceduti.

Concludiamo tornando al viaggio. Ha avuto riscontri da parte dei maltesi?

Al ritorno in Vaticano sono stato inondato da e-mail, sms, e telefonate di gente rimasta particolarmente colpita dalle espressioni dolci e paterne di Benedetto XVI. Hanno scritto per manifestare la loro gratitudine al Papa. Uno di questi messaggi diceva: "Ci è successo come gli Apostoli quando Gesù è asceso in Cielo: il Papa è partito ma noi continuiamo a parlare di lui col cuore pieno di gioia!". Un altro diceva: "Mi si è spezzato il cuore vederlo partire, tuttavia il Papa ha lasciato dietro di sé una scia di santità".

Il Papa ha detto qualcosa in proposito?

Ritornava volentieri a parlare dell'entusiasmante esperienza vissuta a Malta, e quando gli ho confidato l'infinita riconoscenza per il grandissimo dono fattoci nell'aver scelto di visitare Malta, tra i tanti inviti che riceve ogni giorno, egli ha risposto: "Il regalo l'ho ricevuto anche io!". Mi è restata in cuore l'impressione che, come san Paolo, dopo aver sperimentato una furiosa tempesta, ripartì dall'isola rinfrancato dalla "rara umanità" degli abitanti a cui aveva offerto il dono della fede cristiana, sia accaduto altrettanto per il nostro amato Benedetto XVI.

(©L'Osservatore Romano 5 maggio 2010)

Stabat Mater

2011-04-15T14:59:00.008+02:00

+ Sequéntia sancti Evangélii secúndum Joánnem (Ioann. XIX, 25-27). In illo témpore: Stabant juxta crucem Jesu mater ejus, et soror matris ejus María Cléophae, et María Magdaléne. Cum vidísset ergo Jesus matrem, et discípulum stantem, quem diligébat, dicit matri suae: Múlier, ecce fílius tuus. Deínde dicit discípulo: Ecce mater tua. Et ex illa hora accépit eam discípulus in sua.

Litaniae Dominae nostrae Dolorum

(ad usum privatum tantum)

Kyrie, eleison.

Christe, eleison.

Kyrie, eleison.

Christe, audi nos.

Christe, exaudi nos.

Pater de caelis, Deus, miserere nobis.

Fili, Redemptor mundi, Deus, miserere nobis.

Spiritus Sancte Deus, miserere nobis.

Sancta Trinitas, unus Deus, miserere nobis.

Sancta Maria, ora pro nobis.

Sancta Dei Genetrix, ora pro nobis.

Sancta Virgo virginum, ora pro nobis.

Mater crucifixa, ora pro nobis.

Mater dolorosa, ora pro nobis.

Mater lacrimosa, ora pro nobis.

Mater afflicta, ora pro nobis.

Mater derelicta, ora pro nobis.

Mater desolata, ora pro nobis.

Mater filio orbata, ora pro nobis.

Mater gladio transverberata, ora pro nobis.

Mater aerumnis confecta, ora pro nobis.

Mater angustiis repleta, ora pro nobis.

Mater cruci corde affixa, ora pro nobis.

Mater maestissima, ora pro nobis.

Fons lacrimarum, ora pro nobis.

Cumulus passionum, ora pro nobis.

Speculum patientiae, ora pro nobis.

Rupes constantiae, ora pro nobis.

Ancora confidentiae, ora pro nobis.

Refugium derelictorum, ora pro nobis.

Clipeus oppressorum, ora pro nobis.

Debellatrix incredulorum, ora pro nobis.

Solatium miserorum, ora pro nobis.

Medicina languentium, ora pro nobis.

Fortitudo debilium, ora pro nobis.

Portus naufragantium, ora pro nobis.

Sedatio procellarum, ora pro nobis.

Recursus maerentum, ora pro nobis.

Terror insidiantium, ora pro nobis.

Thesaurus fidelium, ora pro nobis.

Oculus Prophetarum, ora pro nobis.

Baculus Apostolorum, ora pro nobis.

Corona Martyrum, ora pro nobis.

Lumen Confessorum, ora pro nobis.

Margarita Virginum, ora pro nobis.

Consolatio Viduarum, ora pro nobis.

Laetitia Sanctorum omnium, ora pro nobis.

Agnus Dei, qui tollis peccata mundi, parce nobis, Iesu.

Agnus Dei, qui tollis peccata mundi, exaudi nobis, Iesu.

Agnus Dei, qui tollis peccata mundi, miserere nobis, Iesu.

Scribe, Domina, vulnera tua in corde meo, ut in eis legam dolorem et amorem: dolorem, ad sustinendum per te omnem dolorem: amorem, ad contemnendum per te omnem amorem.

Respice super nos, libera nos, salva nos ab omnibus angustiis in virtute Iesu Christi.

V. Ora pro nobis, Virgo dolorossisima.

R. Ut digni efficiamur promissionibus Christi.

Oremus.

Intervéniat pro nobis, quaésumus, Dómine Jesu Christe: nunc, et in hora mortis nostrae, apud tuam cleméntiam beáta Virgo María Mater tua ; cujus sacratíssimam ánimam in hora tuae passiónis dolóris gládius pertransívit: Qui vivis et regnas cum Deo Patre, in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum.

R. Amen.

Third Conference on Summorum Pontificum

2011-04-14T16:46:00.009+02:00

The Association Youth and Tradition And the Sodality Priestly Friends of Summorum Pontificum

Rome, 13-15 May 2011

The Third Conference on the Motu Proprio Summorum Pontificum of the Holy Father, Pope Benedict XVI

“Hope for the entire Church”

Programme: Friday, 13 May 2011 (Pre-Conference)

Parish of SS. Trinità dei Pellegrini

17,00: Introduction and Welcome Rev. Father Vincenzo M. Nuara O.P. (Moderator of the Sodality Priest Friends of Summorum Pontificum) Rev. Father Joseph Kramer F.S.S.P (Pastor of the Personal Parish of SS. Trinità dei Pellegrini)

17,15: Holy Rosary and the chanting of the Litany of Loreto

18,00: Spiritual Conference: “Liturgy and Priestly Life” Rev. Father Cassian Folsom OSB (Prior of the Monastery of St. Benedict at Norcia)

19,00: Pontifical Vespers Priests’ Consecration to the Immaculate Heart of Mary Benediction of the Blessed Sacrament (Officiating: His Excellency Most Rev. Athanasius Schneider, Auxiliary Bishop of Astana) (Service at the altar and music: The Priestly Fraternity of St. Peter)

Saturday, 14 May 2011 (Conference) Pontifical University of St. Thomas Aquinas (Angelicum), Aula Minor

8,00: Holy Mass in the Church of Sts. Domenic and Sisto at the Angelicum

9,00: Chanting of the Veni Creator Welcome and Introduction Dr. Angelo Pulvirenti (President of the Association Youth and Tradition) Rev. Father Vincenzo M. Nuara O.P. (Honorary President of the Association Youth and Tradition) Commemorative Video Presentation (Dr. Emanuele Pressacco)

9,30 1st Paper: The Sacred Liturgy, Life of the Church His Eminence Antonio Cardinal Cañizares Llovera (Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments)

10,15 2nd Paper: Spirit of the Liturgy, Liturgy of the Spirit His Excellency Most Rev. Marc Aillet (Bishop of Bayonne, France)

11,00 Break

11,30 3rd Paper: The Ancient Liturgy of the Church: Ecumenical Bridge His Eminence Kurt Cardinal Koch (President of the Pontifical Council for the Promotion of Christian Unity)

12,15 4th Paper: The Minor Orders and holy service at the Altar His Excellency Most Rev. Athanasius Schneider (Auxiliary Bishop of Astana)

15,00 Recitation of the Holy Rosary

15,30 A perspective: The Motu Proprio Summorum Pontificum, assessment and possibilities (Mons. Guido Pozzo, Secretary, Pontifical Commission “Ecclesia Dei”

16,00 5th Paper: The Episcopate in the Roman Pontifical (from the editio princeps 1595-96 until the editio typica of 1961-62). A theological liturgical reflection. (Mons. Nicola Bux, Teological Institute of Bari)

17,00 Break

17,30 6th Paper: The apostolic-patristic origins of the “Tridentine Mass” (Sr. M. Francesca of the Immaculate, F.I. of Città di Castello)

18,15 7th Paper: Latin, liturgical language of the Church and of Catholicity (Prof. Roberto de Mattei, European University of Rome) Concluding Remarks: Rev. Father Vincenzo M. Nuara, O.P.

19,00 Chanting of the Te Deum and Benediction of the Blessed Sacrament (Officiating: His Eminence Dario Cardinal Castrillon Hoyos, President Emeritus of the Pontifical Commission “Ecclesia Dei”) (Service at the altar and music: Franciscans of the Immaculate)

Sunday, 15 May 2011 The Papal Basilica of St. Peter at the Vatican Altar of the Chair

8,00 Pontifical Mass at the Faldstool in the Ancient Roman Rite (Celebrant: His Eminence Antonio Cardinal Cañizares Llovera, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments) Assistant Priest: Rev. Father Almir De Andrade, F.S.S.P Diacono: Rev. Father Mark Withoos Subdeacon: Rev. Mons. Patrick Descourtieux (Officials of the Pontifical Commission Ecclesia Dei) Familiari: Mons. Nicholas Thevenin – Mons. Marco Agostini Master of Ceremony: Rev. Father Gilles Guitard, I.C.R.S.S. Liturgical Functions: Institute of Christ the King, Sovereign Priest Musical Services: Gregorian Choir: Pontifical Institute of Sacred Music in Rome Directed by Maestro Mons. Renzo Cilia Polifonia: Domenico Bartolucci Foundation Choir Directed by His Eminence Maestro Domenico Cardinale Bartolucci Organist: Maestro Andrea Buccarella

12,00 Regina Coeli of the Sovereign Pontiff His Holiness Pope Benedict XVI in Piazza San Pietro

TE DEUM LAUDAMUS

Ventidue Anni di "Ecclesia Dei". Un Bilancio

2011-04-09T15:15:00.005+02:00

di Giancarlo Rocca

Il 2 luglio 1988 veniva istituita la pontificia commissione "Ecclesia Dei" con l'omonimo motu proprio di Giovanni Paolo II. L'obiettivo iniziale era quello di facilitare il rientro nella piena comunione della Chiesa di sacerdoti, seminaristi, religiosi, religiose, gruppi e singoli che, non condividendo la riforma liturgica del concilio Vaticano II, si erano legati alla fraternità sacerdotale San Pio X fondata da monsignor Marcel Lefebvre, ma non avevano condiviso il gesto, da lui compiuto nel 1988, di consacrare alcuni vescovi.

In seguito, la "Ecclesia Dei" ha ampliato le proprie competenze, ponendosi al servizio di tutti coloro che, anche senza legami con i gruppi di monsignor Lefebvre, desiderano conservare la liturgia latina anteriore nella celebrazione dei sacramenti, in particolar modo dell'eucarestia. In pratica, alla "Ecclesia Dei" è stato attribuito il compito di conservare e preservare il valore della liturgia latina della Chiesa fissata nella riforma del 1962 da Giovanni XXIII.

Il cammino percorso dalla "Ecclesia Dei" in questi quasi ventidue anni è stato notevole.

Nel 1988, anno della sua fondazione, ha concesso l'approvazione pontificia alla fraternità sacerdotale San Pietro e alla fraternità san Vincenzo Ferreri.

La prima era stata fondata subito dopo lo scisma del 1988 e aveva avuto come primo superiore don Joseph Bisig, già assistente generale della fraternità San Pio X con monsignor Lefebvre.

La seconda era nata nel 1979 per opera di padre Louis-Marie de Blignières, che aveva ritenuto la dichiarazione conciliare "Dignitatis humanae" sulla libertà religiosa contraria all'insegnamento tradizionale della Chiesa, e poi, dopo uno studio più accurato, si era convinto che il Vaticano II non rappresentava una rottura.

