Frank speech by the German ambassador to Dublin tweaked Irish sensibilities. Frankness and dialogue are to commended, though, to states as they foster secularization. The Church though must be free to bear witness to the Truth.

By Martin Barillas

Diplomats, it has been said, are normally chosen for their cleverness with words but what passes for “diplomacy”. This would seem to mean may choose words and phrasings that please listeners and cajole them into accepting the position of his masters in the home country. A diplomat is someone who, unlike a soldier, is prepared to lie rather than die for his country.

In Ireland a kafuffle has emerged over Christian Pauls, ambassador of Germany to Dublin, who tweaked Irish sensibilities in a bluff speech he gave on September 7 to a group of 80 prospective German investors meeting at historic Clontarf Castle. Speaking in unscripted German to his compatriots, the Teuton emissary was interpreted into English for the Irish present as saying that Ireland is a “coarse” place. According to reports in the Irish Times and The Independent, Ambassador Pauls also took the time to criticize the role played by the Catholic Church in Ireland’s history, while also taking a swipe at its traffic circulation laws. He made light of the large size of the bureaucracy in the Irish Republic while saying that plenty of physicians in Germany would be happy to earn the €200,000 per year salary spurned by many of their Irish counterparts.

Present at the speech was Gay Mitchell, Irish representative to the European Parliament and member of the Fine Gael party, criticized the ambassador’s remarks, saying that the diplomat’s remarks were "somewhere between resentment and spite", according to the Irish Times.

Ambassador Pauls later avoided offering an abject apology by offering his regrets over any misunderstanding by blaming a flub by his interpreter. In a statement recorded by the Irish Times, Pauls is said to have denied using the German equivalent of the word “coarse” in describing the land of the Gaels and whether Irish society had become a rougher and less-caring one as a result of economic gains over the last decade. He said that his mistake was to assume that a question-and-answer session would ensue and allow for clarification of his “quite black and white, yes, even provocative” talk. He promised to be less "blunt, loud and fast" in future public utterances. On Irish television, Ambassador Pauls acknowledged how the Irish may feel about how his remarks were broadcast, saying that if he were Irish “I would have said 'he is a complete idiot', which I don't think I am," adding that the affair was a tempest in a teacup.

For his remarks, Ambassador Pauls received a rebuke from the Irish Foreign Ministry, even though he has yet to be tagged as “persona non grata” and therefore unwelcome in the country where he is accredited. The foreign ministry knocked Pauls’ speech as “inaccurate, misinformed and inappropriate”.

It was another foreigner, English-born journalist Kevin Myers, who offered a sarcastic but incisive perspective on the issues raised by Ambassador Pauls. In an open letter to German Chancellor Angela Merkel, Myers noted that when the ambassador had departed from the usual bromides peddled by diplomats in host countries, Pauls had actually been frank. Pauls apparently told his listeners that Ireland’s history is sadder than Poland’s and that Ireland has not learned from Germany’s experience with accepting immigrants. Writing an opinion piece in the Irish Times, Myers said of Pauls, “He merely told the truth. For this is a conceited, ill-run country, with a bloated civil service and a health-care service that makes Zanzibar's look like Zurich's. Moreover, as your man pointed out, we have studiously ignored the consequences of immigration right across Europe: instead we witlessly bleat about ‘the new Irish’, as if calling people what they are not will spare us the problems you know all too well about”. Myers, who in the United States would be considered a libertarian, has been denounced in the past for referring to illegitimate children as “bastards” in print. Some wags in Ireland, with Gaelic wit reminiscent of Swift and Wilde, refer to Myers as “My-arse”.

The Republic of Ireland has been the recipient of growing numbers of immigrants, especially from Eastern Europe but also Africa. However, the single largest group of immigrants comes from the United Kingdom, followed by Poland, Lithuania, Nigeria, Latvia, and the United States. Approximately 10 percent of Ireland’s population is foreign-born. Immigrants to Ireland, much like arrivals in the US or elsewhere in Europe, place demands on institutions such as schools. The birthrate in Ireland appears to be growing, too, perhaps because of the arrival of many foreigners unaccustomed to contraception and the culture of death.

