The First Seminary Chapel in the USA Built for Seminarians in the Extraordinary Form of the Roman Rite in 40 Years

DENTON, Nebraska – January 22, 2010 – The Priestly Fraternity of Saint Peter is pleased to announce the Pontifical Consecration of its newly built chapel at Our Lady of Guadalupe Seminary on Wednesday, March 3rd at 10:00am (CST). Bishop Fabian Bruskewitz will celebrate the Pontifical Consecration and Mass according to the Extraordinary Form of the Roman Rite.

The five hour ceremony will be held in the presence of a very special guest from the Vatican, William Cardinal Levada, Prefect of the Congregation for the Doctrine of the Faith. The Priestly Fraternity of Saint Peter is delighted to have the presence of one of the highest ranking officials in the Catholic Church. Cardinal Levada's presence is connected with his position as President of the Pontifical Commission Ecclesia Dei established by Pope John Paul II and recently expanded by Pope Benedict XVI to facilitate the full incorporation into the life of the Church of communities and individuals attached to the Extraordinary Form.

Thanks to Thomas Gordon Smith, its architect, the seminary chapel reflects a contemporary rebirth in the rich tradition of classical Catholic architecture. Upon entering through its mahogany doors, the visitor will be immersed in the chapel's beauty and grandeur which include an elevated main altar, emphasized by a 31-foot marble canopy or "baldachino", the chapel's seven side altars and liturgical choir stalls which seat 92 seminarians and priests. These are some of the integral qualities of this chapel which, on March 3rd, will be full of the people for which it was made.

The Pontifical Consecration and Mass is open to all of the public. Any and all the faithful are cordially invited and are most welcome to attend this joyful event and enjoy refreshments afterward.

Due to the number of guests and limited space, rooms and television screens will be provided for those outside of the chapel who wish to participate.

The Pontifical Consecration and Mass will be televised live on the Eternal World Television Network (EWTN) at 11:00AM (EST). Watch the Pontifical Consecration and Mass Live Online!

www.ewtn.com/audiovideo

Papal liturgist sees need for 'reform of the reform'

January 07, 2010

Msgr. Guido Marini, the master of ceremonies for papal ceremonies, called for a liturgical “reform of the reform” in a January 6 address to a conference organized by the Confraternity of Catholic Clergy. Msgr. Marini explained that this movement should “move one more step ahead in understanding the authentic spirit of the liturgy.”

The Vatican’s chief liturgist said that a renewal of the liturgy must reflect “the uninterrupted tradition of the Church,” incorporating the suggestions of Vatican II into that tradition. The conciliar reforms, he insisted, must be understood as being in continuity with the traditions of previous centuries. “The only disposition which permits us to attain the authentic spirit of the liturgy,” he said, “is to regard both the present and the past liturgy of the Church as one patrimony in continuous development.”

Msgr. Marini lamented that the need for renewal is evident in the widespread abuses of the liturgical. He observed that “it is not difficult to realize how far distant some modes of conduct are from the authentic spirit of the liturgy.” He added: “For this, we priests are largely responsible.”

Citing the works of then-Cardinal Ratzinger, from before his election as Benedict XVI, the Italian cleric emphasized that the form of the liturgy is established by the whole Church, and should not be altered arbitrarily by an individual priest-celebrant. He decried the “despotic behavior” of priests who disregard liturgical rules, and emphasized that the liturgy “is not made available to us in order to be subjected to our personal interpretation; rather, the liturgy is made available so as to be fully at the disposal of all, yesterday just as today and also tomorrow.”

Msgr. Marini continued:

What casual folly it is indeed, to claim for ourselves the right to change in a subjective way the holy signs which time has sifted, through which the Church speaks about herself, her identity and her faith!

Offering a few reflections on means of renewing the sense of the sacred in the liturgy, the Vatican official spoke first about the traditional ad orientem posture, “a traditiona which goes back to the origins of Christianity.” He argued that when priest and congregation alike face toward the east, it is “a characteristic expression of the authentic spirit of the liturgy.” He went on:

In our time, the expression “celebrating facing the people” has entered our common vocabulary. If one’s intention in using this expression is to describe the location of the priest, who, due to the fact that today he often finds himself facing the congregation because of the placement of the altar, in this case such an expression is acceptable. Yet such an expression would be categorically unacceptable the moment it comes to express a theological proposition. Theologically speaking, the holy Mass, as a matter of fact, is always addressed to God through Christ our Lord, and it would be a grievous error to imagine that the principal orientation of the sacrificial action is the community.

Msgr. Marini said that every aspect of the liturgy should be designed to encourage adoration. He pointed out that Pope Benedict has begun the practice of having the faithful, at papal liturgies, receive Communion kneeling, on the tongue, as a way to “render visible the proper attitude of adoration before the greatness of the mystery of the Eucharistic presence of our Lord.” While he wholeheartedly endorsed the call for active participation in the liturgy, the papal liturgist said that the participation of the laity would not be “truthfully active if it did not lead to adoration of the mystery of salvation in Christ Jesus, who for our sake died and is risen.”

Christus Regnat - an Irish Journal

'Christus Regnat' is the journal of St. Conleth's Catholic Heritage Association (Ireland). It features articles on Catholic heritage, biographies, history, music, spirituality and liturgy in Ireland. December 2009 issue is now available.

http://catholicheritage.blogspot.com/2009/12/christvs-regnat-december-2009.html

Omelia del Papa nella Notte di Natale 2009

Cari fratelli e sorelle,"Un bambino è nato per noi, ci è stato dato un figlio" (Is 9, 5). Ciò che Isaia, guardando da lontano verso il futuro, dice a Israele come consolazione nelle sue angustie ed oscurità, l’Angelo, dal quale emana una nube di luce, lo annuncia ai pastori come presente: "Oggi, nella città di Davide, è nato per voi un Salvatore, che è Cristo Signore" (Lc 2, 11). Il Signore è presente. Da questo momento, Dio è veramente un "Dio con noi". Non è più il Dio distante, che, attraverso la creazione e mediante la coscienza, si può in qualche modo intuire da lontano. Egli è entrato nel mondo. È il Vicino. Il Cristo risorto lo ha detto ai suoi, a noi: "Ecco, io sono con voi tutti i giorni, fino alla fine del mondo" (Mt 28, 20). Per voi è nato il Salvatore: ciò che l’Angelo annunciò ai pastori, Dio ora lo richiama a noi per mezzo del Vangelo e dei suoi messaggeri. È questa una notizia che non può lasciarci indifferenti. Se è vera, tutto è cambiato. Se è vera, essa riguarda anche me. Allora, come i pastori, devo dire anch’io: Orsù, voglio andare a Betlemme e vedere la Parola che lì è accaduta. Il Vangelo non ci racconta senza scopo la storia dei pastori. Essi ci mostrano come rispondere in modo giusto a quel messaggio che è rivolto anche a noi. Che cosa ci dicono allora questi primi testimoni dell’incarnazione di Dio?

