Monday, November 2, 2020
Saturday, October 31, 2020
Very sad. As a German residing in Malta, I remember that in 2015 this was reported in 'Malta Today' newspaper: •Priests pleaded with Rome and Cardinal Marx of the Bishops Conference in Europe not to see Grech appointed as Archbishop of Malta due to "reprehensible behaviour." •Grech failed to carry out the Vatican's order to defrock perverted priests who allegedly threatened to expose other cases of sexual abuse by priests. •He possessed the "grin of a Cheshire Cat" and was the "embodiment of a heady combination of spiritual authority and power with the lack of human accountability," in addition to a "manifest attachment to material wealth." •He was also accused in no uncertain term of being a "bully," creating a "bullying culture" in the local Church and being obsessed with of thriving in a "media spin culture." •Gozo continued, at least in 2015, to live at "home with his parents," and was accused of nepotism! Very sad news indeed. These are the corrupt Catholic Church leaders nowadays.It had already been denied by Bishop Grech:
In a statement today, the Gozo Curia said that Bishop Mario Grech denies reports made in some international media, where it was alleged that he had threatened priests with suspension. The Curia said, “what is being stated by certain sections of the (international) media with reference to Bishop Mario Grech, namely that he `threatens priests with suspension (a divinis) for refusing communion to divorced/remarried,’ “is absolutely false.”
Archbishop Charles J. Scicluna and Bishop Mario Grech have prepared guidelines for priests, for the application of Chapter VIII of the Apostolic Exhortation of Pope Francis – Amoris Lætitia . This chapter is an invitation for mercy and for pastoral discernment. In a letter read on Sunday in the churches of Gozo and Malta, the bishops explained that “this message is also relevant to the couples and families who find themselves in complex situations, especially those involving separated or divorced persons who have entered a new union. Although they may have “lost” their first marriage, some of these persons have not “lost” their hope in Jesus. Some of these earnestly desire to live in harmony with God and with the Church, so much so, that they are asking us what they can do in order to be able to celebrate the sacraments of Reconciliation and the Eucharist.”
Sunday, October 25, 2020
With Archbishop Charles J. Scicluna, Grech co-authored the Maltese bishops' pastoral guidelines on Amoris Laetitia, released in January 2017, which stated that in certain cases a divorced Catholic who remarried might receive communion after "honest discernment". The guidelines were republished in L'Osservatore Romano. The guidelines infamously said that:"the doctrine of the faith is capable of progressively acquiring a greater depth"and that addressing people in complex familial relations, or homosexuals or parents of homosexuals, "It is necessary to learn to speak that language which is known to contemporary human beings and who acknowledge it as a way of conveying the truth and the charity of the Gospel."
"If, as a result of the process of discernment, a separated or divorced person who is living in a new relationship manages, with an informed and enlightened conscience, to acknowledge and believe that he or she is at peace with God, he or she cannot be precluded from participating in the sacraments of Reconciliation and the Eucharist."In a December 2018 interview, he said he enjoyed discussions with atheists that sharpened his own beliefs and preferred dialogue to the confrontation his critics preferred. When asked about family and sexual issues he said:
If someone comes to me, asking me for help to discover Jesus Christ... he or she could be homosexual, and even in a homosexual relationship. It doesn’t matter. I will not impede that person; on the contrary I would help. The last thing I would do is take up a position against that person.... Before, we would say: 'put your life in order first, and then we’ll begin the journey towards God'. Today, on the other hand, we would say: 'Let us approach Jesus Christ... and Christ will help us put our lives in order.' ... 'Black' and 'white' still exist; but the grey area in-between has grown. It is in the grey areas that we must search. That’s why I said that I am wary of those priests, or Christians, who feel they already know all the answers. No one can make that claim. We all have to continue searching.On 2 October 2019, Pope Francis named him Pro-Secretary General of the Synod of Bishops, in anticipation of succeeding Cardinal Lorenzo Baldisseri when he retired as Secretary General. Grech worked alongside Baldisseri and participated as a member in the Synod of Bishops for the Pan-Amazon region. Grech was also the Apostolic Administrator of the Diocese of Gozo until 2020. He was one of five Synod officials who served ex offico on the fifteen-person commission that was responsible for drafting the final document of the Amazon Synod. In his first interview after his appointment he stated that
"there is a movement toward which the Church can acquire a greater feminine face that would also reflect Mary’s face". On 4 July 2020, Pope Francis named Grech a member of the Pontifical Council for Promoting Christian Unity, with the exception of reconciliation with traditional Catholic communities. On 25 October 2020, Pope Francis announced he would raise him to the rank of cardinal at a consistory scheduled for 28 November 2020. The previous Maltese cardinals were: Fabrizio Sceberras Testaferrata and Prospero Grech OSA .