The Irish state is coping with the inroads on its immigrants and babies make on its services, but appears to whine and then blame the Catholic Church for an inability to incorporate many non-Christian or non-Catholics in Catholic schools. The Catholic bishops, for example, had to publicly deny recently that their policy to favor Catholic students applying for admission to Catholic schools is not actually racist. This came after the Equality Authority (how perfectly Orwellian!) of the Irish state claimed that the bishops’ policy may actually break both Irish law and European anti-discrimination law in supposedly denying admission to non-Catholic students. Citing the Equal Status Act, Monsignor Daniel O’Connor of the Catholic Primary Schools Association said that the Act makes specific provisions to allow denominational schools in Ireland to give preference to students on the basis of religion. Therefore, Catholic schools in Ireland operate within the law.

Commentators like Myers are less than frank when it comes to the process of “secularization” going on in Europe. Ireland is now down to two Catholic seminaries, divorce is legal, attendance at Mass is declining, the numbers of Anglicans declines, while 45,000 Irish women have traveled to Great Britain since 1967 to obtain abortions, according to official figures. These are features of Irish society that are reflected in formerly Catholic countries such as Italy and Spain that are now increasingly secularized. Ireland now appears to be only beginning to emulate the Continent in opposing the Catholic Church as has, for example, the Socialist government of Spain as it seeks to dictate the teaching of deviant sexual practices in schools operated by the Church there.

With the concern and frankness of a father, Pope Benedict XVI received the new ambassador of the Irish Republic to the Holy See on September 17. The pope told Ambassador Noel Fahey that "for over 1600 years, Christianity has shaped the cultural, moral and spiritual identity of the Irish people." Remarking that the economic boom that has earned Ireland the sobriquet of “Celtic Tiger” may have been a blessing but "prosperity has undoubtedly brought material comfort to many, but in its wake secularism has also begun to encroach and leave its mark."

Speaking again very pointedly, the pontiff said about relations between the Church and the state that the church "serves all of society by shedding light on the foundation of morality and ethics, and by purifying reason, ensuring that it remains open to the consideration of ultimate truths and draws upon wisdom." The church, said Benedict, does not necessarily threaten the state, but "keeps public debate rational, honest and accountable." Also, while applauding concern for the environment, the pope deplored what he termed “scant attention to the marvel of life in the womb”, an obvious reference to the growing phenomenon of abortion among women from the Emerald Isle even while it remains ostensibly illegal there. Benedict made what seems to be a prognostication for Europe as a whole by saying that if the Church is barred from proclaiming truth in the public square that, "relativism takes its place: instead of being governed by principles, political choices are determined more and more by public opinion, values are overshadowed by procedures and targets, and indeed the very categories of good and evil, and right and wrong, give way to the pragmatic calculation of advantage and disadvantage."

One wonders if observers in Ireland would admit as much frankness from Catholic prelates and other Christian pastors that Kevin Myers welcomes from the bumbling German ambassador. As the so-called “secularization” of Ireland, and Europe, continues so too will the friction between Church and state. Let us hope that the friction produces more light rather than heated exchanges.



Click here to return to homepage

"Do not be afraid, dear friends, to prefer the 'alternative' routes pointed out by true love: a modest and sound lifestyle; sincere and pure emotional relationships; honest commitment in studies and work; deep concern for the common good." Last weekend the Pope met and spoke with 500,00 youth in Loretto.

500,000 Italian youth gathered in Loretto last weekend to help Pope Benedict XVI pepare for World Youth day, which will take place in Australia next summer.

In the sanctuary of Loretto is preserved the house where the angel Gabriel appeared to the Blessd Virgin Mary. Using this occasion, the Pope spoke to the young people about facing difficult famiuly situations, dedication to God, and humility. Here we give a selection of the Pope's words.

*****

You have come to this peaceful, authentic and joyful place of encounter for thousands of different reasons. . . .Whatever the reason that drew you here, I can tell you, although it requires courage to say it, that it was the Holy Spirit who has brought us together. Yes, that is exactly the case; the Spirit has led you here; you have come here with your doubts and certainties, with your joys and your anxieties. It is now up to all of us, to all of you, to open your hearts and offer everything to Jesus. Say to him: here I am; of course, I am not yet as you would like me to be, I cannot even manage to understand myself fully but with your help I am ready to follow you.

Dear young men and women, since Mary truly knows what it means to respond generously to the Lord's requests, let us learn from her to say our own "yes". Mary, dear young people, knows your noblest and deepest aspirations. Above all, she well knows your great desire for love, with your need to love and to be loved. By looking at her, by following her docilely, you will discover the beauty of love; not a "disposable" love that is transient and deceptive, imprisoned in a selfish and materialistic mindset, but true, deep love. In the very depths of their hearts, every young man, every young woman who are looking out on life, cherish the dream of a love that will give full meaning to their futures.