Sono seguite altre approvazioni pontificie di istituti:

– l'abbazia Santa Maddalena, fondata nel 1970 dal padre Gerardo Calvet, un monaco della congregazione benedettina sublacense (1989);

– l'abbazia Nostra Signora Annunciazione, con sede a Le Barroux, in Francia, fondata nel 1979 come ramo femminile dell'abbazia Santa Maddalena, fondata dal padre Calvet (1989);

– le madri della Santa Croce, con casa generalizia in Tanzania, fondate nel 1976 da suor Maria Stieren, delle benedettine missionarie di Tutzing, e da padre Cornelio Del Zotto, dei frati minori (1991);

– i servi di Gesù e Maria, fondati nel 1988 dal sacerdote ex gesuita padre Andrea Hönisch e attualmente con sede in Austria (1994);

– le canonichesse regolari della Madre di Dio, fondate in Francia nel 1971 e collegate con i canonici regolari della Madre di Dio (2000);

– i missionari della Santa Croce, con casa generalizia in Tanzania, fondati nel 1976, che costituiscono il parallelo maschile delle madri della Santa Croce (2004);

– l'istituto San Filippo Neri, fondato nel 2003 da don Gerald Goesche, con sede a Berlino, in Germania (2004);

– l'istituto del Buon Pastore, fondato nello stesso anno in Francia da don Philippe Laguérie insieme con alcuni sacerdoti usciti dalla fraternità sacerdotale san Pio X (2006);

– l'oasi di Gesù Sacerdote, fondata nel 1965 da padre Pedro Muñoz Iranzo e con sede ad Argentona, in Spagna (2007);

– l'istituto Cristo Re sommo sacerdote, fondato da monsignor Gilles Wach nel 1988, con sede a Sieci, Firenze (2008);

– le adoratrici del Cuore regale di Gesù Cristo sommo sacerdote, fondate nel 2000, con sede a Sieci, Firenze, che costituiscono il ramo femminile dell'istituto Cristo Re sommo sacerdote (2008).

Sono attualmente in corso le approvazioni di diritto diocesano dei figli del Santissimo Redentore, fondati nel 1988 e con sede in Scozia, e della fraternità di Cristo sacerdote e Santa Maria Regina, con sede a Toledo, in Spagna.

Molte altre sono le fondazioni – singoli monasteri e conventi di suore – che celebrano la liturgia secondo il rito del 1962 ed è impossibile elencarli. Qui però è necessario ricordare il cammino percorso dalla diocesi di Campos in Brasile, il cui vescovo, vicino alle posizioni di monsignor Lefebvre, nel 1981 ha rassegnato le dimissioni per raggiunti limiti di età e in seguito ha fatto parte della società sacerdotale di San Giovanni Battista Maria Vianney. Nel 2002 la società è rientrata nella comunione della Chiesa ed è stata costituita come amministrazione apostolica personale – limitata al territorio della diocesi di Campos – per i fedeli legati alla tradizione tridentina. In questa nuova amministrazione apostolica nel 2008 ha ricevuto l'approvazione di diritto diocesano l'istituto del Cuore Immacolato di Maria, che era stato fondato nel 1976.Come si vede, sono già un discreto numero gli istituti che hanno ottenuto l'approvazione pontificia, con la possibilità di seguire il rito tradizionale nella Chiesa. Presi singolarmente, si tratta di piccoli istituti, attorno ai quali, però, ruota un certo numero di fedeli.

Il gruppo più numeroso sembra essere quello della fraternità sacerdotale di San Pietro, che conta una trentina di case negli Stati Uniti d'America, una ventina in Francia, poi alcune altre in Austria, Germania, Canada, Svizzera, Belgio. A Roma nel 2008 è stata affidata alla fraternità una parrocchia personale per i fedeli che preferiscono il rito di Pio V: come loro centro è stata designata la chiesa della Santissima Trinità dei Pellegrini. Gli altri istituti sono di entità molto minore, a eccezione dell'istituto Cristo Re sommo sacerdote, presente in una cinquantina di diocesi con circa 70 sacerdoti.

In ogni caso, è difficile quantificare il numero di coloro che in vario modo sono sottoposti alla "Ecclesia Dei". Si parla di circa 370 sacerdoti, 200 religiose, un centinaio di religiosi non sacerdoti, circa 300 seminaristi e alcune centinaia di migliaia di fedeli.

Come risulta da questi dati, la "Ecclesia Dei" è stata a volte molto rapida nel concedere l'approvazione pontificia a istituti che desideravano rientrare nella Chiesa. E questo modo di operare appare chiaramente se raffrontato con la prassi della congregazione per gli Istituti di vita consacrata e le società di vita apostolica, che attende parecchi anni prima di concedere l'approvazione pontificia a un istituto.

Il modo con cui queste istituzioni sono state approvate è altrettanto significativo ed è chiaramente espresso nei documenti relativi.

Erigendo l'amministrazione apostolica personale San Giovanni Maria Vianney, nel 2002, la congregazione per i vescovi concedeva la facoltà di celebrare l'eucarestia, gli altri sacramenti e la liturgia delle ore secondo il rito codificato da Pio V e con gli adattamenti introdotti sino al 1963 col pontificato di Giovanni XXIII.

Approvando nel 2008 l'istituto Cristo Re sommo sacerdote, la "Ecclesia Dei" lo presentava come una società di preti che si proponevano di celebrare "decore ac sanctitate cultus liturgici secundum formam extraordinariam Ritus Romani".

E sempre nel 2008 la commissione concedeva all'abbazia trappista di Mariawald, in Germania, un ritorno completo alla liturgia in uso nell'ordine trappista sino al 1963-1964.

Il diverso regime appare ancor più evidente se si tiene conto che questi istituti, elencati nell'Annuario Pontificio, dipendono unicamente dalla "Ecclesia Dei", anche se per la loro erezione di diritto pontificio si richiede di sentire il prefetto della congregazione per gli istituti di vita consacrata e per le società di vita apostolica.

Due documenti di Benedetto XVI hanno precisato l'ambito di azione della "Ecclesia Dei" e la vita di coloro che si sentono legati all'antico rito della Chiesa.

Nel motu proprio "Summorum Pontificum", del 7 luglio 2007, il papa afferma che il messale di Paolo VI è espressione ordinaria della preghiera della Chiesa cattolica di rito latino, mentre quello edito da Giovanni XXIII ne è espressione straordinaria. Le due forme dell'unico rito latino, cioè, non sono più considerate l'una in sostituzione dell'altra. Di conseguenza, l'uso del messale romano nella edizione del 1962 viene liberalizzato e regolamentato secondo le disposizioni normative del "Summorum Pontificum". Tutti i sacerdoti che lo desiderano possono celebrare secondo l'antico rito senza bisogno di alcun permesso. E anche gli istituti religiosi possono celebrare seguendo il messale romano anteriore, con il consenso dei loro superiori maggiori se si tratta di una celebrazione abituale o permanente. L'effetto di queste misure, certamente voluto, è di non contrapporre il messale risalente a Pio V a quello di Paolo VI o viceversa – facendone un elemento di frizione – ma di considerarli due forme dell'unico rito.

Il secondo documento è la lettera apostolica motu proprio "Ecclesiae unitatem", del 2 luglio 2009, con la quale il pontefice ha collegato strettamente la "Ecclesia Dei" alla congregazione per la dottrina della fede. Questo aggiornamento della sua struttura è finalizzato ad adattare la pontificia commissione alla nuova situazione creatasi con la remissione della scomunica – avvenuta il 21 gennaio 2009 – ai quattro vescovi consacrati da monsignor Lefebvre. Poiché i problemi in vista della ricomposizione della divisione della fraternità sacerdotale San Pio X sono di natura essenzialmente dottrinale, Benedetto XVI ha deciso di ampliare le competenze della "Ecclesia Dei", subordinandola direttamente alla congregazione per la dottrina della fede.

(Da "L'Osservatore Romano" dell'11 maggio 2010).

SSPX Delegation in Malta?

2011-04-02T17:40:00.003+02:00

Rumours are continuing to circulate about a possible SSPX presence in Malta. Between 30th March and 1st April, a SSPX delegation allegedly was in Malta to discuss pending issues. The undersigned was informed that discussions will continue but it is still unclear whether an agreement has been reached or whether this presence was solicited by traditional Catholics in Malta with the approval of the Archdiocese of Malta.

Godwin

A SSPX District in Malta?

2011-03-25T20:02:00.002+01:00

The Society of Saint Pius X (SSPX) is an international Traditionalist Catholic organisation, founded in 1970 by the French archbishop Marcel Lefebvre, who today happens to be the 20th anniversary of his death. According to its own figures, the Society had (as of November 2009) 510 priests present in 31 countries and active in 32 more, 725 Mass centers, 117 religious brothers, 164 religious sisters, 200 seminarians in six seminaries, 88 schools, and 2 university-level institutes. The SSPX's main seminary is in Ecône, Switzerland; others are located in the United States (Winona, Minnesota), France (Flavigny-sur-Ozerain), Germany(Zaitzkofen), Australia (Goulburn), and Argentina (La Reja). The largest proportion of the SSPX's priests (over 120) are stationed in France.

Rumours are circulating in traditionalist circles that the SSPX is about to establish a presence in Malta if not a fully fledged District. It is also being said that a private chapel has been put at the disposal of the Society together with a house. Pro Tridentina (Malta) is not in a position to confirm or otherwise these rumours, but we will keep you posted if any developments follow.

Godwin

Beauty of Sunday Mass

2011-03-05T14:11:00.004+01:00

Another not-so-recent article. Although this article is about the Ordinary Form of the Mass it is still relevant for Pro Tridentina (Malta)'s work especially in the Diocese of Gozo. It is also pertinent to note that the latest census of Mass attendance certified St. George's Basilica, as being the first and most popular church on the island of Gozo. Mgr Joseph Farrugia SThD, Prel. d’Onor. di S.S. is the Delegate of the Bishop for Culture and Education, Delegate of the Maltese Episcopal Conference for the COMECE. He is also Archpriest Emeritus of the Collegiate Chapter of St George’s Basilica.

Godwin Xuereb

Mgr Joseph Farrugia, Victoria

Concluding an allocution about an otherwise rather obscure 8th century German monk and poet by the name of Rabanus Maurus, on Wednesday of Pope Benedict XVI spoke once again on the beauty of the liturgy.

"We mustn't forget," he said, "that Sunday is the day of Our Lord, the day of the liturgy, (the day) to perceive in the beauty of our churches, in the sacred music and in the Word of God, the same beauty of our God, allowing him to enter into our being".

"Liturgy" (from the Greek leitourgia) is the set form for public worship according to prescribed ritual and ceremonial rites as in the celebration of the Mass, vespers and the sacraments. Jesus himself presided at a liturgical action in the Last Supper and, according to Catholic and Orthodox belief, he continues to do so in Christian liturgy through the person and action of the validly ordained priest. St Augustine famously said: It is not Peter who baptises but Christ, through the person of Peter.

I regularly say Mass at St George's basilica, in Victoria a church that is often associated with "beautiful liturgy", especially in solemn festivities. I consider it my fortune to celebrate the Sunday 11 a.m. Mass and to enjoy the beauty of the sacred music that animates it. In fact, in no small measure, the beauty of the liturgy at St George's is due to the Laudate Pueri Choir, directed by the indefatigable Can. George J. Frendo, a stalwart in sacred polyphony.

Beauty and excellence in the celebration of the liturgy, especially in its component of sacred music, is obviously not an end in itself. It serves the Word of God. It fosters authentic Catholic worship. It educates the faithful in the various forms of "active participation" as well as in the value of the skilful execution of sacred music. It sustains a cultural tradition that it is rooted in, and expresses, a rich history that is every Catholic's heritage. It sustains an identity that is widely respected even by other Christian confessions, especially the Orthodox. It constitutes not only a milieu for ecumenical exchange but also for inter-religious communion. Christian aesthetics are, in fact, a form of evangelisation.

The beauty of sacred music does not, of course, exclude the modern idiom. Local composer Joseph Vella has articulated sacred texts in incredibly fine musical form which is no less sacred than Palestrina's. It uplifts all those who hear it performed by the Laudate Pueri Choir, for which it was composed. It also contributes to the beauty of Sunday.

The Catholic Church has so much to be thankful for in Pope Benedict XVI and in his teaching and governance.

The Popes and Latin

2011-02-26T14:22:00.004+01:00

This is an article written a couple of months prior to the promulgation of the motu proprio Summorum Pontificum, but still relevant. Unfortunately, as far as I know, no Tridentine Masses have taken place in the Diocese of Gozo.

Sunday, April 15, 2007

The Popes and Latin

by Mgr Anton Gauci, Victoria, Gozo.

It was right and appropriate for 'A Christian Outlook' to remind us of the injunction contained in Vatican II's Constitution on the Sacred Liturgy "Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rite" (The Sunday Times, March 25). I am also happy to note that, in The Times Mr Alfred Sladden pointed out that "Pope Benedict himself has urged the universal Church to revamp the use of Latin" (April 2). It is several years that Popes have been hammering on the revival of the Latin language in the Catholic Church. And they want Church schools to take the matter seriously. They know that, for 2,000 years, Latin has been the chief means of expression for the Western Church. And they are aware that the major part, if not the totality, of the Church's traditional teaching has been through this language.