Tuesday, September 1, 2020
Fr. Alfredo Morselli's “Thesis on the Council” can be explained briefly as follows:
1 The present crisis is of unprecedented gravity, essentially neo-modernist, but much graver than the original modernist crisis at the beginning of the 20th century.
2 However, Vatican II is not simply the cause of the present crisis, because:
2.1 The crisis began long before 1960,
2.2 its neo-modernism would never have taken root without the deep corruption of modern man, and
2.3 similarly the pontificate of Pope Francis was prepared long before the 21st century.
3 We must distinguish between the Council itself and the post-Council, or aftermath of the Council:
3.1 The Council cannot be blamed for all errors attributed to it, even if they were done in its name,
3.2 The Holy Spirit was at the Council, so that one cannot say there was no good at all in the Council.
4 The Council texts do include ambiguous formulae, which give the neo-modernists an opening.
5 Almost all these problems have been solved subsequently by official Church Declarations.
6 The problems represent not so much errors as the desire to be inclusive rather than exclusive.
7 A tragic example of that desire is the Council’s refusal to condemn Communism.
8 Calling the Council “pastoral” does not mean that there is nothing dogmatic in its pronouncements.
9 One may only criticize the Council in accordance with Church teaching on the Faith. Hence
9.1 Faith means believing God, i.e. accepting and not choosing what truths one will believe.
9.2 The Catholic Church’s Magisterium is the prime decider of which are those truths to believe.
9.3 That Magisterium is not open to private interpretation. It alone can interpret its own decisions.
Wednesday, August 26, 2020
Tuesday, August 11, 2020
Recently this Blog was informed that the Tridentine Mass has stopped being celebrated in Birkirkara. For the foreseeable future it has been transferred to the Jesuits’ Church in Valletta. While, on paper, this is a welcome development - Valletta being more central - the good news might be short-term only. A regular attendee confirmed that this is also due to the fact of the COVID-19 virus, Birkirkara's church being small for the current ASPM congregation.
It is our sincere wish that more priests (there are already some who wish to) will be allowed to celebrate the Tridentine Mass on a regular basis. Otherwise, the traditional Catholics would be considered as a small part of today's Church. Also, the less Tridentine Masses by different priests are held, the more people would think that traditional Catholics:
- reject the idea of contents a priori prevailing over form. In the case of religious rituals, form and contents do not just form two separable, autonomous entities, but connect with each other through complex relationships, including theological, psychological, phenomenal, aesthetic and historic dimensions.
- These aspects, in their turn, play a role in the perception of these rituals by the faithful and in their spiritual lives. Considering the fact that Church rituals from their very beginning were intertwined with doctrinal truth, changing these rituals may have a tremendous effect on religious conscience and a severe impact on the faithful.
- Some consider any pre-Vatican II practice as exclusively theirs, denying that the Catholic Church has any claims upon a history before Saint Pope Paul VI.
Friday, May 1, 2020
CONGREGATION FOR THE DOCTRINE OF THE FAITH
Note for the presentation of the Decree Cum sanctissima
on the liturgical celebration in honour of Saints
in the forma extraordinaria of the Roman Rite
With the Decree Cum sanctissima of 22 February 2020, the Congregation for the Doctrine of the Faith, which since January 2019 deals with those matters formerly assigned to the Pontifical Commission “Ecclesia Dei”, completed the work initiated several years earlier by that Commission in order to fulfill the mandate given by Pope Benedict XVI to facilitate the celebration of more recently canonized Saints according to the forma extraordinaria of the Roman Rite. Indeed, since the Sanctoral of the forma extraordinaria is determined by the liturgical books in force in 1962, Saints canonized thereafter were not included therein.
The studies carried out in order to develop a practical solution for the liturgical celebration of more recent Saints in the Usus Antiquior provided an opportunity to address the many issues that this matter raises, such as the density of the existing calendar (particularly as regards III class feasts), the consideration of all the repercussions of any potential changes, the always preferable consistency between Mass and the Divine Office, and the matter of the liturgical texts to be used.
In this context, it appeared that rather than dealing with this or that more recent Saint, it would be more appropriate to lay down a general principle that would enable, within the general rubrical context of the forma extraordinaria, and when the liturgical day permits, the celebration of any Saint canonized after the 1960s, on the date of their proper feast.