For many, this is fulfilled in the choice of marriage and in the formation of a family in which the love between a man and a woman is lived as a definitive gift, sealed by the "yes" spoken before God on their wedding day, a "yes" for their whole life. I know well that today this dream is always less easy to realize. How many failures of love surround us! How many couples bow their heads, give up and separate! How many families fall to pieces! How many young people, even among you, have witnessed the separation and divorce of their parents!

I would like to say to those in such sensitive and complex situations: the Mother of God, the Community of believers and the Pope are beside you and are praying that the crisis that marks today's families may not become an irreversible failure. May Christian families, with the support of divine Grace, stay faithful to that solemn commitment of love joyfully assumed before the priest and the Christian community on the solemn day of their marriage. In the face of so many failures these questions are often asked: Am I any better than my friends and my parents who have tried and failed? Why should I myself succeed where so many have given up? This human fear can be daunting to even the more courageous spirits but in this night that awaits us, in front of her Holy House, Mary will repeat to each one of you, dear young friends, the words that she herself heard the Angel say to her: Do not be afraid, do not fear! The Holy Spirit is with you and will never leave you. Nothing is impossible to those who trust in God.

This applies for those who are destined to married life and still more for those to whom God proposes a life of total detachment from earthly goods, to be dedicated full time to his Kingdom. Some of you have set out towards the priesthood, towards the consecrated life; some of you aspire to be missionaries, knowing how many and what risks this entails. I am thinking of the missionaries, priests, women religious and lay people, who have fallen in the trenches of love at the service of the Gospel.

Yes, there is hope today too; each one of you is important because each is known and desired by God and God has his plan for each one. It is our task to discover and respond to it, so that despite these precarious and marginalized situations, we will be able to put into practice God's plan for us.

But what is it that makes people "young" in the Gospel sense? Our Meeting, which is taking place in the shadow of a Marian Shrine, invites us to look to Our Lady. Let us therefore ask ourselves: How did Mary spend her youth? Why was it that in her the impossible became possible? She herself reveals it to us in the Canticle of the Magnificat. God "regarded the low estate of his handmaiden" (Lk 1: 48a). It was Mary's humility that God appreciated more than anything else in her….Here, we think spontaneously of the Holy House of Nazareth, which is the Shrine of humility: the humility of God who took flesh, who made himself small, and the humility of Mary who welcomed him into her womb; the humility of the Creator and the humility of the creature….The humble person is perceived as someone who gives up, someone defeated, someone who has nothing to say to the world. Instead, this is the principal way, and not only because humility is a great human virtue but because, in the first place, it represents God's own way of acting. It was the way chosen by Christ, the Mediator of the New Covenant, who "being found in human form he humbled himself and became obedient unto death, even death on a cross" (Phil 2: 8).

Dear young people, I seem to perceive in these words of God about humility an important message which is especially current for you who want to follow Christ and belong to his Church. This is the message: do not follow the way of pride but rather that of humility. Go against the tide: do not listen to the interested and persuasive voices that today are peddling on many sides models of life marked by arrogance and violence, by oppression and success at any cost, by appearances and by having at the expense of being. How many messages, which reach you especially through the mass media, are targeting you! Be alert! Be critical! Do not follow the wave produced by this powerful, persuasive action. Do not be afraid, dear friends, to prefer the "alternative" routes pointed out by true love: a modest and sound lifestyle; sincere and pure emotional relationships; honest commitment in studies and work; deep concern for the common good. Do not be afraid of seeming different and being criticized for what might seem to be losing or out of fashion; your peers but adults too, especially those who seem more distant from the mindset and values of the Gospel, are crying out to see someone who dares to live according to the fullness of humanity revealed by Jesus Christ.

From this moment, I would like to make an appointment with you young people in Sydney where, in a year's time, the next World Youth Day will be held. I know Australia is far away and for young Italians it is literally at the other end of the world.... Let us pray that the Lord who works every miracle will grant that many of you may be there. May he grant it to me, may he grant it to you.

Source: Opus Dei

Click here to return to homepage

A rabbi from Monsey, New York, has lauded Pope Benedict XVI for reinstating the Latin Mass and affirming that only Catholic Church qualifies as the one, true Church.

In an article titled The Pope’s Got A Point and published in the July 18 issue of The Jewish Press, Rabbi Yerachmiel Seplowitz says he is “not at all put off by the fact that the leader of another religion sees that religion as primary.”