Preserved for our use and benefit in the works the Fathers of the Church and Saints have bequeathed us. Addressing members of the Latinitas foundation in 2005, Benedict XVI insisted that the study of Latin be encouraged and spread. The Pope noted that "Catholics cannot put aside the custom of using Latin as the official language of the Church", adding that "the great treasures of the Latin language cannot be lost". Nor did he fail to remind us of John XIII's Constitution Veterum Sapientia confirming the role of Latin "as the international language of the Catholic Church and the city state of the Vatican".

I would not be so pessimist as to lament that, in our country, these eye-openings of the two Popes have been "cries in the desert". But neither will I refrain from noting that, these last 30 years, Latin has been given a deadly blow in our schools, not excluding those under the responsibility of the Church.

Apart from the fact that traditional courses of Theology and Philosophy are no longer led in Latin, the language itself is no longer taught in either the Church's secondary schools or those of the State.

And, in post-secondary courses here with us, a mere lesson a week is given for two years - which is not even enough for a rudimentary knowledge of the language, let alone the prose and poetry of the classics: of these not a mention is made. I believe it is no exaggeration to note that today's priests know Latin no better than religious Sisters knew the language when they chanted the Psalms in Latin in choirs.

I fail to understand how students proceeding abroad to read for degrees in such subjects as Theology and Canon Law can carry out appropriate research when they know not Latin.

Obviously the blame lies not at the feet of these students, but on the shoulders of those who dealt the deadly blow to Latin in Church schools. There it used to be studied for nine years with a lesson a day. Moreover, lessons in the courses of Theology and Philosophy were delivered in Latin.

It is not only since 2005 that the Holy See has been insisting, even if with no success, on the study of Latin. Way back on November 27, 1978, and November 26, 1979, John Paul II pointed out this necessity in speeches to Certamen Vaticanum. And, in 1981 and 1986, to the foundation Latinitas. Here in Malta, I remember the late Mgr Joseph Lupi insisting on the same need in May 1997. In an article entitled "Reviving Latin", Bernard Vassallo on December 3, 1995 and in "Latinitatis studium, quo vadis Malitae?" Dr Horace Vella on May 25, 1997, did the same thing.

On October 30, 1993, news spread that the "European Community is now trying Latin". And, on April 14 of that same year, Dr Ugo Mifsud Bonnici, then Minister of Education, had "vowed" to reawaken the study of classics in Malta: Dr Mifsud Bonnici was then speaking in a symposium at the University of Malta, and he deplored the decline of Latin and said that the study of Latin had to be "extended to various schools".

It was on this occasion that we had a remark very much to the point, when Professor Anthony Bonanno noted that "very few schools have reintroduced the teaching of Latin on a regular basis". In the symposium, I remember it had been made clear that it was the Catholic Church that had spread Latin throughout Western Europe. Dr Mifsud Bonnici had said that "the decline of Latin in Malta and abroad is a tragedy".

We do not lack people who goad us for the study of Latin. John Paul II, Benedict XVI and various others. But, so far, I am afraid efforts have fallen on deaf ears. Again, I do not blame teachers. The malady goes much beyond that. It comes from above, from upper quarters, those at the helm, whether it be in the Church or in State schools.

A homily which is so relevant to the situation in Malta

2011-02-20T13:58:00.003+01:00

Extracts from a homily by Archbishop Thomas Gullickson, Apostolic Nuncio, Trinidad and Tobago.

Why, even three years after the issuance of Summorum Pontificum (just to name one example), are well-meaning lay folk still treated with such great disdain by no less than bishops, bishops in communion (of heart, soul, mind and strength?) with the Successor of St. Peter when they ask for Mass in Latin? Is this anything other than blind hypocrisy (the plank!)? You tolerate no small amount of bad taste, bad music and caprice, while begrudging some few a port in the storm of liturgical abuse which seems not to want to subside? Can we be after His own Heart and not just claim to be members of Christ’s Body while still acting so at odds with the example set by the Holy One of God, meek and humble of heart? Such prelates are at counter or cross purposes to the sense in which the Church wants to go; they are ignoring what the Spirit is saying to the Churches and doing so with a backhand to some who are branded common and contemptible, but certainly not in the eyes of Christ... Let me say it more clearly! My issue is with the contempt shown for an outstretched hand, contempt such as would not be shown toward someone asking for some other benefit.

When the Holy Father speaks of his will to see these two forms of the Roman Rite (ordinary and extraordinary) enrich each other, when he and others express eagerness for a recovery of the sense of the sacred in our churches and in how we worship, I am convinced that he has indicated the true nature of the rupture which has indeed occurred and needs to be mended or healed.

You would think that those in communion with the Pope would seek to understand him and embrace his point of view. There is too much room for caprice and hence the need to reform contemporary Catholic worship. This is evidenced time and again, by way of one example, in the sense of helplessness many priests experience when confronted by musical groups moving into church with inappropriate repertoires, not to mention the dance and puppet troupes which should have been banished long ago. If a bishop does not want to discipline at least he can respect and foster those seeking good order.

St. Charles Borromeo advised his priests to fight distractions and foster devotion the same way that you keep a stove lit with only a flicker of flame inside, and that is, by keeping that stove closed up tight until you get the fire going strong. I think that has to be the aim of the reform of the reformed liturgy. That was the genius over centuries of the old Latin Low Mass, tamper-proof and self-contained throughout the vicissitudes of time. The pendulum swing to the other extreme, which has swept away everything that was popular devotion and religious expression, while at the same time opening up that stove to nearly anything and everything, has had little more effect than to have diminished the liturgy’s capacity for providing heat and light.

Contemporary worship is too often held hostage by caprice (tasteful or tasteless is not the point), by creativity, if you will, but still something not foreseen by legitimate authority.

Among the things which contribute to the crisis of faith among our youth, among those things which contribute to their dismissal of the Sunday obligation to assist at Mass (see the statistics for Mass attendance by young Catholics!) is the absence in what they experience in their parishes and Catholic school settings of an approach to Divine Worship marked by the healthy fear and trembling which time and again brought His disciples to their knees before the Son of Man. Just the other day in an airport waiting lounge I caught a conversation, in the row of seats back to back with me, between two elderly Catholic couples who were miffed at Father for having admonished them to go to confession for having failed to fulfill their Sunday obligation on the day after Christmas! The grounds for their dismissal of Father’s well-meant admonition were that such rules are man-made anyway. This is to my mind a logical conclusion to be drawn from a Sunday service as free-flowing and de-sacralized as they probably experience, as anything on cable TV or to be found in a passing revival tent meeting.

“The human race has nothing to boast about to God, but you, God has made members of Christ Jesus and by God’s doing he has become our wisdom, and our virtue, and our holiness, and our freedom.”

Apart from this intolerance, I’ve been confronted again and again recently with the reality of how oblivious many priests, religious and laity are to the de-sacralized character of their liturgizing. Jeff Tucker at “The Chant Café” is swarming about all he sees as progress toward the reform of the reform. I wish I could see what he sees. The promotion of the extraordinary form is an encouragement to reforming vernacular liturgy. The hunger of many of the laity for a reformed vernacular liturgy marked by noble simplicity has been and continues to be fostered by encounters with the extraordinary form. My guess is that a more positive attitude by more bishops toward the extraordinary form would go a long way to moving some of the priests toward an examination of conscience concerning their approach to celebration.

Why do some successors to the Apostles seem so unaware of the injustice of the double standard they apply in reacting negatively to requests for Mass in the extraordinary form? If they are unwilling to restore decorum to vernacular worship “cold turkey” for lack of courage or whatever, then the least they could do is recognize and support those among them who seek better.

Tridentine Mass (Sung) All 5 Sundays in Lent

2011-02-20T09:00:00.005+01:00

A Sung Tridentine Mass will take place on each Sunday of Lent at Ta' l-Ibraġ Parish Church dedicated to Mary Immaculate, Mother of the Church. First Mass begins at 16:00 on 13th March. More information about this parish can be found at:

http://maltadiocese.org/lang/en/parishes/ta-l-ibrag/

Update on the motu proprio appeal (1)

2011-02-20T08:42:00.003+01:00

In less than 3 days, 5800 have signed this appeal and numbers keep growing.

If you haven't signed yet, do so now!!

Let us show our support to His Holiness Pope Benedict XVI.

Pro Tridentina (Malta) endorses this petition.

Godwin Xuereb

Appeal for the Preservation of the Integrity of the Motu Proprio Summorum Pontificum

2011-02-19T10:16:00.002+01:00

I urge you to sign this petition:

http://www.motuproprioappeal.com/

Many of you have seen reports on the internet about the expected clarification document for the motu proprio Summorum Pontificum. There has been much speculation that the clarification may weaken parts of the motu proprio instead of strengthening the document, which is what we wish for. It has to be stated clearly that the rumours that are appearing on different websites may not be based on fact but, as the clarification document is expected before Easter, it gives us the opportunity to express our desires to our Holy Father that the clarifications strengthen the objectives of the motu proprio.

This petition also gives everyone the opportunity to support the motu proprio in a public way and it is hoped that many thousands of names will be recorded.

Godwin Xuereb

Un motu proprio per il culto divino

2011-02-10T11:11:00.002+01:00

di Andrea Tornielli

Sarà pubblicato nelle prossime settimane un documento di Benedetto XVI che riorganizza le competenze della Congregazione del culto divino affidandole il compito di promuovere una liturgia più fedele alle intenzioni originarie del Concilio Vaticano II, con meno spazi per i cambiamenti arbitrari e per il recupero di una dimensione di maggiore sacralità.

Il documento, che avrà la forma di un motu proprio, è frutto di una lunga gestazione – lo hanno rivisto dal Pontificio consiglio per l’interpretazione dei testi legislativi e gli uffici della Segreteria di Stato – ed è motivato principalmente dal trasferimento della competenza sulle cause matrimoniali alla Rota Romana. Si tratta delle cause cosiddette del «rato ma non consumato», cioè riguardanti il matrimonio avvenuto in chiesa ma non compiutosi per la mancata unione carnale dei due sposi. Sono circa cinquecento casi all’anno, e interessano soprattutto alcuni Paesi asiatici dove ancora esistono i matrimoni combinati con ragazzine in età molto giovane, ma anche i Paesi occidentali per quei casi di impotenza psicologica a compiere l’atto coniugale.

Perdendo questa sezione, che passerà alla Rota, la Congregazione del culto divino di fatto non si occuperà più dei sacramenti e manterrà soltanto la competenza in materia liturgica. Secondo alcune autorevoli indiscrezioni un passaggio del motu proprio di Benedetto XVI potrebbe citare esplicitamente quel «nuovo movimento liturgico» del quale ha parlato in tempi recenti il cardinale Antonio Cañizares Llovera, intervenendo durante il concistoro dello scorso novembre.

Al Giornale, in un’intervista pubblicata alla vigilia dell’ultimo Natale, Cañizares aveva detto: «La riforma liturgica è stata realizzata con molta fretta. C’erano ottime intenzioni e il desiderio di applicare il Vaticano II. Ma c’è stata precipitazione… Il rinnovamento liturgico è stato visto come una ricerca di laboratorio, frutto dell’immaginazione e della creatività, la parola magica di allora».

Il cardinale, che non si era sbilanciato nel parlare di «riforma della riforma», aveva aggiunto: «Quello che vedo assolutamente necessario e urgente, secondo ciò che desidera il Papa, è dar vita a un nuovo, chiaro e vigoroso movimento liturgico in tutta la Chiesa», per porre fine a «deformazioni arbitrarie» e al processo di «secolarizzazione che purtroppo colpisce pure all’interno della Chiesa».

È noto come Ratzinger abbia voluto introdurre nelle liturgie papali gesti significativi ed esemplari: la croce al centro dell’altare, la comunione in ginocchio, il canto gregoriano, lo spazio per il silenzio. Si sa quanto tenga alla bellezza nell’arte sacra e quando consideri importante promuovere l’adorazione eucaristica. La Congregazione del culto divino – che qualcuno vorrebbe anche ribattezzare della sacra liturgia o della divina liturgia – si dovrà quindi occupare di questo nuovo movimento liturgico, anche con l’inaugurazione di una nuova sezione del dicastero dedicata all’arte e alla musica sacra.