Dei pastori è detto anzitutto che essi erano persone vigilanti e che il messaggio poteva raggiungerli proprio perché erano svegli. Noi dobbiamo svegliarci, perché il messaggio arrivi fino a noi. Dobbiamo diventare persone veramente vigilanti. Che significa questo? La differenza tra uno che sogna e uno che sta sveglio consiste innanzitutto nel fatto che colui che sogna si trova in un mondo particolare. Con il suo io egli è rinchiuso in questo mondo del sogno che, appunto, è soltanto suo e non lo collega con gli altri. Svegliarsi significa uscire da tale mondo particolare dell’io ed entrare nella realtà comune, nella verità che, sola, ci unisce tutti. Il conflitto nel mondo, l’inconciliabilità reciproca, derivano dal fatto che siamo rinchiusi nei nostri propri interessi e nelle opinioni personali, nel nostro proprio minuscolo mondo privato. L’egoismo, quello del gruppo come quello del singolo, ci tiene prigionieri dei nostri interessi e desideri, che contrastano con la verità e ci dividono gli uni dagli altri. Svegliatevi, ci dice il Vangelo. Venite fuori per entrare nella grande verità comune, nella comunione dell’unico Dio. Svegliarsi significa così sviluppare la sensibilità per Dio; per i segnali silenziosi con cui Egli vuole guidarci; per i molteplici indizi della sua presenza. Ci sono persone che dicono di essere "religiosamente prive di orecchio musicale". La capacità percettiva per Dio sembra quasi una dote che ad alcuni è rifiutata. E in effetti – la nostra maniera di pensare ed agire, la mentalità del mondo odierno, la gamma delle nostre varie esperienze sono adatte a ridurre la sensibilità per Dio, a renderci "privi di orecchio musicale" per Lui. E tuttavia in ogni anima è presente, in modo nascosto o aperto, l’attesa di Dio, la capacità di incontrarlo. Per ottenere questa vigilanza, questo svegliarsi all’essenziale, vogliamo pregare, per noi stessi e per gli altri, per quelli che sembrano essere "privi di questo orecchio musicale" e nei quali, tuttavia, è vivo il desiderio che Dio si manifesti. Il grande teologo Origene ha detto: se io avessi la grazia di vedere come ha visto Paolo, potrei adesso (durante la Liturgia) contemplare una grande schiera di Angeli (cfr in Lc 23, 9). Infatti – nella Sacra Liturgia, gli Angeli di Dio e i Santi ci circondano. Il Signore stesso è presente in mezzo a noi. Signore, apri gli occhi dei nostri cuori, affinché diventiamo vigilanti e veggenti e così possiamo portare la tua vicinanza anche ad altri!

Torniamo al Vangelo di Natale. Esso ci racconta che i pastori, dopo aver ascoltato il messaggio dell’Angelo, si dissero l’un l’altro: "'Andiamo fino a Betlemme' … Andarono, senza indugio" (Lc 2, 15s.). "Si affrettarono" dice letteralmente il testo greco. Ciò che era stato loro annunciato era così importante che dovevano andare immediatamente. In effetti, ciò che lì era stato detto loro andava totalmente al di là del consueto. Cambiava il mondo. È nato il Salvatore. L’atteso Figlio di Davide è venuto al mondo nella sua città. Che cosa poteva esserci di più importante? Certo, li spingeva anche la curiosità, ma soprattutto l’agitazione per la grande cosa che era stata comunicata proprio a loro, i piccoli e uomini apparentemente irrilevanti. Si affrettarono – senza indugio. Nella nostra vita ordinaria le cose non stanno così. La maggioranza degli uomini non considera prioritarie le cose di Dio, esse non ci incalzano in modo immediato. E così noi, nella stragrande maggioranza, siamo ben disposti a rimandarle. Prima di tutto si fa ciò che qui ed ora appare urgente. Nell’elenco delle priorità Dio si trova spesso quasi all’ultimo posto. Questo – si pensa – si potrà fare sempre. Il Vangelo ci dice: Dio ha la massima priorità. Se qualcosa nella nostra vita merita fretta senza indugio, ciò è, allora, soltanto la causa di Dio. Una massima della Regola di san Benedetto dice: "Non anteporre nulla all’opera di Dio (cioè all’ufficio divino)". La Liturgia è per i monaci la prima priorità. Tutto il resto viene dopo. Nel suo nucleo, però, questa frase vale per ogni uomo. Dio è importante, la realtà più importante in assoluto nella nostra vita. Proprio questa priorità ci insegnano i pastori. Da loro vogliamo imparare a non lasciarci schiacciare da tutte le cose urgenti della vita quotidiana. Da loro vogliamo apprendere la libertà interiore di mettere in secondo piano altre occupazioni – per quanto importanti esse siano – per avviarci verso Dio, per lasciarlo entrare nella nostra vita e nel nostro tempo. Il tempo impegnato per Dio e, a partire da Lui, per il prossimo non è mai tempo perso. È il tempo in cui viviamo veramente, in cui viviamo lo stesso essere persone umane.

Alcuni commentatori fanno notare che per primi i pastori, le anime semplici, sono venuti da Gesù nella mangiatoia e hanno potuto incontrare il Redentore del mondo. I sapienti venuti dall’Oriente, i rappresentanti di coloro che hanno rango e nome, vennero molto più tardi. I commentatori aggiungono: questo è del tutto ovvio. I pastori, infatti, abitavano accanto. Essi non dovevano che "attraversare" (cfr Lc 2, 15) come si attraversa un breve spazio per andare dai vicini. I sapienti, invece, abitavano lontano. Essi dovevano percorrere una via lunga e difficile, per arrivare a Betlemme. E avevano bisogno di guida e di indicazione. Ebbene, anche oggi esistono anime semplici ed umili che abitano molto vicino al Signore. Essi sono, per così dire, i suoi vicini e possono facilmente andare da Lui. Ma la maggior parte di noi uomini moderni vive lontana da Gesù Cristo, da Colui che si è fatto uomo, dal Dio venuto in mezzo a noi. Viviamo in filosofie, in affari e occupazioni che ci riempiono totalmente e dai quali il cammino verso la mangiatoia è molto lungo. In molteplici modi Dio deve ripetutamente spingerci e darci una mano, affinché possiamo trovare l’uscita dal groviglio dei nostri pensieri e dei nostri impegni e trovare la via verso di Lui. Ma per tutti c’è una via. Per tutti il Signore dispone segnali adatti a ciascuno. Egli chiama tutti noi, perché anche noi si possa dire: Orsù, "attraversiamo", andiamo a Betlemme – verso quel Dio, che ci è venuto incontro. Sì, Dio si è incamminato verso di noi. Da soli non potremmo giungere fino a Lui. La via supera le nostre forze. Ma Dio è disceso. Egli ci viene incontro. Egli ha percorso la parte più lunga del cammino. Ora ci chiede: Venite e vedete quanto vi amo. Venite e vedete che io sono qui. Transeamus usque Bethleem, dice la Bibbia latina. Andiamo di là! Oltrepassiamo noi stessi! Facciamoci viandanti verso Dio in molteplici modi: nell’essere interiormente in cammino verso di Lui. E tuttavia anche in cammini molto concreti – nella Liturgia della Chiesa, nel servizio al prossimo, in cui Cristo mi attende.