“I’ve always found it curious that people of different religions get together in a spirit of harmony to share their common faiths,” he writes. “By definition, these people should have strong opposition to the beliefs of their ‘colleagues’ at the table. The mode of prayer of one group should be an affront to the other group.

“What the pope is saying – and I agree 100 percent – is that there are irreconcilable differences, and we can’t pretend those differences don’t exist,” he states. “I can respect the pope for making an unambiguous statement of what he believes.”

While all people, created in God’s image, and their beliefs are worthy of respect, “we don’t need to play games of ‘I’m okay, your okay’ with beliefs we find unacceptable,” he writes.

Rabbi Seplowitz notes that the original form of the Latin Mass included a prayer for the conversion of the Jews. When the Latin Mass was reinstated, the International Jewish Committee on Interreligious Consultations wrote to the Vatican, requesting that the conversion prayer not be reintroduced.

“I ask you, does this make sense? Where do we Jews get off making demands of Catholics that they only say prayers that meet with our approval?” he asks. “The audacity of Jews dictating to Christians how they should pray is simply mind-boggling.”

“Should we allow the Vatican to dictate what we say in our prayers? Or should we, perhaps, do a line-by-line analysis of the Talmud to make sure there is nothing there that people may find offensive?” he writes.

The rabbi says he is not suggesting Jewish leaders should not talk with Catholic leaders. “The pope needs to know, for example, that it is good to encourage his millions of followers to support Israel and that it is bad to hate Jews,” he writes.

But the dialogue need not be theological, he suggests. “There needs to be careful dialogue, but it needs to be a secular, common, needs-based dialogue. We should not be studying Talmud together and we should not be discussing prayer.”

Source: CNA

Click here to return to homepage

By Mark and Louise Zwick

Pope Benedict XVI was criticized when he said at the V General Conference of CELAM in Aparecida, Brazil, that the evangelization of Latin America did not impose a foreign culture, but brought to fullness and purified the indigenous religions, where God had already been present. While there has been in recent years an emphasis on respect for all religions, including indigenous religions, one can hardly deny the need for purification of old religions in terms of some practices, e.g., human sacrifice.

Benedict was not speaking in a positive way of the cruel practices of the conquistadores, just as the defenders of indigenous religions would not defend the enslavement of some tribal peoples by other indigenous groups. Rather, he expressed in theological terms the relationship between faith and culture: Christ, being in truth the incarnate Logos, "love to the end", is not alien to any culture, nor to any person; on the contrary, the response that he seeks in the heart of cultures is what gives them their ultimate identity, uniting humanity and at the same time respecting the wealth of diversity, opening people everywhere to growth in genuine humanity, in authentic progress. The Word of God, in becoming flesh in Jesus Christ, also became history and culture.”

It is easier for us to understand the Holy Father's remarks when we reflect on the key to the evangelization of Latin America, Our Lady of Guadalupe, who appeared in “New Spain” in 1531 and transformed the whole religious and cultural landscape. The bishops and priests had been trying to bring Christianity to the people, in this case notably the Franciscans in the area of what is now Mexico City, but the efforts of these good men were hampered by the cruel practices of the conquistadores. They failed miserable. There were very few converts. History is a witness of the allergy to conversion of the people in the early years of the conquest.

The evangelization was perpetrated by God through Our Lady of Guadalupe. She is the one who brought the faith to millions—and without military might. Where Spaniards had failed in attempting to convert Mexicans, the Blessed Mother who appeared to Juan Diego succeeded. If there was any force, it was on her part—the force of love for the poorest, for those who suffer.

If anyone forced evangeli-zation, it was Our Lady of Guadalupe who impacted the Mexican people so strongly that they could not escape her mantle. The force of conversion was provided through God's love when the force of conquistadores failed who tried baptism by blood.

At the time of the conquest, when Juan Diego lived, many of the invaders thought the indigenous people did not even have souls and that therefore did not have the right to own anything and should be subject. They were treated badly and enslaved. They were forbidden to speak their own language. With the conquistadores, however, came missionaries who wanted to share their faith with them. It was hard going, of course, because of the terrible treatment they were receiving. Only a very few natives had become Christian.

One of those who had become Catholic was Juan Diego, who had been baptized and frequently received the sacraments. Devotion to Mary, the mother of Jesus, the Mother of God, was very much a part of the evangelization in Christ which Juan Diego had received.