Tridentine Mass at Ta’ l-Ibraġ today

2011-02-10T10:20:00.008+01:00

Tridentine Mass today at 16:00 at the Parish Church of Ta’ l-Ibraġ.

It is being organised by parishioners not by Pro Tridentina (Malta) to commemorate the feast of St. Paul's Shipwreck in Malta.

Sincere thanks goes to the parish priest Rev. Tony Agius who is the first - and only - parish priest so far in Malta to put into practice the motu proprio Summorum Pontificum.

Godwin

Petition for Mass in Valletta

2011-01-25T21:12:00.003+01:00

Pro Tridentina (Malta) is organising a petition for the use of the Extraordinary Form of the Mass at one of the churches in Valletta.

Anyone wanting to sign this petition may e-mail Godwin Xuereb at:

godwin_xuereb@yahoo.com

Pope sets guidelines for Catholic bloggers

2011-01-24T14:32:00.002+01:00

Pope sets guidelines for Catholic bloggers

Press Association

The Pope today warned online Catholic users to be respectful when using the internet to promote religion.

He told bloggers and Facebook and YouTube writers not to see their ultimate goal as getting as many online hits as possible.

In his annual message for the church's World Day of Social Communications, the Pope called for the faithful to adopt a "Christian style presence" online that is responsible, honest and discreet.
"We must be aware that the truth which we long to share does not derive its worth from its 'popularity' or from the amount of attention it receives," he wrote. "The proclamation of the Gospel requires a communication which is at once respectful and sensitive."

The Pope did not name anyone, but the head of the Vatican's social communications office, Archbishop Claudio Celli, said it would not be incorrect to direct his exhortation to some conservative Catholic blogs, YouTube channels and sites which, with some vehemence, criticise bishops, public officials and policies they consider not Catholic enough.

"The risk is there, there's no doubt," Archbishop Celli said. He noted that the Pontifical Council for Social Communications was working on a set of guidelines with recommendations for appropriate style and behaviour for Catholics online.

"I don't love such things, but I think we can define some points of reference for behaviour," he said.

In his message, the Pope echoed many of the same themes he has voiced in years past about the benefits and dangers of the digital age, saying social networks are a wonderful way to build relationships and community. But he warned against replacing real friendships with virtual ones and the temptation to create artificial public profiles rather than authentic ones.

"There exists a Christian way of communication which is honest and open, responsible and respectful of others," he wrote. "To proclaim the Gospel through the new media means not only to insert expressly religious content into different media platforms, but also to witness consistently, in one's own digital profile and in the way one communicates choices, preference and judgments that are fully consistent with the Gospel."

The 83-year-old pope is no techno wizard: He writes longhand and has admitted to a certain lack of internet knowledge within the Vatican.

But under him the Holy See has greatly increased its presence online: It has a dedicated YouTube channel, and its Pope2You.net portal gives news on the pontiff's trips and speeches and features iPhone and Facebook applications that allow users to send postcards with photos of the pope and excerpts from his messages to their friends.

Un libro sull'opposizione al Motu proprio

2011-01-16T20:06:00.001+01:00

E’ successo nella storia che certi documenti del Magistero della Chiesa non siano stati subito accettati dalla gran parte dei fedeli, non solo laici ma anche consacrati, o magari siano stati criticati, disattesi e a volte anche se non apertamente boicottati, almeno tranquillamente ignorati. E’ un po’ quello che è successo a suo tempo con la Humanae Vitae di Paolo VI ed è quello sta succedendo con il Motu Proprio Summorum Pontificum Cura, che il 7 luglio 2007 ha liberalizzato l’uso del messale romano antecedente al Vaticano II, da cui ha poi preso le mosse il processo di riforma liturgica culminato con l’introduzione del Novus Ordo.

Ed infatti è proprio quello che si propone questo agile studio di Alberto Carosa, L’opposizione al Motu Proprio Summorum Pontificum: fornire un quadro di questa opposizione documentandone i casi più eclatanti anche con nome e cognome, cercando di risalire alle soggiacenti motivazioni, che non sempre sono del tutto chiare e univoche, e nel contempo sfatandone i relativi, soliti luoghi comuni.

Il saggio esce come terza opera della collana Lepanto, sotto l’egida del Centro Culturale Lepanto presieduto da Fabio Bernabei, per i tipi di Fede & Cultura. Si tratta di una valorosa casa editrice che recentemente ha ricevuto dal vescovo ausiliare dell’Aquila, mons. Giovanni D’Ercole, il premio speciale per l'editoria della IX edizione del Premio Internazionale Giuseppe Sciacca nella stupenda cornice della Pontificia Università Urbaniana, sotto l'alta presidenza del Cardinale Darìo Castrillòn Hoys e alla presenza del Segretario particolare di Sua Santità Papa Benedetto XVI, monsignor Georg Gänswein. Come si legge nella motivazione, il suo direttore Giovanni Zenone "ha dato impulso alla diffusione di una sana cultura teologica e storica, scevra da compromessi ideologici e unicamente orientata a superiori finalità spirituali nel rispetto della verità oggettiva, secondo il perenne insegnamento del Magistero della Chiesa".

Ma qual è invece la motivazione dell’opposizione al Motu Proprio papale, che spesso assume i tratti di una vera e propria resistenza e disobbedienza religiosa? Infatti, a differenza dell’Humanae Vitae, che riguarda i laici, nel caso del Summorum Pontificum, sono la gerarchia e specialmente i vescovi ad essere particolarmente coinvolti.

La loro resistenza veniva pubblicamente confermata da una fonte più che autorevole, l’ex-vice-presidente dell’Ecclesia Dei, mons. Camille Perl, nel corso di un convegno a Roma svoltosi il 16-18 settembre 2008, a un anno dall’entrata in vigore del Motu Proprio. Situazione comunque, puntualizzava l’insigne monsignore, comune ad altri paesi europei compresa la Germania, terra natale del Pontefice (pag. 43).

Il quale in un certo senso già denuncia indirettamente questa situazione nella sua lettera d’accompagnamento al Motu Proprio indirizzata ai vescovi, quando smonta previamente quelle che avrebbero potuto essere le eventuali obiezioni dei presuli recalcitranti.

"In primo luogo, c’è il timore che qui venga intaccata l’Autorità del Concilio Vaticano II e che una delle sue decisioni essenziali – la riforma liturgica – venga messa in dubbio", afferma il Santo Padre. "Tale timore è infondato… In secondo luogo, nelle discussioni sull’atteso Motu Proprio, venne espresso il timore che una più ampia possibilità dell’uso del Messale del 1962 avrebbe portato a disordini o addirittura a spaccature nelle comunità parrocchiali. Anche questo timore non mi sembra realmente fondato" (pag 33). Ma Benedetto XVI non esita a toccare un altro punto dolens, quando afferma che gli "sta a cuore sottolineare che queste nuove norme non diminuiscono in nessun modo la vostra autorità e responsabilità, né sulla liturgia né sulla pastorale dei vostri fedeli… Nulla si toglie quindi all’autorità del Vescovo il cui ruolo, comunque, rimarrà quello di vigilare affinché tutto si svolga in pace e serenità".

Inoltre il Santo Padre ha pure riconosciuto che la vecchia liturgia in latino attrae i giovani, laici ma anche sacerdoti, che evidentemente sono il futuro della Chiesa. "Subito dopo il Concilio Vaticano II si poteva supporre che la richiesta dell’uso del Messale del 1962 si limitasse alla generazione più anziana che era cresciuta con esso, ma nel frattempo è emerso chiaramente che anche giovani persone scoprono questa forma liturgica, si sentono attirate da essa e vi trovano una forma, particolarmente appropriata per loro, di incontro con il Mistero della Santissima Eucaristia" afferma sempre nella citata lettera ai vescovi. "Così è sorto un bisogno di un regolamento giuridico più chiaro che, al tempo del Motu Proprio del 1988, non era prevedibile; queste Norme intendono anche liberare i Vescovi dal dover sempre di nuovo valutare come sia da rispondere alle diverse situazioni".

Nell'autorevole opinione di monsignor Gilles Wach, superiore generale dell’Istituto di Cristo Re Sommo Sacerdote (uno degli istituti di diritto pontificio che si avvalgono della liturgia tradizionale pre-conciliare), queste resistenze erano anche un riflesso dei differenti gradi di applicazione del Motu Proprio, che variava molto da paese a paese. "Il motu proprio è una grande grazia e benedizione per tutta la Chiesa", dichiara mons. Wach. "Ciò diventerà sempre più evidente negli anni, o meglio decenni, a venire". Ad esempio, "in America molti vescovi hanno capito immediatamente ciò che è il Santo Padre voleva e perciò lo hanno applicato nel modo in cui Giovanni Paolo aveva voluto che fosse applicato, e cioè in maniera generosa, consentendo la celebrazione della forma straordinaria della messa nelle loro diocesi", nota il Monsignore. "E per quanto ne so io, qualcosa del genere sta succedendo anche in Francia". Il problema, continuava, era che molti stavano resistendo perché non avevano compreso appieno le vere intenzioni del Santo Padre, così come era successo per l'indulto del 1984 o il Motu Proprio del 1988. "Il Santo Padre ha la missione di guidare la Chiesa e se lui ritiene che ciò sia di giovamento per le anime, la santificazione del clero e dei fedeli", sottolinea, "allora non mi è chiaro per quali motivi si dovrebbe eventualmente resistere alla volontà del Papa" (pag 37-38).

Quindi, come si vede, il Pontefice ha inteso mettere il tesoro spirituale dell’antica liturgia a disposizione di tutti i fedeli, e non solo di una "minoranza di nostalgici" (pag. 32). Per quanto possa sembrare paradossale, la liturgia gregoriana viene richiesta anche da normali fedeli non tradizionalisti, che si dicono scandalizzati per il poco o punto rispetto delle norme per una più che dignitosa celebrazione del Novus Ordo. Così come ad un libello particolarmente virulento, a dire il meno, contro il Papa e il Motu Proprio uscito "a caldo" all’indomani della sua promulgazione, risponde a tono con un altro scritto in difesa del Papa e del suo documento magisteriale non un agguerrito polemista tradizionalista, ma un semplice sacerdote paolino licenziato in teologia, sulla scia di una giusta e incontenibile indignazione per le ingiuriose espressioni usate contro Benedetto XVI e la sua iniziativa (pag. 28).

Del pari, la constatazione di questo paradosso non era frutto della mente esagitata di qualche fanatico ultra-tradizionalista, ma era stata rivelata sull’Osservatore Romano in un intervista all’allora arcivescovo (e ora cardinale) Albert Malcolm Ranjith Patabendige Don. In questa stessa intervista, l'arcivescovo non esitava a puntualizzare che gli abusi liturgici e lo scarso rispetto delle norme relative al nuovo rito aiutavano a spiegare i motivi che avevano indotto il Papa ha rimuovere le restrizioni sulla celebrazione dell'antico rito. "In tutti questi anni la liturgia ha sofferto troppi abusi che sono stati ignorati dai vescovi", ha affermato, e quindi "Benedetto XVI non poteva restarsene in silenzio".

E infatti non è rimasto in silenzio. "Questo avvenne anzitutto perché in molti luoghi non si celebrava in modo fedele alle prescrizioni del nuovo Messale, ma esso addirittura veniva inteso come un’autorizzazione o perfino come un obbligo alla creatività, la quale portò spesso a deformazioni della Liturgia al limite del sopportabile", ricorda il pontefice sempre nella sua lettera di accompagno al Motu Proprio. "Parlo per esperienza, perché ho vissuto anch’io quel periodo con tutte le sue attese e confusioni. E ho visto quanto profondamente siano state ferite, dalle deformazioni arbitrarie della Liturgia, persone che erano totalmente radicate nella fede della Chiesa". Non ci si può quindi stupire, nelle stesse parole del cardinale Ranjith, se le richieste per il rito antico "aumentavano nel corso del tempo" in diretta proporzione alla "mancanza di fedeltà e perdita del senso della bellezza" nella liturgia (pagg 33-34). Già in un'altra precedente intervista, questa volta al quotidiano online Petrus (5 novembre 2007) l’insigne porporato denunciava "critiche e prese di posizione contrarie, anche da parte di teologi, liturgisti, sacerdoti, Vescovi e persino Cardinali. Francamente, non comprendo queste forme di allontanamento e, perché no, di ribellione al Papa. Invito tutti, soprattutto i Pastori, ad obbedire al Papa, che e' il successore di Pietro. I Vescovi, in particolare, hanno giurato fedeltà al Pontefice: siano coerenti e fedeli al loro impegno". Il Cardinale arrivava addirittura ad accusare questi confratelli dissenzienti, tesi a vanificare gli sforzi del Papa di ripristinare la vecchia liturgia, di essere motivati da "odio" e "pregiudizi ideologici" (pag. 34), che si spera però riguardino solo un piccola minoranza. Nella maggior parte dei casi l’avversione al vecchio rito e al Motu Proprio che l’ha liberalizzato si manifesta in altre forme, ad esempio col silenzio. Quanti sono infatti i vescovi che hanno compiutamente obbedito, ad esempio diramando istruzioni a tutte le parrocchie della diocesi per informare i fedeli della possibilità offerta dal Papa e quindi invitando a farsi avanti quanti fossero interessati?