Ascoltiamo ancora una volta direttamente il Vangelo. I pastori si dicono l’un l’altro il motivo per cui si mettono in cammino: "Vediamo questo avvenimento". Letteralmente il testo greco dice: "Vediamo questa Parola, che lì è accaduta". Sì, tale è la novità di questa notte: la Parola può essere guardata. Poiché si è fatta carne. Quel Dio di cui non si deve fare alcuna immagine, perché ogni immagine potrebbe solo ridurlo, anzi travisarlo, quel Dio si è reso, Egli stesso, visibile in Colui che è la sua vera immagine, come dice Paolo (cfr 2 Cor 4, 4; Col 1, 15). Nella figura di Gesù Cristo, in tutto il suo vivere ed operare, nel suo morire e risorgere, possiamo guardare la Parola di Dio e quindi il mistero dello stesso Dio vivente. Dio è così. L’Angelo aveva detto ai pastori: "Questo per voi il segno: troverete un bambino avvolto in fasce, adagiato in una mangiatoia" (Lc 2, 12; cfr 16). Il segno di Dio, il segno che viene dato ai pastori e a noi, non è un miracolo emozionante. Il segno di Dio è la sua umiltà. Il segno di Dio è che Egli si fa piccolo; diventa bambino; si lascia toccare e chiede il nostro amore. Quanto desidereremmo noi uomini un segno diverso, imponente, inconfutabile del potere di Dio e della sua grandezza. Ma il suo segno ci invita alla fede e all’amore, e pertanto ci dà speranza: così è Dio. Egli possiede il potere ed è la Bontà. Ci invita a diventare simili a Lui. Sì, diventiamo simili a Dio, se ci lasciamo plasmare da questo segno; se impariamo, noi stessi, l’umiltà e così la vera grandezza; se rinunciamo alla violenza ed usiamo solo le armi della verità e dell’amore. Origene, seguendo una parola di Giovanni Battista, ha visto espressa l’essenza del paganesimo nel simbolo delle pietre: paganesimo è mancanza di sensibilità, significa un cuore di pietra, che è incapace di amare e di percepire l’amore di Dio. Origene dice dei pagani: "Privi di sentimento e di ragione, si trasformano in pietre e in legno" (in Lc 22, 9). Cristo, però, vuole darci un cuore di carne. Quando vediamo Lui, il Dio che è diventato un bambino, ci si apre il cuore. Nella Liturgia della Notte Santa Dio viene a noi come uomo, affinché noi diventiamo veramente umani. Ascoltiamo ancora Origene: "In effetti, a che gioverebbe a te che Cristo una volta sia venuto nella carne, se Egli non giunge fin nella tua anima? Preghiamo che venga quotidianamente a noi e che possiamo dire: vivo, però non vivo più io, ma Cristo vive in me (Gal 2, 20)" (in Lc 22, 3).

Sì, per questo vogliamo pregare in questa Notte Santa. Signore Gesù Cristo, tu che sei nato a Betlemme, vieni a noi! Entra in me, nella mia anima. Trasformami. Rinnovami. Fa’ che io e tutti noi da pietra e legno diventiamo persone viventi, nelle quali il tuo amore si rende presente e il mondo viene trasformato. Amen.

Solidarity with Pope Benedict XVI

The dramatic moment when Benedict XVI was knocked down by a woman.

Oremus pro pontifice nostro Benedicto. Dominus conservet eum et vivificet eum et beatum faciat eum in terra et non tradat eum in animam inimicorum eius.

Video: Pope Benedict XVI knocked down at Christmas Mass

Merry Christmas

Omnibus Lectoribus Internexus Pro Tridentina (Malta) Blog Beatam Nativitatem! Christi Iesus Pax Sit Vobis Semper!

I hope that, at least on Christmas, you will be able to attend a Traditional Latin Mass. If you have this blessing, be sure to offer a prayer there for the many traditional Catholics, including the undersigned, who have nothing at all. Godwin

La Basilica di San Pietro e i messali tridentini. Un felice intervento del card. Arciprete

venerdì 18 dicembre 2009

La Basilica di San Pietro e i messali tridentini. Un felice intervento del card. Arciprete

Da quando il motu proprio di Sua Santità Benedetto XVI ha concesso, ai sacerdoti, massima libertà di celebrare le messe sine populo nella forma che meglio loro aggrada, ordinaria o straordinaria, numerosi sono stati i presbiteri che hanno cercato di solennizzare con il rito della Tradizione il loro passaggio in San Pietro. Ma un ostacolo pratico di non poco momento è stato frapposto a tale legittimo anelito: la Sacrestia di San Pietro non conservava nemmeno un Messale vetus ordo.

Strano, davvero. Non c'è pieve di campagna, parrocchietta di periferia, non parliamo di cattedrali, dove nei secoli non si siano accumulati, insieme a paramenti e suppellettili più o meno preziosi, i ponderosi volumoni indispensabili alla liturgia: spesso il Messale utilizzato era vecchio di decenni, o perfino secoli, ma non si buttava e si continuava all'occorrenza ad usare perché, fino agli anni Sessanta, bastava qualche minimo adattamento (o l'aggiunta di qualche foglio volante con nuove feste), per celebrare la Messa. I tomi si accumulavano e si conservavano col giusto devoto onore.

Figuriamoci quindi in San Pietro, ove non c'era sacerdote di passaggio che non anelasse celebrare in uno dei tanti altari laterali: quale ricchezza di tomi e messali, quale deposito di sacri libri liturgici doveva esserci! E invece, d'improvviso, tutto sparito. Chissà che ne è stato: ci vien da pensare che, ai tempi dell'immediato postconcilio, sia avvenuto un liberatorio Bücherverbrennung di sinistra memoria.

Tant'è, questa la situazione. Il reverendo don Stefano Carusi, dell'Istituto del Buon Pastore, ci trasmette per la pubblicazione la lettera che ha inviato al cardinal Arciprete, per lamentare il fatto e far presente come, dalle parole stesse raccolte in Sacrestia, apparisse chiaro che quell'assenza di Messali non era casuale (il che, come vedrete, è ben grave). Leggete la lettera molto attentamente: è di estremo interesse.

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgg-Q1BN6WtcWU4ISQOUzo6PLbyNkXpNRQItM4BkM0O3QdttsStRUsQg5fleX9M6vqxl4HHKfy8E0hA06__EoZeEbbu_u6fkFok0dC6HDLne-fpfeF6w-RWhHAde9wZoiwVWZaFjECHAsQ/s1600-h/scansione0001.jpg

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhkvGTgvS16A0uKub2uoCl4ol26G88qS6VNks9Mgd-pX3tYjUpoWm79Hi2N6qSB1VEiKN3KIdeMkI2UAhgz9MYQqAhDwXGTVfq3j6KSzW5gcxCzoUM-XjmZHWkp-BHdzi1cVoP9glYRrbI/s1600-h/scansione0002.jpg

Alla lettera è seguita fattiva e positiva risposta. Siamo perciò lieti di render noto che il cardinal Comastri in persona, Arciprete della Basilica, si è impegnato per rendere disponibili quattro Messali del 1962. Diamo atto al cardinale di questo suo gesto molto positivo, col quale si impegna decisamente a favorire la forma straordinaria in San Pietro e, nel ringraziarlo per il gesto esemplare (se ogni cattedrale del mondo facesse altrettanto, i disegni del Papa procederebbero con ben maggiore speditezza!), invitiamo tutti i sacerdoti amanti del rito nella forma tradizionale ad approfittarne e a non lasciarsi sfuggire la preziosa occasione; tutti a San Pietro, quindi; ed è il caso di dirlo: Introibo ad altare Dei...

Good Church Manners

From the bulletin of St. Vincent de Paul Church, Kansas City, Missouri:

1. Your first duty on entering a church is to remember the Real Presence of the Blessed Sacrament. Therefore, genuflect until the right knee touches the ground near your left heel. Then, in the pew, kneel and greet our Lord with a prayer.

2. Never talk unnecessarily in church. The church is Christ's audience chamber. Speak only to Him. Keep other conversations for the outside.