The missionaries defended the natives, especially Franciscan Bishop Zumárraga of Mexico City (The book by Eduardo Chavez Sanchez, Juan Diego, Una Vida de Santidad que Marcó la Historia; Mexico City, Editorial Porrúa, 2002 recounts in detail this history). Eduardo Chavez Sanchez was the postulator for Juan Diego's cause, and he presented research from original sources from the time of Juan Diego.

According to Chavez, Hernán Cortés and the other conquistadores attended Mass where Bishop Zumárraga celebrated. When he began to denounce the cruel behavior of the conquistadores week after week, Cortés and the others simply stopped going to Mass. Because of his strong critique of injustices on the part of those in charge of the government, the Bishop was threatened and lies were made up about him to discredit him and to try to have him replaced.

To continue reading click here ...

Click here to return to homepage

By Luigi Sandri and Stephen Brown

A new document authorised by Pope Benedict XVI restating Roman Catholic views that Protestant denominations are not churches "in the proper sense" has been criticised as setting back the quest for Christian unity. "An exclusive claim that identifies the Roman Catholic Church as the one church of Jesus Christ, as we read in the statement ... goes against the spirit of our Christian calling towards oneness in Christ," said the Rev. Setri Nyomi, general secretary of the Geneva-based World Alliance of Reformed Churches. The alliance groups 214 churches with roots in the 16th century Protestant Reformation.

Nyomi made his comments in a letter to Cardinal Walter Kasper, the Vatican's top official for promoting Christian unity, following the 10 July release in Rome of the Vatican document, which sets down questions and answers about the doctrine of the church.

The Vatican's Congregation for the Doctrine of the Faith said the document had been produced to correct, "erroneous interpretations which in turn give rise to confusion and doubt".

The document says that Protestant denominations of the Reformation "have not preserved the genuine and integral substance of the Eucharistic mystery [and] cannot, according to Catholic doctrine, be called 'Churches' in the proper sense".

In his letter to Cardinal Kasper, Nyomi said of the document, "It makes us question the seriousness with which the Roman Catholic Church takes its dialogues with the Reformed family and other families of the church. It makes us question whether we are indeed praying together for Christian unity."

Also in Geneva, in a response that some observers said could indicate displeasure with the latest development, the World Council of Churches spoke of "the importance of genuine ecumenical dialogue, and of common Christian witness on the problems facing the world today".

The WCC groups 347 churches, mainly from Protestant, Anglican and Orthodox traditions. The Catholic Church is not a member but has representatives on some WCC bodies.

Using the term "catholic" in the sense of "universal", the WCC stated, "Each church is the Church catholic and not simply a part of it. Each church is the Church catholic, but not the whole of it. Each church fulfils its catholicity when it is in communion with the other churches."

In Paris, the Protestant Federation of France said it hoped that every church, "including the Roman Catholic Church", would seek ways to promote dialogue, "rather than being content with repeating its own convictions".

Still, French Lutheran theologian André Birmelé said, "It's much ado about nothing. The text is meant for internal consumption, to reassure people."

In Rome, Italian Protestant theologian Paolo Ricca, however, questioned whether it still made sense to engage in dialogue with the Catholic Church.

"The Vatican document is very clear: it's the old doctrine of the return to the fold," Ricca told Ecumenical News International. "At this point we can ask ourselves if it makes sense to continue the dialogue with Rome. With many Catholics, yes, but with the Roman institution maybe not," he said.

The Vatican said Pope Benedict had "ratified and confirmed" the document.

In 2005, immediately after his election as pontiff, Benedict said he was "disposed to do all in his power to promote the fundamental cause of ecumenism".

However, with the latest document, "Hopes for a change in the ecumenical situation have again been pushed into the remote future," said Wolfgang Huber, Germany's top Protestant bishop.

Huber noted that the latest statements repeated those contained in a Vatican declaration from 2000, called "Dominus Iesus", and drawn up by Cardinal Joseph Ratzinger before he became Pope in 2005.

Some ecumenically-minded theologians had later suggested that "Dominus Iesus" was a result of carelessness, said Huber, who heads the Evangelical Church in Germany (EKD). "No one can speak any more of carelessness," said Huber. "This is a premeditated act."

ENI
Click here to return to homepage

In the Sunday, July 8, 2007 edition of Il Giornale, the respected Italian journalist, Andrea Tornielli, who has also written for Inside the Vatican, published the following interview with the President of the Pontifical Commission Ecclesia Dei, Cardinal Castrillón Hoyos, on the main aspects of Summorum Pontificum. The Ecclesia Dei commission is the body entrusted with overseeing the implementation of the "motu proprio."