La Stampa ha accomunato vescovi inglesi, gallesi e italiani nel loro "clamoroso silenzio" circa la questione, accusando questi ultimi di condurre una "vera battaglia silenziosa contro il Motu Proprio di Benedetto XVI" (pag. 42). Riguardo agli altri presuli, v’è da dire che nessuno di loro era presente al solenne pontificale secondo il rito straordinario celebrato dall’allora presidente della Ecclesia Dei, il cardinale Dario Castrillon Hoyos, il 14 giugno 2008, nella cattedrale di Westminster a Londra, e salutato come la prima messa in rito antico dopo trent’anni, alla presenza di oltre 1500 persone, tra cui spiccavano molte giovani famiglie (pag. 40). Ma in compenso, negli stessi giorni più di 60 giovani sacerdoti provenienti da tutta la Gran Bretagna si erano iscritti ad una corso estivo tenuto al Merton College, Oxford, per imparare a celebrare secondo questo venerabile rito antico, al fine di riscoprire ciò che il Catholic Herald definiva "le ricchezze della forma straordinaria" (pag. 41). In una conferenza stampa prima del pontificale, il porporato aveva definito "dono" e "tesoro" l’antica liturgia, sottolineando il desiderio del Papa che ogni parrocchia offrisse la possibilità di entrambi i riti per la messa domenicale. "Il Santo Padre desidera offrire a tutti questa possibilità, e non soltanto a quei pochi gruppi che ne facciano richiesta, affinché ognuno conosca questa maniera di celebrare l'eucaristia nella Chiesa cattolica", aveva dichiarato Castrillon Hoyos. "Questo genere di celebrazione è così nobile, così bella, la maniera più profonda per esprimere la nostra fede…Il culto, la musica, l'architettura e la pittura formano tutto un complesso che è un tesoro" (pag. 41)

Fra i più noti oppositori del Motu Proprio figura anche il cardinale belga Godfried Danneels, arcivescovo emerito di Malines-Bruxelles, il quale durante un congresso internazionale di liturgia tenutosi a Barcellona se n’era uscito con la trita e ritrita argomentazione secondo cui la liberalizzazione del vecchio rito era tesa ad accontentare esclusivamente i seguaci di monsignor Lefebvre, al fine di facilitare la loro riconciliazione con Roma, ma che per il resto si fosse rivelato un fallimento. Se, a quanto risulta, il porporato si è sempre opposto all'attuazione del Motu Proprio nella sua diocesi di Malines-Bruxelles, come si può parlare di fallimento di una misura di cui è stata proibita l’attuazione (pag. 44)? D’altronde sulla scia delle note e tristi vicende che hanno riguardato l’episcopato belga e il conseguente irriguardoso, per usare un eufemismo, comportamento delle autorità di polizia, che hanno indotto alla protesta perfino la Santa Sede, è emersa in tutta la sua tragicità la situazione di una locale Chiesa cattolica ormai ridotta al lumicino. Non si può fare a meno di pensare al noto passo evangelico che paragona i ministri di Dio al sale della terra: "Voi siete il sale della terra; ma se il sale perdesse il sapore, con che cosa lo si potrà render salato? A null'altro serve che ad essere gettato via e calpestato dagli uomini" (Matteo 5,13-16).

Sarebbe poi interessante sapere se ci sono stati vescovi che nel loro rapporto alla Santa Sede dopo i primi tre anni dall’entrata in vigore del Motu Proprio, secondo l’invito loro rivolto da Benedetto XVI, avranno similmente parlato di fallimento, dopo averne impedito l’attuazione con tutti i mezzi, con il silenzio prima e opponendosi alle eventuali richieste dei fedeli dopo. Se si guarda a certe statistiche, infatti, l’interesse per l’antica liturgia appare tutt’altro che irrilevante. Su una campionatura di 40.000 fedeli italiani, ecco le conclusioni a cui giungeva il sondaggio online promosso dal Corriere della Sera: il 74, 4% si dichiarava a favore del ripristino della vecchia messa in latino, a fronte di un 25, 6% che invece si pronunciava a sfavore. Risultato più o meno in linea con un altro sondaggio, commissionato dal gruppo cattolico francese Paix Liturgique: il 65% dei cattolici francesi interpellati, se avesse possibilità di scelta, opterebbe per la vecchia messa in latino, mentre il 22% era indifferente e soltanto il 13% si dichiarava contraria. Esito che tra l'altro contrasta con la convinzione di molti esponenti del clero francese, che si oppongono al ritorno ufficiale del vecchio rito perché ai loro fedeli non piacerebbe. Ecco quindi la smentita di un altro mantra, secondo cui non il ripristino della liturgia contrasterebbe con i "desiderata" del popolo fedele (pag. 14).

E ancora una volta BenedettoXVI va al cuore del problema quando, in una domanda a pag. 48 del libro-intervista "Luce del Mondo", Peter Seewald gli rammenta di aver affermato che "la più grande persecuzione della Chiesa non viene dai nemici di fuori, ma nasce dal peccato nella Chiesa". In questo caso peccato di disobbedienza, per cui il cardinale Ranjith non ha esitato a parlare perfino di ribellione; il Santo Padre però non poteva essere più chiaro quando alla fine dell’art. 1 del Summorum Pontificum afferma: "Perciò è lecito celebrare il Sacrificio della Messa secondo l’edizione tipica del Messale Romano promulgato dal B. Giovanni XXIII nel 1962 e mai abrogato, come forma straordinaria della Liturgia della Chiesa".

A proposito: a distanza di tre anni e mezzo dalla promulgazione, il testo italiano del Motu Proprio, rimosso quasi subito dal sito ufficiale del Vaticano, continua a non comparirvi. Vi è solo l'originale in latino e, chissà perché, l'unica traduzione presente è quella in ungherese. Forse perché è notoriamente la lingua più ostica, aliena e incomprensibile di tutta Europa...

"Basta con la messa creativa, in chiesa silenzio e preghiera"

2011-01-04T23:36:00.005+01:00

di Andrea Tornielli

Il Prefetto del culto divino, Canizares, spiega il rinnovamento voluto dal Papa: "Nella liturgia più spazio all’adorazione e musica adeguata". "La riforma del Vaticano II è stata applicata troppo in fretta"

La liturgia cattolica vive «una certa crisi» e Benedetto XVI vuole dar vita a un nuovo movimento liturgico, che riporti più sacralità e silenzio nella messa, e più attenzione alla bellezza nel canto, nella musica e nell'arte sacra.Il cardinale Antonio Cañizares Llovera, 65 anni, Prefetto della Congregazione del culto divino, che quando era vescovo in Spagna veniva chiamato «il piccolo Ratzinger», è l'uomo al quale il Papa ha affidato questo compito. In questa intervista al Giornale , il «ministro » della liturgia di Benedetto XVI rivela e spiega programmi e progetti.

Da cardinale, Joseph Ratzinger aveva lamentato una certa fretta nella riforma liturgica postconciliare. Qual è il suo giudizio?

La riforma liturgica è stata realizzata con molta fretta. C'erano ottime intenzioni e il desiderio di applicare il Vaticano II. Ma c'è stata precipitazione. Non si è dato tempo e spazio sufficiente per accogliere e interiorizzare gli insegnamenti del Concilio, di colpo si è cambiato il modo di celebrare. Ricordo bene la mentalità allora diffusa: bisognava cambiare, creare qualcosa di nuovo. Quello che avevamo ricevuto, la tradizione, era vista come un ostacolo. La riforma è stata intesa come opera umana, molti pensavano che la Chiesa fosse opera delle nostre mani, invece che di Dio. Il rinnovamento liturgico è stato visto come una ricerca di laboratorio, frutto dell'immaginazione e della creatività, la parola magica di allora.

Da cardinale Ratzinger aveva auspicato una «riforma della riforma» liturgica, parole oggi impronunciabili persino in Vaticano. Appare però evidente che Benedetto XVI la desideri. Può parlarcene?

Non so se si possa, o se convenga, parlare di "riforma della riforma". Quello che vedo assolutamente necessario e urgente, secondo ciò che desidera il Papa, è dar vita a un nuovo, chiaro e vigoroso movimento liturgico in tutta la Chiesa. Perché, comespiega Benedetto XVI nel primo volume della sua Opera Omnia , nel rapporto con la liturgia si decide il destino della fede e della Chiesa. Cristo è presente nella Chiesa attraverso i sacramenti. Dio è il soggetto della liturgia, non noi. La liturgia non è un'azione dell'uomo,ma è azione di Dio.

Il Papa più che con le decisioni calate dall'alto, parla con l'esempio: come leggere i cambiamenti da lui introdotti nelle celebrazioni papali?

Innanzitutto non deve esserci alcun dubbio sulla bontà del rinnovamento liturgico conciliare, che ha portato grandi benefici nella vita della Chiesa, come la partecipazione più cosciente e attiva dei fedeli e la presenza arricchita della Sacra Scrittura. Ma oltre a questi e altri benefici, non sono mancate delle ombre, emerse negli anni successivi al Vaticano II: la liturgia, questo è un fatto, è stata "ferita" da deformazioni arbitrarie, provocate anche dalla secolarizzazione che purtroppo colpisce pure all'interno della Chiesa. Di conseguenza, in tante celebrazioni, non si pone più al centro Dio,ma l'uomo e il suo protagonismo, la sua azione creativa, il ruolo principale dato all'assemblea. Il rinnovamento conciliare è stato inteso come una rottura e non come sviluppo organico della tradizione. Dobbiamo ravvivare lo spirito della liturgia e per questo sono significativi i gesti introdotti nelle liturgie del Papa: l'orientamento dell'azione liturgica, la croce al centro dell'altare, la comunione in ginocchio, il canto gregoriano, lo spazio per il silenzio, la bellezza nell'arte sacra.È anche necessario e urgente promuovere l'adorazione eucaristica: di fronte alla presenza reale del Signore non si può che stare in adorazione.

Quando si parla di un recupero della dimensione del sacro c'è sempre chi presenta tutto questo come un semplice ritorno al passato, frutto di nostalgia. Come risponde?

La perdita del senso del sacro, del Mistero, di Dio, è una delle perdite più gravi di conseguenze per un vero umanesimo. Chi pensa che ravvivare, recuperare e rafforzare lo spirito della liturgia, e la verità della celebrazione, sia un semplice ritorno a un passato superato, ignora la verità delle cose. Porre la liturgia al centro della vita della Chiesa non è affatto nostalgico, ma al contrario è la garanzia di essere in cammino verso il futuro .

Come giudica lo stato della liturgia cattolica nel mondo?

Di fronte al rischio della routine, di fronte ad alcune confusioni, alla povertà e alla banalità del canto e della musica sacra, si può dire che vi sia una certa crisi.Per questo è urgente un nuovo movimento liturgico. Benedetto XVI indicando l'esempio di san Francesco d'Assisi, molto devoto al Santissimo Sacramento, ha spiegato che il vero riformatore è qualcuno che obbedisce alla fede: non si muove in modo arbitrario e non si arroga alcuna discrezionalità sul rito. Non è il padrone ma il custode del tesoro istituito dal Signore e consegnato a noi. Il Papa chiede dunque alla nostra Congregazione di promuovere un rinnovamento conforme al Vaticano II, in sintonia con la tradizione liturgica della Chiesa, senza dimenticare la norma conciliare che prescrive di non introdurre innovazioni se non quando lo richieda una vera e accertata utilità per la Chiesa, con l'avvertenza che le nuove forme, in ogni caso, devono scaturire organicamente da quelle già esistenti.

Che cosa intendete fare come Congregazione?