3. From the Sanctus to the priest's communion is the most solemn part of the Mass. Do try to kneel during ALL of it.

4. Do not sit back on the seat when those behind you are kneeling in prayer. They have no place to put their hands or prayer book but on your back.

5. An outburst of coughing immediately after the Consecration is surely not a fitting welcome for Our Lord.

6. When you are one of the last ones to receive Holy Communion at the altar rail, it shows a lack of consideration to compel the priest to go to the far end of the rail merely to suit you.

7. Don't COME LATE for Sunday Mass or LEAVE EARLY. If you do this habitually, you may be committing a sin. Leave the church only when the priest has left the sanctuary

8. You are wanting in charity when you say your prayers so loudly that you disturb your neighbors. Our Lord is not deaf and hears even a whispered prayer.

9. Women should have their heads covered when in church, but not with a covering which would be a distraction to others.

10. Do not cling stubbornly to the end of the pew. To do so may cause annoyance and inconvenience to others.

Latin Mass Appeal

November 29, 2009

By KENNETH J. WOLFE
Washington

Pope Benedict XVI

WALKING into church 40 years ago on this first Sunday of Advent, many Roman Catholics might have wondered where they were. The priest not only spoke English rather than Latin, but he faced the congregation instead of the tabernacle; laymen took on duties previously reserved for priests; folk music filled the air. The great changes of Vatican II had hit home.

All this was a radical break from the traditional Latin Mass, codified in the 16th century at the Council of Trent. For centuries, that Mass served as a structured sacrifice with directives, called “rubrics,” that were not optional. This is how it is done, said the book. As recently as 1947, Pope Pius XII had issued an encyclical on liturgy that scoffed at modernization; he said that the idea of changes to the traditional Latin Mass “pained” him “grievously.”

Paradoxically, however, it was Pius himself who was largely responsible for the momentous changes of 1969. It was he who appointed the chief architect of the new Mass, Annibale Bugnini, to the Vatican’s liturgical commission in 1948.

Bugnini was born in 1912 and ordained a Vincentian priest in 1936. Though Bugnini had barely a decade of parish work, Pius XII made him secretary to the Commission for Liturgical Reform. In the 1950s, Bugnini led a major revision of the liturgies of Holy Week. As a result, on Good Friday of 1955, congregations for the first time joined the priest in reciting the Pater Noster, and the priest faced the congregation for some of the liturgy.

The next pope, John XXIII, named Bugnini secretary to the Preparatory Commission for the Liturgy of Vatican II, in which position he worked with Catholic clergymen and, surprisingly, some Protestant ministers on liturgical reforms. In 1962 he wrote what would eventually become the Constitution on the Sacred Liturgy, the document that gave the form of the new Mass.

Many of Bugnini’s reforms were aimed at appeasing non-Catholics, and changes emulating Protestant services were made, including placing altars to face the people instead of a sacrifice toward the liturgical east. As he put it, “We must strip from our ... Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren, that is, for the Protestants.” (Paradoxically, the Anglicans who will join the Catholic Church as a result of the current pope’s outreach will use a liturgy that often features the priest facing in the same direction as the congregation.)

How was Bugnini able to make such sweeping changes? In part because none of the popes he served were liturgists. Bugnini changed so many things that John’s successor, Paul VI, sometimes did not know the latest directives. The pope once questioned the vestments set out for him by his staff, saying they were the wrong color, only to be told he had eliminated the week-long celebration of Pentecost and could not wear the corresponding red garments for Mass. The pope’s master of ceremonies then witnessed Paul VI break down in tears.

Bugnini fell from grace in the 1970s. Rumors spread in the Italian press that he was a Freemason, which if true would have merited excommunication. The Vatican never denied the claims, and in 1976 Bugnini, by then an archbishop, was exiled to a ceremonial post in Iran. He died, largely forgotten, in 1982.

But his legacy lived on. Pope John Paul II continued the liberalizations of Mass, allowing females to serve in place of altar boys and to permit unordained men and women to distribute communion in the hands of standing recipients. Even conservative organizations like Opus Dei adopted the liberal liturgical reforms.

But Bugnini may have finally met his match in Benedict XVI, a noted liturgist himself who is no fan of the past 40 years of change. Chanting Latin, wearing antique vestments and distributing communion only on the tongues (rather than into the hands) of kneeling Catholics, Benedict has slowly reversed the innovations of his predecessors. And the Latin Mass is back, at least on a limited basis, in places like Arlington, Va., where one in five parishes offer the old liturgy.

Benedict understands that his younger priests and seminarians — most born after Vatican II — are helping lead a counterrevolution. They value the beauty of the solemn high Mass and its accompanying chant, incense and ceremony. Priests in cassocks and sisters in habits are again common; traditionalist societies like the Institute of Christ the King are expanding.

At the beginning of this decade, Benedict (then Cardinal Joseph Ratzinger) wrote: “The turning of the priest toward the people has turned the community into a self-enclosed circle. In its outward form, it no longer opens out on what lies ahead and above, but is closed in on itself.” He was right: 40 years of the new Mass have brought chaos and banality into the most visible and outward sign of the church. Benedict XVI wants a return to order and meaning. So, it seems, does the next generation of Catholics.

Kenneth J. Wolfe writes frequently for traditionalist Roman Catholic publications.

The Motu Proprio in Belgium

Brussels Cathedral


0. Introduction

This text is a summary of a report on the implementation of the Motu Proprio Summorum Pontificum in Belgium. A full version of the report makes part of the Una Voce-report that was given to the Pope in November 2009 (personal remark - actually it was presented in October). This report was made by a group of people (laity and clergy) from the different Belgian dioceses.The situation in Belgium is more difficult and spread out due to the lack of an Una Voce organization like in the Netherlands. In general, the bishops have not undertaken action to implement the Motu Proprio. From a Catholic point of view, the Belgian Catholic Church is seriously ill, it could even be described as terminal. Most seminaries are nearly empty (an exception is the seminary of Namur, Mgr. Léonard, although even there : most seminarians come from outside the diocese and from the neo-catechumenal movement). The situation is most dramatic in Flanders, the Dutch-speaking part of Belgium (dioceses of Mechelen-Brussel, Brugge, Gent, Antwerpen and Hasselt). There are only two seminaries left: Brugge and Leuven. The number of people attending Mass is continuously decreasing and their average age is every year higher. In many parishes there is ‘liturgical anarchy’. In some cities, it is even hard to find a valid Novus Ordo Mass.The sense and the meaning of a sacrament has almost completely disappeared among the faithful. Several relatively young parish priests (age 40-50) are in crisis and about to leave the ministry. For the dioceses of Brugge and Hasselt, we know of dozens of young priests that resigned the past decennia. It is obvious that the reason of this crisis is a crisis of faith and a lack of real Catholic teaching in the seminaries. The last years it occurred frequently that (even recently ordained) priests criticised the Church in public media for having strict rules concerning celibacy, ordination of women etc.