By Andrea Tornielli


What meaning does the Pope's decision have?

"The Pontiff's letter is clear. It is a decision which comes from the heart and from the mind of a Pope who loves and knows liturgy well. He wishes that the heritage represented by the ancient liturgy be preserved, without this representing any contradiction with the new Mass. Thousands of letters arrived in Rome from those who asked for the freedom to be able to participate in the old rite."

There have been those who said that Ratzinger thus "rejected" the Council...


"Benedict XVI has not walked or will walk, in any way or expression, on a path which is different from that indicated by the Council. The new Mass remains the ordinary Roman Rite. There is nothing in the motu proprio or in the papal letter which signals a minimal deviation from the Council. It may be appropriate to recall that Vatican II did not forbid the ancient Mass, which was celebrated by the Conciliar Fathers during sessions. No rejection, no offense. It is an encounter with the demands of groups of faithful, an act of liberality."

Is it an act of continuity or rupture in comparison to the Montini and Wojtyla pontificates?

"There is no contraposition. Paul VI granted the possibility to celebrate with the old rite soon after the coming into effect of the new Missal and Pope Wojtyla intended to prepare a Motu proprio similar to the one now promulgated."

Is the authority of the Bishop undermined?

"Those who have argued [so], have done so based on a prejudice, because the role of the Bishop rests assured, canon law does not change. It is the competence of the pastor of the diocese to coordinate the liturgy, in harmony with the supreme orderer, who is the Pope. In case of problems, the Bishop will intervene, always in agreement with the dispositions established by the motu proprio. I am certain that the pastoral sensibility of Bishops will find the way to favor the unity of the Church, helping to avoid a schism."

How do we deal with the Holy Friday prayer for the Jews?

"The authorized Missal is that of 1962, promulgated by John XXIII, in which the expression 'perfidis iudaeis' and 'iudaica perfidia' had already been removed."

[...]

Do you predict difficulties?

"I am not aware, in the History of the Church, of any moment in which important decisions have been taken without difficulty. But I strongly hope that they may be coped with and overcome, with the approach suggested by the Pope in his letter."
After this decision, the end of the rupture with the Lefebvrists is closer?

"With this Motu proprio, the door is widely opened [si spalanca la porta] for a return of the Fraternity of Saint Pius X to full communion. If, after this act, the return does not take place, I truly will not be able to comprehend. I wish to clarify, though, that the papal document has not been made for the Lefebvrists, but because the Pope is convinced of the need to underline that there is a continuity in the Tradition, and that in the Church one does not move forward by way of fractures. The ancient Mass has never been abolished nor forbidden."

Inside the Vatican
Click here to return to homepage

“News reports and judgments made without sufficient information have created no little confusion,” wrote Pope Benedict in reference to his newest Apostolic Letter. The news of the letter has provoked two fears: first, that the reforms of Vatican II would be called into question, and second, that giving universal approval to the older Missal would divide parishes. However, the Holy Father says that both fears are unfounded.

Citing the past history of the Church, Benedict said that too often, divisions worsened because of the lack of action by the leaders of the Church. “This glance at the past imposes an obligation on us today: to make every effort to make it possible for all those who truly desire unity to remain in that unity or to attain it anew.” For this reason, the Pope decided to issue today’s Motu Proprio, which will take affect on September 14th, the feast of the Exaltation of the Holy Cross.

He also addressed the two main fears that have been raised by his critics.

Validity of the Second Vatican Council

“The fear that the document detracts from the authority of the Second Vatican Council… is unfounded,” wrote the Pope. To answer this fear, he maintained that the liturgy promulgated by the Second Vatican Council remains the norm, while the older form remains the extraordinary form.

Some claim that the old Missal was done away with at the Second Vatican Council, however, Benedict wrote, “There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful.”

Lest there be priests who use the Motu Proprio to refuse to celebrate the liturgy according to the new Missal, the Pope wrote that, “priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.”

Old Missal could cause parish divisions

The second fear expressed by detractors of the new norms, was that the universal approval of the 1962 Missal would lead to disarray or even divisions within parish communities. Speaking to this fear, Benedict wrote, “This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often.”

According to the Pope, those who fear a severe decline in the use of the Novus Ordo do not have to worry because, “the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.”