Dobbiamo considerare il rinnovamento liturgico secondo l'ermeneutica della continuità nella riforma indicata da Benedetto XVI per leggere il Concilio. E per far questo bisogna superare la tendenza a "congelare" lo stato attuale della riforma postconciliare, in un modo che non rende giustizia allo sviluppo organico della liturgia della Chiesa. Stiamo tentando di portare avanti un grande impegno nella formazione di sacerdoti, seminaristi, consacrati e fedeli laici, per favorire la comprensione del vero significato delle celebrazioni della Chiesa.

Ciò richiede un'adeguata e ampia istruzione, vigilanza e fedeltà nei riti e un'autentica educazione per viverli pienamente. Questo impegno sarà accompagnato dalla revisione e dall'aggiornamento dei testi introduttivi alle diverse celebrazioni ( prenotanda ). Siamo anche coscienti che dare impulso a questo movimento non sarà possibile senza un rinnovamento della pastorale dell'iniziazione cristiana.

Una prospettiva che andrebbe applicata anche all'arte e alla musica...

Il nuovo movimento liturgico dovrà far scoprire la bellezza della liturgia. Perciò apriremo una nuova sezione della nostra Congregazione dedicata ad "Arte e musica sacra" al servizio della liturgia. Ciò ci porterà a offrire quanto prima criteri e orientamenti per l'arte, il canto e la musica sacri. Come pure pensiamo di offrire prima possibile criteri e orientamenti per la predicazione.

Nelle chiese spariscono gli inginocchiatoi, la messa talvolta è ancora uno spazio aperto alla creatività, si tagliano persino le parti più sacre del canone: come invertire questa tendenza?

La vigilanza della Chiesa è fondamentale e non deve essere considerata come qualcosa di inquisitorio o repressivo, ma un servizio. In ogni caso dobbiamo rendere tutti coscienti dell'esigenza, non solo dei diritti dei fedeli, ma anche del "diritto di Dio".

Esiste anche il rischio opposto, cioè quello di credere che la sacralità della liturgia dipenda dalla ricchezza dei paramenti: una posizione frutto di estetismo che sembra ignorare il cuore della liturgia...

La bellezza è fondamentale, ma è qualcosa di ben diverso da un'estetismo vuoto, formalista e sterile, nel quale invece talvolta si cade. Esiste il rischio di credere che la bellezza e la sacralità del liturgia dipendano dalla ricchezza o dall'antichità dei paramenti. Ci vuole una buona formazione e una buona catechesi basata sul Catechismo della Chiesa cattolica, evitando anche il rischio opposto, quello della banalizzazione, e agendo con decisione ed energia quando si ricorre a usanze che hanno avuto il loro senso nel passato ma oggi non ce l'hanno o non aiutano in alcun modo la verità della celebrazione.

Può dare qualche indicazione concreta su che cosa potrebbe cambiare nella liturgia?

Più che pensare a cambiamenti, dobbiamo impegnarci nel ravvivare e promuovere un nuovo movimento liturgico, seguendo l'insegnamento di Benedetto XVI, e ravvivare il senso del sacro e del Mistero, mettendo Dio al centro di tutto. Dobbiamo dare impulso all'adorazione eucaristica, rinnovare e migliorare il canto liturgico, coltivare il silenzio, dare più spazio alla meditazione. Da questo scaturiranno i cambiamenti...».

Letter from Pontifical Commission "Ecclesia Dei" to FIUV

2010-12-29T21:55:00.004+01:00

Members and supporters of Pro Tridentina (Malta) will be pleased to hear that a letter has been received by FIUV's Executive President from the Secretary of the Pontifical Commission Ecclesia Dei, Monsignor Guido Pozzo, about the report submitted to the Commission on the third anniversary of Summorum Pontificum. Pro Tridentina (Malta) contributed to this report. The report was well received in Rome.

Tridentine Mass 31 December 2010

2010-12-27T17:29:00.003+01:00

On behalf of the organisers, Pro Tridentina (Malta) would like to invite you to join in thanksgiving to the Lord at the end of the year, during a Sung Mass in the Extraordinary Form of the Roman Rite. Mass to be held in Saint Theresa Church, Cospicua, starting at 10:30 (31 December).

Blessed Christmas

2010-12-24T17:27:00.003+01:00

Amabilissimi fratres,

magna cum benevolentia salutem plurimama mittimus vobis!

In hac Domini Nativitatis solemnitate, Deus pater et creator noster, qui ex Beata Maria Virgine nasci dignatus est, concedat vobis gaudium spei, salutis, sui amoris atque misericordiae erga vos.

Deiparae Mariae sanctique Joseph intercessio vobiscum sit per cunctum annum venturum, ut feliciter, pie ac in Altissimi gratia agatis!

Godwin Xuereb

Report on the Third Anniversary of the Motu Proprio Summorum Pontificum

2010-12-04T17:49:00.003+01:00

Malta (in the public part) was mentioned twice, both are positive for us if we build up on them:

"There has been some small growth in England and Wales, in France, in Ireland, Malta, Poland, and Spain, due, in most part, to energetic lay people who will not be deterred." (p.10 my emphasis)

"In Malta the outlook is very positive. It is particularly encouraging that many lay persons are very young and therefore the future of the Extraordinary Form of the Mass in Malta looks bright, notwithstanding the lack of cooperation by the local church hierarchy." (p. 14 my emphasis)

Blog under Construction

2010-11-24T06:47:00.001+01:00

In a way, this photo is symbolic of the work that Pro Tridentina (Malta) will be facing in the months and years to come to ensure that what is a Catholic's right to have the Tridentine Mass will be ensured in Malta and Gozo. Unfortunately, this is an uphill struggle but one day this right will become a reality and Maltese and Gozitans will be able to benefit from its spiritual fruits.

Godwin Xuereb

An important clarification from Ecclesia Dei (in Italian)

2010-11-14T08:55:00.003+01:00

Il motu proprio ‘Summorum Pontificum’ di S.S. Benedetto XVI dà facoltà a tutti i sacerdoti cattolici di rito latino, siano essi secolari o religiosi di celebrare nella “forma extraordinaria” del rito romano in tutto l’Orbe cattolico, usando il Messale di Giovanni XXIII ed. 1962, senza aver bisogno di alcun permesso né della Sede Apostolica né dell’Ordinario (cf. S.P. art. 2). Dare la licenza di celebrare in una parrocchia o in una rettoria spetta rispettivamente al Parroco o al Rettore (cf. S.P. art. 5 §3 e §5). Se la chiesa non avesse un Rettore designato, spetta al parroco del territorio, dove è ubicata la chiesa, dare la suddetta licenza. Il Motu Proprio all’art. 5 §3 stabilisce altresì che ai fedeli e ai sacerdoti che chiedono la celebrazione secondo il Messale del b. Giovanni XXIII, il parroco permetta le celebrazioni in questa “forma extraordinaria” anche in circostanze particolari. Trattandosi di una Santa Messa a conclusione di un convegno, si può legittimamente considerare una “circostanza particolare”, a condizione però che il sacerdote celebrante sia idoneo alla celebrazione e non giuridicamente impedito (cf. S.P. art. 5 §4).

Tridentine Mass 1 and 2 November 2010

2010-10-29T23:07:00.003+02:00

IMPORTANT NOTICE

A solemn High Tridentine Mass will be celebrated on November 1st marking the Feast of All Saints and again on November 2nd marking the feast of All Souls. Mass will be begin at 10:30 AM at St. Andrews Parish Church (L-Ibrag).

The mass is not organised by Pro Tridentina (Malta) but by several people from this parish. But, needless to say, we wholeheartedly support these initiatives.

Feel free to invite friends along.

In Domino,

Godwin

Gli effetti del motu proprio nelle diocesi del mondo

2010-10-27T07:48:00.003+02:00

Da Rorate caeli (e relativi commenti) prendiamo questo conteggio redatto da Peter Karl Perkins inerente l'estensione delle Messe tridentine per effetto del motu proprio. Sono computate a parte quelle della Fraternità San Pio X, per meglio enucleare l'avanzata tradizionale per il solo effetto del motu proprio (la FSSPX, ovviamente, non aveva bisogno di attendere la liberalizzazione, che pur ha nobilmente richiesto a vantaggio di tutta l'ecumene, per impiantare nuovi centri di Messa).

Il primo numero accanto al nome di ogni paese si riferisce al 2005, all'inizio di questo pontificato, ed indica le diocesi che a quella data avevano una Messa tridentina almeno ogni domenica e festa di precetto. Si tratta quindi delle messe concesse in applicazione dei vecchi indulti del 1984 e 1988, quando l'arbitrio episcopale era sovrano (oggi lo è ancora, ma non più di diritto, solo di fatto). La seconda cifra recensisce invece la situazione delle diocesi 'virtuose' al 2010 (eventualmente tra parentesi con la specificazione di dati intermedi).

Si ripete: i numeri che seguono indicano il numero di diocesi (con almeno una, a volte più, Messe ogni domenica e festa di precetto), non il numero totale di Messe, che è ovviamente superiore (sia perché in molte diocesi vi sono più Messe, sia perché non si considerano ai fini del computo le Messe con intervallo maggiore di quello settimanale o tenute solo in giorni feriali). Indichiamo quando possibile anche il totale delle Messe 'regolari' e quelle della FSSPX (sempre considerando solo quelle che si celebrano almeno ogni domenica e festa di precetto).

Italia: 15, (41 nel 2008), 52 diocesi (più che triplicate, ma pur sempre meno di un quarto del totale). Totale diocesi esistenti: 214.

Totale Messe: 81 + Totale Messe FSSPX: 15.

Francia: 65 (74 nel 2008), 78 diocesi. Totale diocesi esistenti: 93.

Totale Messe: 201 + Totale Messe FSSPX: 215

Germania: 10, 23 diocesi. Totale diocesi esistenti: 28.

Totale Messe: 54 + Totale Messe FSSPX: 64

Spagna: 3, 11 diocesi. Totale diocesi: 69

Totale Messe: 16 + Totale Messe FSSPX: 4

Polonia: 6, 12 diocesi. Totale diocesi: 40

Totale Messe: 16 + Totale Messe FSSPX: 12

Portogallo: 0, 1 diocesi. Totale diocesi: 20

Totale Messe: 2 + Totale Messe FSSPX: 2

Austria: 5, 7 diocesi. Totale diocesi: 9

Totale Messe: 13 + Totale Messe FSSPX: 11

Svizzera: 3, 4 diocesi. Totale diocesi: 6

Totale Messe: 29 + Totale Messe FSSPX: 40

Belgio: 5, 6 diocesi. Totale diocesi: 8

Totale Messe: 15 + Totale Messe FSSPX: 6

Olanda: 1, 3 (incremento ma con perdita di Rotterdam, l'unica del 2005). Totale diocesi: 7

Totale Messe: 5 + Totale Messe FSSPX: 2.

Lussemburgo: 0, 1. Totale diocesi: 1

Totale Messe: 1. Totale Messe FSSPX: 0

Liechtenstein: 0, 1. Totale diocesi: 1

Totale Messe: 1. Totale Messe FSSPX: 0

Inghilterra e Galles: 9, 19. Totale diocesi: 22

Totale Messe: 38 + Totale Messe FSSPX: 18.

Scozia: 2, 3 diocesi. Totale diocesi: 8.

Totale Messe: 3 + Totale Messe FSSPX: 3

Irlanda: 4, 6 diocesi. Totale diocesi: 26

Totale Messe: 6 + Totale Messe FSSPX: 6

Filippine: 5, 7. Totale diocesi 86.

Australia: 10, 11 diocesi.

Nuova Zelanda: 2, 5. Totale diocesi: 6

U.S.A.: 112, 149 (significativo il numero di Messe già concesso dai vescovi ai tempi dell'indulto, segno dell'assenza in molti presuli americani della chiusura ideologica che affligge la maggior parte dei loro colleghi nel resto del mondo). Totale diocesi: 195

Totale Messe: 358 + Totale Messe FSSPX: 116.

Canada: 11, 14 diocesi. Totale diocesi: 71.

Totale Messe: 28 + Totale Messe FSSPX: 18

Messico: 1, 5 diocesi. Totale diocesi: 94.

Totale Messe: 11 + Totale Messe FSSPX: 11

Brasile: 7, 21 diocesi (triplicazione non comparabile con alcun altro paese latinoamericano). Totale diocesi: 272

Argentina: 2, 2 (accanita ostruzione del card. Bergoglio e complici) diocesi. Totale diocesi: 72

Colombia: 1, 2 diocesi

Peru: 1, 2 diocesi

Sud Africa: 0, 1 diocesi

Gabon: 1, 2 (grazie all'I.C.R.S.S.) diocesi

Ungheria: 1, 3 diocesi. Totale diocesi: 12.