1. The Tradional Latin Mass in Belgium

The traditional Roman liturgy is not a hot topic in the Belgian church. In Flanders it is currently completely suppressed. Most faithful and priests do not even know the Motu Proprio Summorum Pontificum. The bishop of Liège once said: “Rome est loin d’ici”. In the ecclesiastical structures in Belgium, there is an ‘ecclesiastical correctness’: information and decisions that come from Rome are concealed. Priests or lay people have to look themselves through the Internet to stay informed about the World Church. Among diocesan staffs in the whole country there is a strong fear of an “old fashioned Catholicism” coming back. Where faithful have the permission for a Traditional Mass, they are asked not to give publicity to it. That is the case for the monthly Mass in Brugge and for the weekly Mass of the Una Cum association in Brussels. This also applies to the priests of the Servi Jesu et Mariae Congregation that assist occasionally father Van Isacker SJ, who has a daily Traditional Latin Mass in the diocese of Hasselt. In the diocese of Liège the Bishop refused to welcome the Regular Canons of the Mother of God (now in Lagrasse, France), who were planning to settle in the Abbey of Val-Dieu. Several Flemish young men are preparing for the priesthood in an Ecclesia Dei congregation. Also many students at the universities of Gent, Antwerp and Leuven are very interested in the Traditional Latin Mass. Recently a Flemish seminarian of the Servi Jesu et Mariae Congregation was ordained priest. Another one is training for the priesthood. However, up to now, the SJM do not have permission from one of the bishops to work in Belgium. For other ‘Ecclesia Dei’- communities, the Flemish part of Belgium and The Netherlands are difficult because of the language. The priestly Fraternity St. Pius X in Belgium has 5 locations where Holy Mass is celebrated. Since the Motu Proprio, they also celebrate a Holy Mass twice a month in a little village in the diocese of Brugge.

2. Situation in the Dioceses

a. Mechelen-Brussel
In Brussels, since 2002, with permission of Cardinal Danneels, a weekly Traditional Mass is celebrated by Mgr. Gryson. Also the Fraternity of St. Peter celebrates two Holy Masses a month, in the Minimes parish. The Institute of Christ the King has a school and a daily Holy Mass (weekdays). In Brussels, however, there is ‘competition’ with the Fraternity of St. Pius X. They have a magnificent church, a very active ‘parish life’, daily Holy Mass and their own school. In Bierbeek (near Leuven): there was a weekly Holy Mass for several years, with permission of the Archdiocese. This permission was withdrawn last year after several problems. And now, priests of the fraternity of St. Pius X are celebrating Mass in the Maranatha-chapel. Since the Motu Proprio, on a private initiative, there was a monthly Traditional Latin Mass in the parish church of Dongelberg, a rural village between Ottignies and Hoegaarden. Some months ago, the initiative was stopped because of a lack of faithful attending Mass.

Occasional Latin Masses:
1 November 2007, a priest of the Servi Jesu et Mariae Congregation celebrated a Holy Mass at the Christus Sacerdos Chapel in Maleizen (+- 400 people attended this Mass, very positive reactions)
11 October 2009, Fr. Verbeken SJM celebrated his First Holy Mass in Mollem (Asse, near Brussels). Also 400 faithful attended Mass. At the Catholic University of Leuven, several students are interested in a weekly of monthly Traditional Latin Mass. However, up to now, Holy Masses are celebrated only occasionally.

b. Brugge

In 2007 some young people founded the Mysterium Fidei association, in order to promote the Traditional Latin Mass. The first year, 3 Masses were celebrated in the Basilica of the Holy Blood in Brugge. Since September 2008 there is a monthly Holy Mass, celebrated by a priest of the Fraternity of St. Peter. To achieve this, all was done to have a good relation with the responsible persons: the rector of the Basilica and the vicar of the diocese. They were very friendly, but did not want to ‘promote’ the initiative. So it is not possible to advertise it and the Mass has to be celebrated outside of opening times. Every month between 25 and 50 people are attending mass, 1/3 of them are young people (in the ordinary Masses, one will see rarely young people). The Mass is also known by tourists visiting Brugge.We know of at least is one priest in the diocese that celebrates a Traditional Latin Mass occasionally in private. There are also some priests interested to learn it, but it’s difficult to find someone that can train them. Besides that, they have to be very cautious because of the reactions of other priests or parish assistants.

c. Gent

In the Gent diocese there is no frequent Traditional Latin Mass (except the weekly Holy Mass celebrated by the FSSPX in the city of Gent). There is an annual Christmas midnight Mass in Oostakker (near Gent, celebrated by Fr. Van de Kerkhove). At the University of Ghent, there is a Catholic student association. Fr. Van de Kerkhove is their chaplain and occasionally celebrates a Traditional Mass for the students. Now, there is an initiative to start with a monthly Traditional Mass for students (talks with the Fraternity of St. Peter are going on).There has also been an initiative by Mysterium Fidei in the Gent diocese. In Zele there was a unique mass to celebrate 1200 years of St Liudger with permission of the local dean and in cooperation with the SJM. There are still talks of turning this into an annual event. We know also at least two priests that celebrate occasionally a Traditional Latin Mass in private.

d. Antwerpen

Since the Motu Proprio, Fr. Vandervoort is celebrating a Traditional Latin Mass every day in the Foyer de Charité (Marthe Robin) in Brasschaat(Antwerpen). Fr. Vandervoort has a bad reputation in the diocese of Antwerpen, because of his strong Catholic position. Mgr. Vanden Berghe discharged him. Although he appealed to Rome against this decision, and won his case, he was not rehabilitated in the diocese.In July, 2008 some Catholic families asked for a monthly Traditional Mass. Mgr. de Maere, pastor of the St. James church in the city of Antwerpen, granted their request. Fr. Van de Kerkhove celebrates the monthly Mass. However, the number of faithful attending Mass is not so big (+- 20). In Antwerpen there is also ‘competition’ with a very active FSSPX ‘parish’.The Servi Jesu et Mariae Congregation has asked the new bishop of Antwerpen, Mgr. Johan Bonny, the permission to start their working in the diocese. The permission was refused.

e. Hasselt

In Niel bij As, there is a daily Traditional Latin Mass, celebrated by Fr. Van Isacker SJ (96 years). Given his age, the future of this chapel is uncertain.In the Basilica of Kortenbos (St.-Truiden), Fr. Michiels o. praem.celebrates a weekly Mass (since the Motu proprio).

f. Liège

The diocese of Liège is largely French speaking, with a small German speaking population, consisting in just one deanship. Places where the Traditional Mass is celebrated regularly: At the chapel of Bavière, a former hospital chapel: three times a week and on Sunday. In Liège, in the Saint-Sacrement church, at the biggest avenue of the city: every Sunday. At the Saint Lambert Chapel in Verviers: since 35 years, offered every Sunday and on feast days. In Tancrémont (near Banneux): every Wednesday, every first Friday and first Saturday. In Herstal, the Fraternity of St. Peter manages a chapel. We know of a young priest that was appointed as a parish priest recently and has already stated that he wanted to celebrate the extraordinary form in his parishes once a month.