Contrary to causing divisions, the two forms of the Roman Missal should, in fact, serve to enrich one another. The Holy Father says that the reverence which the Old Missal inspires should mark the celebration of the new Missal as well. “The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.”

Bishops and the Implementation of the Motu Proprio

The final issue addressed by the pontiff is the authority and responsibility of the bishops. “I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese,” wrote Benedict.

“Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.”

“Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.”

The Holy Father closed his introductory letter by entrusting the new norms to Mary Mother of the Church and imparting his Apostolic Blessing.

CNA
Click here to return to homepage

By Dr. Robert Moynihan

A reflection on the meaning of the Mass, and a comment on the debate over the restoration of the old liturgy

"Throw melted wax into melted wax, and the one interpenetrates the other perfectly. In the same way, when the Body and Blood of Christ are received, the union is such that Christ is in the recipient and he in Christ." -St. Cyril of Jerusalem

"When Mass was over I remained with Jesus in thanksgiving. Oh how sweet was the colloquy with paradise that morning! It was such that, although I want to tell you all about it, I cannot... The heart of Jesus and my own -- allow me to use the expression -- were fused. No longer were two hearts beating, but only one... My joy was so intense and deep that I could bear it no more and tears of happiness poured down my cheeks." - St. Padre Pio (canonized June 16, 2002)

In Rome in mid-June, the release of Pope Benedict’s motu proprio allowing wider celebration of the "old Mass" was reportedly "imminent," expected in any case "during the first days of July, before the Pope goes on his summer vacation," Vatican officials close to the Pope said. (And yet, the document was delayed before.)

So what do we know already about this matter? Several things: 1) that the Pope has wished to publish the motu proprio for about a year; 2) that he has been advised by many bishops, who evidently fear it will cause divisions in the Church, not to publish it; 3) that he has therefore taken his time, consulting many advisors, and has written a prefatory letter to explain what the motu proprio means.

Why all the attention to this issue? That is the deeper question. Isn’t the essence of Christianity to lead a good life, with all the liturgies of the Church a secondary concern? That is what many seem to believe.

It is difficult to get at the truth of the matter, and the difficulty will not cease even with the release of the motu proprio. In fact, it may only intensify.

Some would see the Holy Father’s interest in the old Mass as a matter of cultural taste. His desire for a wider use of the old rite in Latin is seen as something comparable to his interest in classical music. For these people, the issue is often reduced to a question of practicality: the old rite, in Latin, is "impractical" in the 21st century, and so, these people say, it would be unwise to expand its use.

But this is a serious misunderstanding of Benedict’s motivation. He is not concerned with Latin in itself. His respect for the "old Mass" is not a nostalgic cultural attachment to an ancient language. No, Benedict is concerned about the essence of the Mass itself.

And what is that essence? The right worship of God.

Certainly there is something to be said, in practical terms, for the use in a worldwide Church of a single liturgical language. And certainly, Latin is in some ways a good candidate to be that universal language. It was the language of the Empire under which Jesus lived and died. It has been used for almost 20 centuries. And translations could make the language "accessible" to all even today -- and even in times to come.

But that is not the point. It isn’t about the Latin. (And the Latin Mass is, in any case, not the Latin Mass at all; that is a misnomer; it is, rather, "the Latin, Greek and Aramaic Mass," with "Kyrie eleison" in Greek and "Amen" and "Alleluia" in Aramaic.) And those who think Latin is at the core of this matter do not see fully what is at stake here.

And what is at stake is not a trivial matter. If it were, the Pope wouldn’t have given two years of attention to it, or 25 years as a cardinal to stating repeatedly that there needs to be a "reform of the reform." Rather, it is an important matter. In fact, the most important one. For the Mass is celebrated for a single reason: for the Eucharist. And the Eucharist is one thing only: Christ with us. And Christ with us is the sole reason for the Church’s being.

So in dealing with the Mass, the Pope is not dealing with a marginal, a peripheral matter. The liturgy is not a "side issue." It is a central one; indeed, the central one. It is the little matter (and the Orthodox rightly stress this) of... the divinization of man! A reality which brought Padre Pio to tears.

So it is a very important matter. But what is the problem? It seems that Benedict, like many thoughtful believers, is concerned about the fact that the conciliar reform of the liturgy in the 1960s has in some way apparently failed to achieve its chief goal, which was to bring about an even greater reverence for the Eucharist, an even greater participation by the faithful in the mystery of Christ, an even deeper sacramental life within the Church. (That is what the conciliar fathers hoped to accomplish by approving a liturgical reform.)