Specifically, the Decree broadens the scope of missæ festivæ latiore sensu referred to in n. 302-c of the Rubricæ Generales Missalis Romani (which hitherto only applied to IV class days), to a number of III class feasts and to III class vigils (cf. Decree, n. 1). It is therefore clear that the new provisions will not in any way affect other celebrations, and in particular those of the I or II classes. In addition, the Decree specifies that missæ festivæ latiore sensu may be celebrated in honour of Saints canonized after 26 July 1960 (which is the date of the last amendment to the Martyrology of the forma extraordinaria), on their respective liturgical feast day (n. 2).
With this principle in mind, the other provisions of the Decree give the necessary indications that derive therefrom, such as the applicability to the Divine Office, which in such a case is to be celebrated in full in honour of the Saint (n. 3), the requirement to make a commemoration of potentially occurring III class feasts, as the case may be (n. 4), and the rules relating to the selection of the liturgical texts to be used (n. 5). Regarding this particular point, one should note the three successive sources from which texts are to be drawn, namely in the first place the Proprium Sanctorum pro aliquibus locis which already exists in the Missal of the forma extraordinaria, secondly a special Supplement to be published by the Holy See in the future, and finally, should the two former sources be lacking, the existing Commune Sanctorum.
It is noteworthy that the celebration of more recent Saints pursuant to the new provisions is a mere possibility, and therefore it remains optional. Accordingly, those who wish to continue to celebrate the Saints according to the existing calendar of the forma extraordinaria as it appears in the liturgical books, remain free to do so. In relation to this, one should be reminded that the existence of optional feasts in honour of the Saints is not a complete novelty in the Roman Rite, given that throughout the post-tridentine period, and up till the rubrical reform carried out by Pope St. Pius X, the calendar included no less that twenty-five such so-called ad libitum feasts.
The new Decree also opens a further possibility for cases in which whilst following the existing calendar, one wishes at the same time to honour eventual other occurring Saints. Specifically, according to n. 6 of the Decree, an ad libitum commemoration of an occurring Saint may be made, if said Saint appears in the Proprium pro aliquibus locis or in the future special Supplement.
In choosing whether or not to make use of the provisions of the Decree in liturgical celebrations in honour of the Saints, the celebrant is expected to make use of good pastoral common sense. As regards the particular case of celebrations in Religious Institutes and Societies of Apostolic Life, n. 7 of the Decree provides some useful clarification.
The Decree concludes (n. 8) with reference to a list of seventy III class feasts that may never be impeded by its provisions. This list, which is provided as an annex, reflects the particular importance of the feasts in question, on the basis of precise criteria, e.g. the importance of these respective Saints in the Plan of Salvation or in the history of the Church, their importance in terms of either the devotion they have generated or their writings, or the antiquity of their worship in Rome.
 Cf. Francis, Apostolic Letter in the form of Motu Proprio on the Pontifical Commission “Ecclesia Dei”, 17 January 2019.
 “New Saints (…) can and should be inserted in the old Missal. The “Ecclesia Dei” Commission, in contact with various bodies devoted to the Usus Antiquior, will study the practical possibilities in this regard”: Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, AAS 99 (2007) 798. This mandate was further confirmed and completed in 2011 by the Instruction Universæ Ecclesiæ of the same Pontifical Commission: cf. Pontifical Commission “Ecclesia Dei”, Instruction on the Application of the Apostolic Letter Summorum Pontificum of His Holiness Benedict XVI given Motu Proprio, n. 25, AAS 103 (2011) 418.
 In fact there is only one such III class vigil in the calendar of the forma extraordinaria, namely that of St. Lawrence on 9 August. On this subject one may be reminded that from 1568 until the Codex Rubricarum of 1960, non-privileged vigils such as that of St. Lawrence were of the simplex rite, and accordingly, when they fell in occurrence with a semiduplex or duplex feast of a Saint, that feast would prevail over the vigil. With the reform enacted under St. Pius X in 1911-1914, in non-conventual Masses the celebrant could, in certain cases, choose between the Mass of the occurring Saint or the Mass of the vigil (cr. Additiones et variationes in rubricis Missalis, n. 1).
Wednesday, April 15, 2020
Guidelines on how to practice your faith during the coronavirus pandemic:
1. Practice the habit of trying to elicit Perfect Contrition and of partaking in Spiritual Communion until you have the opportunity to receive the true Sacrament of Penance.
2. Say the Rosary together with your family.
3. Read spiritual works.
4. Study the Propers of the Roman Missal.
Unless there are important notifications this Blog will remain inactive till daily life returns to normal.