Problems:
In the German speaking area of the diocese, no Traditional Latin Mass is celebrated, except a Sedevacantist mass. No alternative has been offered by the bishop to faithful attached to traditional Mass. In Malmedy, a group faithful asked their parish priest for a Mass according the traditional liturgy. The priest rejected this. The faithful went to the bishop, Mgr.Jousten, – according to the directions of the Motu proprio – who in turn also refused. At the Shrine of Banneux, in the summer of 2008, there was a question from a pilgrimage group to have the extraordinary form. While all other masses are announced at the entrance of the Sanctuary (even Maronites, Orthodox or Copts can celebrate their liturgy in the Sanctuary, which is also announced everywhere), this was not done for the extraordinary form.

g. Namur

The Benelux provincial house of the Fraternity of St. Peter is based in Namur. Among the Belgian bishops, Mgr. Léonard is most open to the extraordinary form (occasionally he celebrates the Traditional Latin Mass in their chapel and in 2007 he ordained priests for the Fraternity of St. Peter in Wigratzbad). Since the motu proprio, however, little has changed in favour of the Traditional Mass. The willingness to admit other traditional congregations, especially the more contemplative ones (e.g. the monks of Le Barroux once asked it), is low. There are no other priests in the diocese celebrating the Traditional Mass. At least three young priests would want to do it, but not risk it because of the ‘intellectual terror’ of their deans. The FSSP has his own chapel (St. Thérèse) in Namur, where Mass is celebrated every Sunday Mass. On weekdays, they celebrate the Traditional Latin Mass in the cathedral of Namur. At the Shrine of Beauraing, occasionally a Traditional Latin Mass is celebrated.

h. Tournai

In the past, Mgr. Harpigny has celebrated the extraordinary form occasionally. Because of that, there was a huge opposition of his diocese staff members. Two Traditional Masses are permitted in the diocese, but with the interdiction the advertise it. There is a daily Latin Mass in Havré, offered by a priest of the Institute Christ the King. In Bramenil, every Sunday and feast day there is a Latin Mass, celebrated by a priest of the Institute.

3. Summary

Since the motu proprio, all initiatives in Belgium come from laity people or individual priests. In general, the bishops do not take initiative to implement the motu proprio. Priests who would like to celebrate in the extraordinary form, are isolated. They don’t know enough faithful that would support it, or they think people are not interested. They are also afraid of the reactions of other clergy. For young priests it’s very difficult to learn the traditional rite.

In Flanders, the Mysterium Fidei group is today the only active laity organization concerned with the extraordinary form. They have succeeded in establishing a monthly mass in the Basilica of the Holy Blood in Brugge, in cooperation with the FSSP. They support also the private initiative of the monthly Mass in the St.James Church in Antwerpen and other occasional Latin Masses. The bishops, especially in Flanders, are very reluctant towards the extraordinary form, arguing that the faithful are not interested. The Flemish seminaries have a problem in attracting young men to become priests. It is known that seminarians are not introduced to the extraordinary form. Flemish men that went abroad (mostly to The Netherlands) to become a priest, do not receive permission to come back. Also for foreign congregations – even congregations that are not ‘traditionalistic’ at all - it is very difficult to get the permission to start their apostolate in Flanders.

Godwin's comment: in many aspects, a similar situation exists in Malta.

Il modello Benedetto XVI per gli anglicani... e per i lefebvriani?

di Massimo Introvigne

La “Nota informativa” della Congregazione per la Dottrina della Fede pubblicata martedì 20 ottobre “circa gli ordinariati personali per anglicani che entrano nella Chiesa Cattolica” rappresenta una piccola rivoluzione nell’accostamento all’ecumenismo e s’inserisce pienamente nel magistero di Benedetto XVI. Offre anche un modello per il futuro ritorno alla Chiesa Cattolica di altri gruppi dottrinalmente vicini, ma con cui permangono divergenze sul piano disciplinare e liturgico..

Riassunto delle puntate precedenti: dopo il Concilio Ecumenico Vaticano II molte diocesi cattoliche, e molti esperti di ecumenismo, hanno scoraggiato il ritorno di singoli protestanti, ortodossi e anche anglicani alla Chiesa Cattolica. Accogliere oggi singole persone o gruppi, si diceva, avrebbe irritato i dirigenti delle comunioni o Chiese cristiane separate e avrebbe reso più difficile domani l’integrale ritorno a Roma di queste realtà. Benedetto XVI ha sempre avuto molti dubbi su questo accostamento, ritenendolo tipico di una sorta di “ultra-ecumenismo” che rischia di scadere nel relativismo. Sul piano teorico, non incoraggiare o addirittura ostacolare queste conversioni implica l’idea secondo cui è indifferente essere cattolici oppure protestanti, anglicani e così via. Nell’enciclica “Caritas in veritate” il Papa ha invece precisato che la dottrina della libertà religiosa proclamata dal Vaticano II “non significa indifferentismo religioso e non comporta che tutte le religioni siano uguali”. Sul piano pratico, Benedetto XVI sa bene che la piena unione con la maggioranza delle denominazioni separate da Roma nel loro insieme è un obiettivo talmente difficile da doverlo considerare umanamente impossibile. Gli anglicani – come ricorda la Nota – ci hanno messo del loro, prima ammettendo al sacerdozio e all’episcopato le donne, poi accogliendo e perfino celebrando i matrimoni omosessuali.

A questo punto il Papa ha detto basta: e la Nota permette di accogliere non solo singoli anglicani, ma interi gruppi anche molto numerosi – gli interessati sarebbero centinaia di migliaia, se non milioni – che rifiutano il sacerdozio femminile e le unioni omosessuali. Questi gruppi – ed è qui la novità – potranno mantenere le loro peculiarità liturgiche e i loro pastori anglicani sposati, che – rimanendo sposati – saranno ordinati ricorrendone le condizioni sacerdoti cattolici, anche se solo i celibi potranno diventare vescovi. Infatti per la Chiesa Cattolica il celibato sacerdotale è una questione puramente disciplinare, che ammette deroghe, mentre l’esclusione delle donne dal sacerdozio è una questione dogmatica e non tollera eccezioni.

La Nota rappresenta non solo la fine di un “ultra-ecumenismo” relativista, ma anche un modello per accogliere nella Chiesa Cattolica gruppi molto numerosi di fedeli – per esempio intere Chiese ortodosse e, perché no, il tradizionalismo lefebvriano – che potranno conservare le loro particolarità liturgiche e spirituali e i loro vescovi. A patto, naturalmente, di aderire integralmente alla dottrina cattolica e di riconoscere l’autorità del Papa.

Godwin's comment: Prof. Introvigne was in Malta in the past days and a group of persons (including the undersigned and other members of Pro Tridentina) had the opportunity to discuss various issues with him during a dinner on the 28th October. Thanks goes to Prof. Introvigne and the organisers.

La riforma liturgica

Testo tratto da una conferenza del Card. Alfons Maria Stickler tenuta a New York nel maggio del 1995

La riforma liturgica ha totalmente distrutto un principio teologico che, pure, era stato affermato sia dal Concilio di Trento come dallo stesso Vaticano II dopo una lunga e approfondita discussione, alla quale io assistevo per cui posso affermare che la chiara risoluzione maturata in una tale discussione è stata chiaramente e sostanzialmente riaffermata nel testo votato dall'Assemblea e che fa parte della Costituzione liturgica. Questo principio è che la lingua Latina deve essere conservata nel rito Latino. Esattamente come lo permetteva il Concilio di Trento, la lingua vernacola è stata ammessa limitatamente dai padri conciliari anche del Vaticano II solo come una eccezione.