Totale Messe: 3. Totale Messe FSSPX: 0

Repubblica Ceca: 1, 4 diocesi (Olomouc aggiunta questa settimana). Totale diocesi: 8

Totale Messe: 7 + Totale Messe FSSPX: 1 (a Brno).

Slovacchia: 0, 1 diocesi. Totale diocesi 6.

Totale Messe: 1. Totale Messe FSSPX: 0

Lituania: 0, 1 diocesi. Totale diocesi: 8

Totale Messe: 1 + Totale Messe FSSPX: 2

Svezia: 0, 1 diocesi. Totale diocesi: 1

Totale Messe: 2. Totale Messe FSSPX: 0

Enrico

The Case for the Extraordinary Form of the Mass (3)

2010-10-25T20:06:00.003+02:00

Tuesday, 17th July 2007

Liturgy in Latin (2)

Charlò-Carmel Camilleri, O.Carm. Balluta.

In reply to Angelo Micallef's concerns (July 10) about the Apostolic Letter Summorum Pontificium that allows for wider celebration of the "old" Roman Missal, it has to be clarified that Pope Benedict's directives permit the use of the Roman Missal promulgated by Blessed Pope John XXIII in 1962.

Claims on the supposed "rift" and "distance between us and those of the Jewish faith", which will spring forth as a consequence of the use of this "old Latin liturgy" (July 6) are unfounded inasmuch as in 1959, Pope John XXIII removed from the "old" missal the notorious phrase concerning Jews and used in the prayer of the faithful on Good Friday. Still, even in the post-Vatican II rite, Catholics, on Good Friday, pray among others, for Jews, for those who do not embrace any faith and for people who embrace other religious beliefs.

The Pope himself explained the motivation behind this allowance, saying among others that: i) the 1962 missal "was never juridically abrogated and, consequently, in principle, was always permitted"; ii) that there is still in the Roman Catholic Communion "a good number of people who remained strongly attached to this usage of the Roman Rite". After Vatican II the "old rite" did not remain in use only by the Society of St Pius X, founded by Archbishop Marcel Lefebvre and who was excommunicated on reasons that "were at a deeper level" other than his "fidelity to the old missal".

There is no reason for anybody to "feel further distanced from the faith" because of this issue. For a priest to celebrate Mass in the "old rite" there should be a community of Catholics who ask for it. No one is obliged to do so. The Pope is only allowing those who wish, to do so.

Motivated by "charity and pastoral prudence", the Pope's invitation is to "generously open our hearts and make room for everything that the faith itself allows". Considering that even after Vatican II, there are still religious orders who have their proper liturgical norms and rites, which differ from the the Roman Rite, this is no strange move. Even Catholic communities in full communion with the Pope, like the Greek Catholics and the Archdiocese of Milan, still use their own liturgical rites! So, there should be nothing strange about this allowance and about having two forms of the Roman Rite.

I interpret it is another practical move by the present Pope to promote unity in diversity in the Catholic Church itself, breaching the ever-present rift between "traditionalists" and "liberalists" attempting to foster between them mutual understanding. During the Mass for the inauguration of his pontificate in April 24, 2005 the Pope explicitly expressed his commitment to unity in the following words: "Lord, remember your promise. Grant that we may be one flock and one shepherd! Do not allow your net to be torn, help us to be servants of unity!"

Godwin's comment: short bio from the Carmelite Order's website. Fr. Charlò-Carmel, of the Maltese Carmelite Province, was born on 24 March 1975. He entered the Order in 1992, and did his noviciate in Pisa (Italy). On 25 July 1994 he made his simple profession and on 30 September 1997 made his solemn profession. He was ordained to the priesthood on 3 August 2001. Between 1994 and 2000 he attended the State University of Malta from where he graduated in Philosophy, History of Art and Theology. In 2002, he also obtained his Master’s degree in Pastoral theology from the same university. His thesis is entitled: Carmel: A Spirituality of Beauty. These last few years he has been master of novices and director of postulants and students in the Maltese Carmelite Province. In 2004 he obtained a Diploma in Formation Studies (CIFS) at the Pontifical Gregorian University and in 2007 obtained a Doctorate in Spiritual Theology from the same university. His Doctoral Thesis is entitled: Union with God as Transformation in Beauty. A Literary-Spiritual Analysis of the Colloquies of Santa Maria Maddalena de' Pazzi (1566 - 1607). At present he lives at the Carmelite Priory in Balluta, Malta. He is author of various articles and books on theology and spirituality.

The Case for the Extraordinary Form of the Mass (2)

2010-10-25T19:59:00.004+02:00

Tuesday, 17th July 2007

Liturgy in Latin (1)

Edric Micallef Figallo, Nadur.

Angelo Micallef (Mass in Latin, July 10) has expressed doubts on the recent Summarum Pontificum, the latest much awaited motu proprio issued by Pope Benedict XVI. Like him, I am a young layman and a Catholic faithful.

Mr Micallef apparently implies that he thinks the question of the liturgy is a mere question of language. However, the question goes far beyond the usage or not of Latin.

In relation to Jewish-Catholic relations it should be noted that the Vatican has already provided satisfactory explanations unless one is most paranoid. The modality of Catholic liturgy and doctrine is the prerogative of the Catholic Magisterium and is not to be determined by anyone of other faiths or thoughstreams. Such a prerogative is a true act of insolent intolerance and nothing more. Why not eliminate the Gospels as offensive to Jewish notions of monotheism and the Messiah?

Pope John Paul II working against Latin in the liturgy or in anything else is the product of Mr Micallef's imagination. The Vatican has never pushed for the de facto disuse of Latin, and especially it did not seek the same de iure. Cardinal Dario Castrillón Hoyos, a senior figure in the question, has recently stated on Il Giornale that what Pope Benedict XVI recently publicised was also planned by Pope John Paul II.

It is very significant to note that the Pope in the past stated that while the Church positively sought to reapproach Protestants and Orthodox, some took a negative attitude towards traditionalist Catholics. Perhaps this is something that Mr Micallef should consider since if there were ever any disgruntled Catholics whose faithfulness to doctrine was not based on progressive do-it-yourself notions or the latest socio-political trends, these are so-called traditionalist Catholics many of whom are in communion with Rome. More preposterous is preferring to heed the views of those who don't even profess themselves as Catholic Christians in the first place, as Mr Micallef seems to imply.

The motu proprio is indeed a charitable act bestowing hope on many faithful. Complaints on this motu proprio are irrational as greater rights have been granted to all, and not lesser to anyone. Choice has been amplified, no one has been limited ecclesiastically and many have been reapproached. Those who distance themselves from the Church due to this do so because they want to distance others from the Church for no sound doctrinal reason but on mere whims.
Important to consider is the exponential growth of traditional Catholic faithful within the Catholic fold in a growing age of secularisation in the western world. This is contrasted with a contrary trend in more lukewarm or merely cultural Catholics. This is quite indicative.

Concluding, I pray for and thank Pope Benedict XVI for his veritable charitable act for all the Church and I hope that our national bishops will implement appropriate solutions in due time.

Godwin's comment: Mr. Micallef Figallo is Pro Tridentina (Malta)'s Secretary.

The Case for the Extraordinary Form of the Mass (1)

2010-10-25T19:33:00.004+02:00

Monday, 23rd July 2007

On the road to Salvation

Fr Brendan Mark Gatt, Mosta.

The new Apostolic Letter, Summorum Pontificum, has indeed made it easier to use the 1962 Missal. However, as Pope Benedict notes, it should also highlight the innate beauty and greatness of the "modern" Roman Missal, since it is "a twofold use of one and the same rite", rather than a case of two rites.

Consequently, readers like Angelo Micallef (Mass In Latin, July 10) need not worry about the re-introduction of the 1962 Missal. It is not as though from September 14 onwards all Masses will be celebrated in Latin. No priest or group of faithful can impose the Latin Missal upon a congregation. One reason is practical: as Mr Micallef points out, few people nowadays (and precious few priests, I would add) understand Latin.

The Pope demands that those seeking Latin celebrations possess enough formation in liturgy and Latin to participate fruitfully. Otherwise we risk playing with the Mass.

Another reason is juridical: although the older Missal was never abrogated, it has now been clarified that its status is "extraordinary", whereas the 1970 Missal remains the ordinary one.
Mr Micallef refers to a Pope whom we honour and hail as a saint, probably Blessed John XXIII. Yet, the claim that he "worked tirelessly to reduce the importance of Latin" is a bit of a caricature and has nothing to do with his greatness. Pope John (who did much to bring the Church in step with the times) is only indirectly responsible for the liturgical reform: he died soon after the inauguration of Vatican Council II. Ironically, we owe the very Missal being facilitated by Summorum Pontificum to him, since it was published in 1962 under his authority.

Rather, it was Pope Paul VI (unfairly labelled by some nostalgics as "weapon of Mass destruction") who sought to make the liturgy more accessible to a people sadly no longer conversant with Latin. A tragic side effect to this renewal was the whole gamut of abuse which crept in under its cover: from general apathy, to priests who thoughtlessly modify liturgical texts (thus disrespecting both liturgy and faithful); from hosts with chocolate chips or raisins added to them (to liven them up, presumably), to Masses interrupted halfway through for a barbecue (ostensibly to emphasise the meal aspect). And, finally, the pièce de résistance: a Halloween Mass in costume, featuring an extraordinary minister distributing Communion, dressed as a devil! No wonder some disgruntled Catholics feel that the liturgy has been debased.

The Church's history is painfully littered with relatively small misunderstandings that became long-lasting divisions. Hence, our seeking for reconciliation must extend on many fronts. The "lifting of the veil" applies above all to us. It demands humility and generosity, both internally (extending the olive branch to all dissenters, be they Lefebvrites or liberals) and externally (a will to share our spiritual riches). The much-maligned prayer for the Jews must be viewed in this light: a tribute to the Chosen People, and a prayer that those who first received the promise of salvation may understand that it has indeed been fulfilled. I find that uplifting, not insulting.

Godwin's comment: a not so recent contribution, but still valid as far as the situation in Malta is concerned.

Monsignor Domenico Bartolucci

2010-10-21T21:12:00.002+02:00

di Rodolfo Vargas Rubio

Monsignor Domenico Bartolucci (Borgo San Lorenzo nella Toscana, 7 Luglio 1917), Maestro Perpetuo della Cappella Musicale Pontificia Sistina, compositore e Accademico di Santa Cecilia, riceverà anche lui il rosso capello dalle auguste mani di Sua Santità il Papa Benedetto XVI nell’annunziato concistoro di 20 novembre prossimo venturo. Anche se nel suo caso la sacra porpora sia puramente testimoniale (dato che il nuovo cardinale ha 93 anni e quindi non svolgerà nessun carico curiale ne parteciperà ad alcun eventuale conclave), si tratta comunque di una giusta ricompensa per tutto quello che lui ha fatto per la difesa della musica sacra, particolarmente nei più procellosi e difficili tempi della contestazione liturgica.

FSSP Priestly Vocations DVD Arrives!

2010-09-03T16:34:00.005+02:00

Press Release

FSSP Priestly Vocations DVD Arrives!

DENTON , Nebraska – 30 August 2010 – The Priestly Fraternity of Saint Peter is pleased to announce the completion of a 28 minute DVD entitled “To God Who Giveth Joy To My Youth.”
The title, taken from the opening words of Mass in the Extraordinary Form, embodies the essential goal of priestly formation in the Fraternity of Saint Peter. This new video explores in particular the work of priestly formation in the Fraternity's English-speaking seminary in Denton , Nebraska .

The Priestly Fraternity of Saint Peter presents through this DVD an introduction helpful for generous young men discerning a priestly vocation. At the same time, the film will provide everyone with a thorough portrait of daily life at the seminary.

In the Church, the members of the Priestly Fraternity of Saint Peter have the fundamental charism of sanctifying themselves through the faithful celebration of Holy Mass and the Sacraments in the Extraordinary Form of the Roman Rite. At the same time, they offer to souls the fruits of the graces of their vocation by making the liturgy in the Extraordinary Form available to all Catholics. Throughout the seminary's intensive seven year program, each of the various elements and stages of formation has as its purpose the formation of priests whose union with God is pursued through the traditional liturgy.

Viewers are invited to see how the Fraternity seminary, drawing on the Church's rich tradition of priestly formation, forms zealous priests through the study of Thomistic philosophy and theology, Latin, Gregorian Chant and also through the elements of community life including spiritual direction, manual labor and recreation.

Discover how one seminary receives a man and prepares him for his transformation into an Alter Christus, “Another Christ” for the glory of God and needs of souls.

The video -- in three parts -- may be viewed via YouTube at: http://www.youtube.com/user/FSSPTraining#p/a/u/2/omJ83APSdXA

For DVD copies or for more information, please contact

Our Lady of Guadalupe Seminary
7880 West Denton Road
Denton , Nebraska 68339
phone (402) 797-7700

About the Priestly Fraternity of St. Peter

Established in 1988 by Pope John Paul II, the Priestly Fraternity of Saint Peter is a Society of Apostolic Life of Pontifical Right. The Priestly Fraternity of Saint Peter strives to serve the Catholic Church by means of its own particular and specific role or objective, i.e. the sanctification of priests through the faithful celebration of the Extraordinary Form of the Roman Rite. Through the spiritual riches of the Church’s ancient Roman liturgy, the priests of the Fraternity seek to sanctify those entrusted to their care. The Priestly Fraternity instructs and trains its priests to preserve, promote, and protect the Catholic Church's authentic liturgical and spiritual traditions in over 16 countries worldwide. The Fraternity has over 200 priests and 125 seminarians studying in its two international seminaries in Bavaria , Germany and Denton , Nebraska . For more information, please go to http://www.fssp.org/.

About Our Lady of Guadalupe Seminary

Located in rural Denton , Nebraska , is the English-speaking seminary for the Priestly Fraternity of Saint Peter. Men from all over the world, come to study for the priesthood in the seminary’s seven year program. A few represented countries include Australia , Hong Kong, the French West Indies and England . For more information, please go to http://www.fsspolgs.org/.

Viva t-“Tridentizmu”!

2010-08-29T14:36:00.003+02:00

Fr. Mark Montebello O.P.
It-Torca tal-Hadd, 2 ta’ Settembru 2007

Id-digriet tal-Papa Benedittu XVI li rega’ qala’ minn taht it-trab il-quddiesa Tridentina aktarx holoq ferment shih fit-“Tridentisti” Kattolici! F’daqqa wahda, jidher li splodiet il-kacca ghal kull haga qadima u skaduta li kienet marbuta mal-quddiesa Tridentina u beda kummerc shih ta’ kull xorta ta’ cekcik ma’ l-antikalji tal-Knisja Kattolika! F’diversi pajjizi, inkluz Franza, l-Italja, l-Ingilterra u Spanja, bdew isiru korsijiet ta’ malajr ghas-sacerdoti li jridu jitghallmu l-Latin u d-dettalji ritwalistici kollha tal-quddiesa Tridentina!

Merhba lir-Rinaxximent tat-Tridentizmu!

Fernezija tridentina

Jekk wiehed jidhol fis-sit www.tridentinum.com jiehu idea tajba ta’ dan il-genn ghall-affarijiet il-qodma li kienu jikkaratterizzaw il-liturgija Kattolika sa erbghin sena ilu. Xi whud minna hasbu li dawn l-antikalji kienu ntrefghu fil-kexxun ghal dejjem ta’ dejjem. Imma marru mqarrqa. Siti bhal dan li semmejt qed ihabbru rinaxximent shih ghall-antikalji li kienu spicaw u regghu gew irxoxtati ... u anki prezzijiet imgedda skond l-ispirtu taz-zmien!

Websajt ohra, din id-darba f’Oxford, l-Ingilterra, qieghda toffri helpline, DVDs u sahansitra kors ta’ thejjija ghal dawk is-sacerdoti li jridu jitghallmu r-rit il-qadim tal-quddiesa. Toffri wkoll lil dawk li huma interessati li jirrepetu r-riti tal-quddiesa Tridentina, instruzzjonijiet ta’ meta ghandek taghmel reverenza u meta le; kemm pulzieri ghandek tnizzel rasek meta tinkina u kemm iddewwimha inklinata, meta tghaqqad idejk u kif; u elf miljun ritwal ckejkuni iehor. Jghallmuk ukoll x’ghandek tilbes u ma tilbisx ghall-quddiesa, minfejn tixtri l-antikalji kollha u anki ta’ liema drapp u tessut huwa permess li dawn ikunu. Bil-helpline tista’ ccempel u tistaqsi li trid dwar it-tridentizmu kollu.

Ix-xahar li ghadda, il-Latin Mass Society ta’ l-Ingilerra u Wales offrew tliet ijiem kraxx-kors f’Merton College ta’ Oxford University. Is-Socjetà San Piju X fi Franza hargu DVD fi tmien ilsna dwar kif sacerdot jista’ jqaddes bir-rit il-qadim Tridentin. Id-DVD ghandu kummentarju ghaddej li fih jghidlek liema hi l-pozizzjoni ezatta (bic-centimetri, jekk joghgbok!) li sacerdot ghandu jiehu f’dan il-mument u l-iehor, kif ghandhom ikunu precizament hwejgu, fejn ghandhom ikunu bl-ezatt il-gandlieri u l-kalci u elf tentufa ohra bhal dawn. Meta c-celebrant jaghmel xi haga li mhux suppost, tidher “LE” kbira fuq l-iskrin!

Fl-Italja, gie ppubblikat dak li qed jissejjah il-“Gwida Trimelloni”. Dan hu kompenju ta’ 850 pagna li jghidlek u jispjegalek bl-ezatt u l-preciz ir-regoli liturgici kollha tar-rit Tridentin, li ma tmurx tiehu xi zball xi mkien. Ghal min irid, l-Ingilterra anki ppubblikaw malajr ktieb “teach yourself” halli s-sacerdoti Tridentisti jitghallmu malajr bl-amment il-Latin tal-quddiesa Tridentina.

Idea tajba?

Quddiem dan kollu, wiehed ma jistax ma jistaqsix jekk din tal-quddies Tridentina kinetx, wara kollox, idea xierqa. Wiehed m’ghandux jiddubita mill-intenzjonijiet tajba tal-papa, imma nahseb li ma kienx difficli hafna li wiehed jobsor x’kien se jigri ma’ xi whud bl-introduzzjoni mill-gdid tar-rit Tridentin b’mod universali. Ghal zewg grieden, bizibilju qtates qed jithallew jaghmlu xalata! U x-xalata taghhom tista’ tiswa lill-Knisja qares hafna.

Li jissahhah is-sens tas-sagru fil-hajja liturgika tal-Knisja certament mhijiex idea hazina. Anzi, hi idea sublimi, mixtieqa u mehtiega. Imma forsi l-Indult Universali tal-quddiesa Tridentina ma kienx l-ahjar mod kif seta’ jintlahaq dan l-iskop. Milli jidher, aktar se jservi sabiex isahhah ir-ritwalizmu milli s-sagralità; aktar se jiftah il-bibien ghall-artificjalità u s-superficjalità u jaghlaqhom ghall-genwini, milli jgedded il-hajja tat-talb.

X’ghandna nistennew minn dan kollu? Jaqaw mhux aktar cerimonjalizmu u liturgizmu? Jaqaw mhux tijonf akbar ta’ min ihobb jilghab bl-altari, jixxahxah fis-sagramentalizmu u jhalli n-naghga l-mitlufa tmur ghal rihha? Jaqaw mhux it-tishih ta’ centralizmu paternalistiku u puwerili? Jaqaw mhux aktar distorzjoni ta’ l-immagini tal-Kattolicizmu u dak li l-Kattolicizmu jirrapprezenta?

Siegha mudlama

Meta wiehed jahseb kemm gid twettaq bil-liturgija mgedda mill-Koncilju Vatikan II, wiehed jistaghgeb kif xi whud jistghu jikkunsidraw li jreggghu l-arlogg lura. Li s-sacerdot gie mehlus minn ritwalizmu ristrettiv u kwazi pervers mhuwiex forsi beneficcju kbir? U li l-fidili gew hafna u hafna eqreb tal-Kelma ta’ Alla u tat-talb tal-Knisja waqt il-quddies kollu mhuwiex beneficcju li ma jixraqx li jintilef?

Minkejja dan, huwa proprju dan li xi whud iridu jergghu jtellfu lill-Knisja. Huma dawn il-beneficcji li jridu jikkancellaw billi jreggghu l-arlogg ghal qabel il-Koncilju Vatikan II. Aktarx iridu jaraw li l-Knisja titrazzan mill-missjonijiet taghha ta’ gustizzja u paci fid-dinja u terga’ tinghalaq f’ritwalizmu sterili u pervers.

Forsi dan ma jasal biex isehh qatt. Forsi kien mehtieg li l-ahhar Tridentisti jinghataw il-habel halli jitghallqu bih. Forsi dan kollu hu parti minn pjan misterjuz ta’ Alla. Min jaf? Hu x’inhu, hi siegha mudlama.

Godwin's note: This article, written 3 years ago by Maltese Dominican friar Mark Montebello (in the photo above in "typical" attire) was very negative and in fact he tried to ridicule all the efforts being done by traditional Catholics around the world.

This article is still very relevant because the controversial priest has been summoned to Rome recently for a meeting with the head of the Dominican Order, Fr Carlos Aspiroz Costa, in the wake of other comments he wrote in the newspapers. It had been reported that Maltese Archbishop Paul Cremona insisted that the Dominican Order take steps against Fr Montebello, following articles he wrote about divorce and paedophilia as well as the priest's defence of a Nigerian person, who was charged with resisting arrest.

He is currently in Mexico.

Kontra r-Rit Tridentin?

2010-08-28T11:03:00.006+02:00

28 ta'Awwissu 2010

Sur Editur,

Nagħmel riferenza għall-artiklu “Ir-riskju ta' klerikaliżmu hu perikoluż” li deher fuq IL-ĠENSILLUM online tal-21 ta' Awwissu 2010. Personalment, hawn Malta nattendi l-quddiesa kemm bir-Rit skond il-Missal ta' Pawlu VI kif ukoll bir-Rit Tridentin minn saċerdoti li jqaddsu biż-żewġ forom. Ħassibni ħafna l-fatt li r-Rettur tas-Seminarju ta x'jifhem li huwa kontra r-Rit Tridentin. Tajjeb niftakru li:

"Ma hemm ebda kontradizzjoni bejn l-edizzjoni u l-oħra tal-Missal Ruman. Fil-ġrajja tal-Liturġija hemm tkabbir u progress, imma ebda qtugħ. Dak li għall-ġenerazzjonijiet ta’ qabel kien qaddis, jibqa’ qaddis u kbir anki għalina, u ma jistax f’daqqa waħda jkun għal kollox ipprojbit, jew saħansitra magħdud bħala ta’ ħsara. Ikun ta’ ġid għalina lkoll li nippreservaw ir-rikkezzi li xxettlu fil-fidi u fit-talb tal-Knisja, u li nagħtuhom il-post li jixirqilhom. Tabilħaqq, biex jgħixu għaqda sħiħa, anki s-saċerdoti tal-komunitajiet li huma marbutin mal-forma l-qadima ma jistgħux, bi prinċipju, jeskludu ċ-ċelebrazzjoni skond il-kotba l-ġodda. L-esklużjoni totali tar-rit il-ġdid ma tkunx għalhekk konsistenti mal-aċċettazzjoni tal-valur u l-qdusija tiegħu."

Dan il-kliem mhux jien qed ngħidu imma huwa mislut mill-ittra li l-Papa Benedittu XVI, bagħat lill-Isqfijiet madwar id-dinja biex jispjega aħjar ir-raġunijiet li wassluh biex jippromulga l-Motu Proprio Summorum Pontificum.

Tkun ħasra, għalhekk, jekk f'Malta nidhru li aħna kontra r-Rit Tridentin. Għal aktar informazzjoni wieħed jista' jidħol fis-sit:

http://www.protridentina.org/

Il-Fgura

GODWIN XUEREB

Important developments in Malta

2010-08-21T15:16:00.005+02:00

In the past weeks there have been a number of interesting developments locally as far as the traditional Catholic movement is concerned:

a) at least 6 Holy Masses in the Extraordinary Form of the Latin Rite were held in 4 different churches by 4 different Maltese priests.

b) Alas, we are also informed that - at least - another Mass scheduled was cancelled following pressures by some of the local Church authorities.

This can only be a small setback in a future that looks promising. More on this in a future post.

NB None of the mentioned Holy Masses were organised by Pro Tridentina (Malta). We mainly informed people who have expressed interest in the Tridentine Mass. What is encouraging is that although Pro Tridentina (Malta) has been quite discreet till now, concrete results have already been achieved.

Godwin Xuereb

21 August 2010

Feast of St. Pius X, Pope