Nella riforma di Paolo VI è diventata una esclusività che ha inoltre praticamente soppiantato la lingua Latina anche come eccezione. Le ragioni teologiche del mantenimento del Latino per la Messa, stabilite dai due Concili, appaiono ben giustificate alla luce delle conseguenze dell'uso esclusivo del vernacolo introdotto dalla riforma postconciliare. La Messa stessa è stata spesso volgarizzata dall'uso del vernacolo e anche gravi errori dottrinali o malintesi sono il risultato della traduzione del testo originale latino. In più, il vernacolo non fu permesso prima non solo nemmeno a persone che erano illetterate, ma anche a quelle che erano del tutto estranee le une alle altre. Ai nostri giorni le differenti lingue e anche i dialetti dei Cattolici di tribù o nazioni diverse possono essere utilizzati per il culto, mentre viviamo in un mondo che diviene di giorno in giorno sempre più piccolo: questa Babele nel culto pubblico ha per risultato la perdita dell'unità esterna in seno alla Chiesa Cattolica diffusa nel mondo intero che una volta era unita in una voce comune; proprio ora che si mette l'accento sulla vita comunitaria anche nel culto, si è abbandonata questa voce comune.In più: questa situazione è divenuta molte volte la causa di disunione interna in seno alla Messa, la quale doveva essere il centro ed anche l'espressione della concordia interna ed esterna dei Cattolici di tutto il mondo. Abbiamo molti esempi di questo fatto di disunione dovuta all'uso della lingua volgare.

Aggiungiamo un'altra considerazione di ordine assai pratico: una volta qualunque sacerdote poteva dire la Messa in tutto il mondo per tutte le comunità di qualunque lingua vernacola e tutti i sacerdoti comprendevano il Latino. Sfortunatamente ai nostri giorni nessun sacerdote può dire la Messa dappertutto. Dobbiamo ammettere che in qualche decennio, dopo la riforma della lingua liturgica, noi abbiamo perduto la possibilità di poter pregare e cantare insieme, anche nelle grandi assemblee comunitarie e internazionali come nei Congressi Eucaristici e perfino negli incontri con Papa che è centro e l'espressione di questa nostra unità interna ed esterna.

Finalmente dobbiamo considerare alla luce del Concilio di Trento con preoccupazione il comportamento di non pochi ministri sacri: questo Concilio ha sottolineato lo stretto rapporto che esiste tra il loro comportamento ed il loro sacro ministero. Il corretto comportamento clericale nel vestito, contegno ed atteggiamento incoraggia la gente ad accettare ciò che dicono ed insegnano i loro pastori. Sfortunatamente, il comportamento meno esemplare di numerosi sacerdoti fa oggi spesso dimenticare la differenza ontologica tra il ministro sacro ed il laico ed accentua una deplorevole disuguaglianza tra il sacro ministro e la sua natura come "alter Christus".

Riassumendo le nostre riflessioni possiamo dire che l'attattiva teologica della Messa tridentina fa riscontro alle deficienze teologiche della Messa uscita dal Vaticano II. Per questa ragione i "Christi Fidelis" della tradizione teologica devono continuare a manifestare in uno spirito di obbedienza ai Superiori legittimi il loro giusto desiderio e la loro preferenza pastorale per la Messa Tridentina.

Baltimore Catechism: "On the Sacrifice of the Mass"

BALTIMORE CATECHISM #3

LESSON 24 - ON THE SACRIFICE OF THE MASS

Q. 916. When and where are the bread and wine changed into the body and blood of Christ?

A. The bread and wine are changed into the body and blood of Christ at the Consecration in the Mass.

Q. 917. What is the Mass?

A. The Mass is the unbloody sacrifice of the body and blood of Christ.

Q. 918. Why is this Sacrifice called the Mass?

A. This Sacrifice is called the "Mass" very probably from the words "Ite Missa est," used by the priest as he tells the people to depart when the Holy Sacrifice is ended.

Q. 919. What is a sacrifice?

A. A sacrifice is the offering of an object by a priest to God alone, and the consuming of it to acknowledge that He is the Creator and Lord of all things.

Q. 920. Is the Mass the same sacrifice as that of the Cross?

A. The Mass is the same sacrifice as that of the Cross.

Q. 921. How is the Mass the same sacrifice as that of the Cross?

A. The Mass is the same sacrifice as that of the Cross because the offering and the priest are the same -- Christ our Blessed Lord; and the ends for which the sacrifice of the Mass is offered are the same as those of the sacrifice of the Cross.

Q. 922. What were the ends for which the sacrifice of the Cross was offered?

A. The ends for which the sacrifice of the Cross was offered were: 1. To honor and glorify God; 2. To thank Him for all the graces bestowed on the whole world; 3. To satisfy God's justice for the sins of men; 4. To obtain all graces and blessings.

Q. 923. How are the fruits of the Mass distributed?

A. The fruits of the Mass are distributed thus: 1. The first benefit is bestowed on the priest who says the Mass; 2. The second on the person for whom the Mass is said, or for the intention for which it is said; 3. The third on those who are present at the Mass, and particularly on those who serve it, and 4. The fourth on all the faithful who are in communion with the Church.

Q. 924. Are all Masses of equal value in themselves or do they differ in worth?

A. All Masses are equal in value in themselves and do not differ in worth, but only in the solemnity with which they are celebrated or in the end for which they are offered.

Q. 925. How are Masses distinguished?

A. Masses are distinguished thus: 1. When the Mass is sung by a bishop, assisted by a deacon and sub-deacon, it is called a Pontifical Mass; 2. When it is sung by a priest, assisted by a deacon and sub-deacon, it is called a Solemn Mass; 3. When sung by a priest without deacon and sub-deacon, it is called a Missa Cantata or High Mass; 4. When the Mass is only read in a low tone it is called a low or private Mass.

Q. 926. For what end or intention may Mass be offered?

A. Mass may be offered for any end or intention that tends to the honor and glory of God, to the good of the Church or the welfare of man; but never for any object that is bad in itself, or in its aims; neither can it be offered publicly for persons who are not members of the true Church.

Q. 927. Explain what is meant by Requiem, Nuptial and Votive Masses.

A. A Requiem Mass is one said in black vestments and with special prayers for the dead. A Nuptial Mass is one said at the marriage of two Catholics, and it has special prayers for their benefit. A Votive Mass is one said in honor of some particular mystery or saint, on a day not set apart by the Church for the honor of that mystery or saint.

Q. 928. From what may we learn that we are to offer up the Holy Sacrifice with the priest?

A. We may learn that we are to offer up the Holy Sacrifice with the priest from the words used in the Mass itself; for the priest, after offering up the bread and wine for the Sacrifice, turns to the people and says: "Orate Fratres," etc., which means: "Pray, brethren, that my sacrifice and yours may be acceptable to God the Father Almighty," and the server answers in our name: "May the Lord receive the sacrifice from thy hands to the praise and glory of His own name, and to our benefit and that of all His Holy Church."

Q. 929. From what did the custom of making an offering to the priest for saying Mass arise?

A. The custom of making an offering to the priest for saying Mass arose from the old custom of bringing to the priest the bread and wine necessary for the celebration of Mass.

Q. 930. Is it not simony, or the buying of a sacred thing, to offer the priest money for saying Mass for your intention?

A. It is not simony, or the buying of a sacred thing, to offer the priest money for saying Mass for our intention, because the priest does not take the money for the Mass itself, but for the purpose of supplying the things necessary for Mass and for his own support.

Q. 931. Is there any difference between the sacrifice of the Cross and the sacrifice of the Mass?

A. Yes; the manner in which the sacrifice is offered is different. On the Cross Christ really shed His blood and was really slain; in the Mass there is no real shedding of blood nor real death, because Christ can die no more; but the sacrifice of the Mass, through the separate consecration of the bread and the wine, represents His death on the Cross.

Q. 932. What are the chief parts of the Mass?

A. The chief parts of the Mass are: 1. The Offertory, at which the priests offers to God the bread and wine to be changed at the Consecration; 2. The Consecration, at which the substance of the bread and wine are changed into the substance of Christ's body and blood; 3. The Communion, at which the priest receives into his own body the Holy Eucharist under the appearance of both bread and wine.

Q. 933. At what part of the Mass does the Offertory take place, and what parts of the Mass are said before it?

A. The Offertory takes place immediately after the uncovering of the chalice. The parts of the Mass said before it are: The Introit, Kyrie, Gloria, Prayers, Epistle, Gospel and Creed. The Introit, Prayers, Epistle and Gospel change in each Mass to correspond with the feast celebrated.

Q. 934. What is the part of the Mass called in which the Words of Consecration are found?

A. The part of the Mass in which the words of Consecration are found is called the Canon. This is the most solemn part of the Mass, and is rarely and but slightly changed in any Mass.

Q. 935. What follows the Communion of the Mass?

A. Following the Communion of Mass, there are prayers of thanksgiving, the blessing of the people, and the saying of the last Gospel.

Q. 936. What things are necessary for Mass?

A. The things necessary for Mass are: 1. An altar with linen covers, candles, crucifix, altar stone and Mass book; 2. A Chalice with all needed in its use, and bread of flour from wheat and wine from the grape; 3. Vestments for the priest, and 4. An acolyte or server.

Q. 937. What is the altar stone, and of what does it remind us?

A. The altar stone is that part of the altar upon which the priest rests the Chalice during Mass. This stone contains some holy relics sealed up in it by the bishop, and if the altar is of wood this stone is inserted just in front of the Tabernacle. The altar stone reminds us of the early history of the Church, when the martyrs' tombs were used for altars by the persecuted Christians.

Q. 938. What lesson do we learn from the practice of using martyrs' tombs for altars?

A. From the practice of using martyrs' tombs for altars we learn the inconvenience, sufferings and dangers the early Christians willingly underwent for the sake of hearing Mass. Since the Mass is the same now as it was then, we should suffer every inconvenience rather than be absent from Mass on Sundays or holy days.

Q. 939. What things are used with the chalice during Mass?

A. The things used with the chalice during Mass are: 1. The purificator or cloth for wiping the inside; 2. The paten or small silver plate used in handling the host; 3. The pall or white card used for covering the chalice at Mass; 4. The corporal or linen cloth on which the chalice and host rest.

Q. 940. What is the host?

A. The host is the name given to the thin wafer of bread used at Mass. This name is generally applied before and after Consecration to the large particle of bread used by the priest, though the small particles given to the people are also called by the same name.

Q. 941. Are large and small hosts consecrated at every Mass?

A. A large host is consecrated at every Mass, but small hosts are consecrated only at some Masses at which they are to be given to the people or placed in the Tabernacle for the Holy Communion of the faithful.

Q. 942. What vestments does the priest use at Mass and what do they signify?

A. The vestments used by the priest at Mass are: 1. The Amice, a white cloth around the shoulders to signify resistance to temptation; 2. The Alb, a long white garment to signify innocence; 3. The Cincture, a cord about the waist, to signify chastity; 4. The Maniple or hanging vestment on the left arm, to signify penance; 5. The Stole or long vestment about the neck, to signify immortality; 6. The Chasuble or long vestment over all, to signify love and remind the priest, by its cross on front and back, of the Passion of Our Lord.

Q. 943. How many colors of vestments are used, and what do the colors signify?

A. Five colors of vestments are used, namely, white, red, green, violet or purple, and black. White signifies innocence and is used on the feasts of Our Blessed Lord, of the Blessed Virgin, and of some saints. Red signifies love, and is used on the feasts of the Holy Ghost, and of martyrs. Green signifies hope, and is generally used on Sundays from Epiphany to Pentecost. Violet signifies penance, and is used in Lent and Advent. Black signifies sorrow, and is used on Good Friday and at Masses for the dead. Gold is often used for white on great feasts.

Q. 944. What is the Tabernacle and what is the Ciborium?

A. The Tabernacle is the house-shaped part of the altar where the sacred vessels containing the Blessed Sacrament are kept. The Ciborium is the large silver or gold vessel which contains the Blessed Sacrament while in the Tabernacle, and from which the priest gives Holy Communion to the people.

Q. 945. What is the Ostensorium or Monstrance?

A. The Ostensorium or Monstrance is the beautiful wheel-like vessel in which the Blessed Sacrament is exposed and kept during the Benediction.

Q. 946. How should we assist at Mass?

A. We should assist at Mass with great interior recollection and piety and with every outward mark of respect and devotion.

Q. 947. Which is the best manner of hearing Mass?

A. The best manner of hearing Mass is to offer it to God with the priest for the same purpose for which it is said, to meditate on Christ's sufferings and death, and to go to Holy Communion.

Q. 948. What is important for the proper and respectful hearing of Mass?

A. For the proper and respectful hearing of Mass it is important to be in our place before the priest comes to the altar and not to leave it before the priest leaves the altar. Thus we prevent the confusion and distraction caused by late coming and too early leaving. Standing in the doorways, blocking up passages and disputing about places should, out of respect for the Holy Sacrifice, be most carefully avoided.

Q. 949. What is Benediction of the Blessed Sacrament, and what vestments are used at it?

A. Benediction of the Blessed Sacrament is an act of divine worship in which the Blessed Sacrament, placed in the ostensorium, is exposed for the adoration of the people and is lifted up to bless them. The vestments used at Benediction are: A cope or large silk cloak and a humeral or shoulder veil.

Q. 950. Why does the priest wear special vestments and use certain ceremonies while performing his sacred duties?

A. The priest wears special vestments and uses certain ceremonies while performing his sacred duties: 1. To give greater solemnity and to command more attention and respect at divine worship; 2. To instruct the people in the things that these vestments and ceremonies signify; 3. To remind the priest himself of the importance and sacred character of the work in which he is the representative of Our Lord Himself. Hence we should learn the meaning of the ceremonies of the Church.

Q. 951. How do we show that the ceremonies of the Church are reasonable and proper?

A. We show that the ceremonies of the Church are reasonable and proper from the fact that all persons in authority, rulers, judges and masters, require certain acts of respect from their subjects, and as we know Our Lord is present on the altar, the Church requires definite acts of reverence and respect at the services held in His honor and in His presence.

Q. 952. Are there other reasons for the use of ceremonies?

A. There are other reasons for the use of ceremonies: 1. God commanded ceremonies to be used in the old law, and 2. Blessed Lord Himself made use of ceremonies in performing some of His miracles.

Q. 953. How are the persons who take part in a Solemn Mass or Vespers named?

A. The persons who take part in a Solemn Mass or Vespers are named as follows: The priest who says or celebrates the Mass is called the celebrant; those who assist him as deacon and sub-deacon are called the ministers; those who serve are called acolytes, and the one who directs the ceremonies is called the master of ceremonies. If the celebrant be a bishop, the Mass or Vespers is called Pontifical Mass or Pontifical Vespers.

Q. 954. What is Vespers?

A. Vespers is a portion of the divine office or daily prayer of the Church. It is sung in Churches generally on Sunday afternoon or evening, and is usually followed by Benediction of the Blessed Sacrament.

Q. 955. Can one satisfy for neglecting Mass on Sunday by hearing Vespers on the same day?

A. One cannot satisfy for neglecting Mass on Sunday by hearing Vespers on the same day, because there is no law of the Church obliging us under pain of sin to attend Vespers, while there is a law obliging us under pain of mortal sin to hear Mass.