And if there are in the "old Mass," as many argue, qualities too hastily discarded in the 1960s -- a sense of tradition which made it a bit easier for some to turn their minds toward the eternal, a sense of solemnity which helped some to turn their hearts toward God -- and if that loss can, even if only in part, be made good, if it can be remedied, by a motu proprio allowing the "old Mass" to be celebrated more widely, then it is a work of great import for the Pope to carry out.

If the "old Mass" is merely a "cultural" matter, the fad of a small elite, it will not flourish in any case, and the motu proprio will be a dead letter. But if it is a matter of renewing the Church, and if the dignity and holiness of the old rite strikes the faithful in such a way as to re-kindle in them a sense of that devotion which prepares them to encounter Christ, then allowing the old Mass to be celebrated more widely will be an act worth preparing for with much toil and care.


Dr. Robert Moynihan is editor of Inside the Vatican
Click here to return to homepage

By CNA

Today marks the historic issuance of Pope Benedict’s apostolic letter on the use of the Roman Missal of 1962. The much talked about letter begins with the Pope giving a history of the use of the Roman Missal, and then provides, among other things, an explanation of the purpose of this Motu Proprio.

Before launching into the history of the pre-Vatican II Missal, the Pope makes the distinction that while some believe that it was done away with by the liturgical reforms of Vatican II, this was never the case.

“I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted.”

In order for his new letter to be understood correctly, Benedict XVI gives his readers some historical context.

Liturgical History

Some have argued that since no new norms were given for the use of the old Missal that it was de facto discarded. However, the Pope responded that, “At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level.”

“Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood.”

Benedict also mentioned Archbishop Lefebvre, who led a breakaway group from the Church called the Society of St. Pius X. Amongst this group, “fidelity to the old Missal became an external mark of identity; the reasons for the break, which arose over this, however, were at a deeper level.”

Pope Benedict then described the turmoil surrounding the reform of Vatican II and the struggle of many of the faithful who wished to preserve the pre-conciliar Missal. “This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear.”

On a personal note, the pontiff mentioned his own experience of the Vatican II “period with all its hopes and its confusion.” In addition, he said, “I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.”

Pope John Paul II’s Reforms

Given this painful context, Benedict XVI explained that John Paul II felt obliged to provide guidelines for the use of the 1962 Missal which came in the form of his Motu Proprio Ecclesia Dei (2 July 1988).

This document did not give specific instructions for the use of the Missal but only provided general guidelines for Bishops to allow this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully.

“Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio.”

Reason for Benedict’s Motu Proprio

The main purpose of this Motu Proprio is to “provide precise juridical norms so that the Church can attain fuller unity” and “to free Bishops from constantly having to evaluate anew how they are to respond to various situations.”


Click here to return to homepage

By Santificarnos.com

The Holy See Press Office today issued an explanatory note concerning the Motu Proprio "Summorum Pontificum". The most important paragraphs of the note are given below:

"The Motu Proprio 'Summorum Pontificum' lays down new rules for the use of the Roman liturgy that preceded the reform of 1970. The reasons for such provisions are clearly explained in the Holy Father's letter to bishops which accompanies the Motu Proprio (the two documents have been sent to all the presidents of episcopal conferences and to all nuncios, who have arranged to distribute them to all bishops).

"The fundamental provision is as follows: the Roman liturgy will have two forms ('usus'):


"a) The ordinary form is the one that follows the liturgical reform undertaken by Pope Paul VI in the year 1970, as it appears in the liturgical books promulgated at that time. There is an official edition in Latin which may be used always and everywhere, and translations in divers languages published by the various episcopal conferences.

"b) The extraordinary form: which is that celebrated in accordance with the liturgical books published by Blessed Pope John XXIII in 1962."

In paragraph 8 the note reads: "The bishop of a particular place may erect a personal parish, wherever there is to be found a very substantial number of faithful who wish to follow the earlier liturgy. It would be appropriate for the numbers of faithful to be substantial, even if not comparable to those of other parishes."

The explanatory note also highlights some of the characteristics of the 1962 Missal:

"It is a 'complete' or 'integral' Missal in the Latin language, that is, it also contains the readings for the celebrations (it is not distinct from the 'Lectionary' as the later 1970 Missal is).

"It contains just one Eucharistic prayer, the 'Roman Canon' (corresponding to the first Eucharist Prayer of the later Missal, which includes a choice of various Eucharistic Prayers).

"Various prayers (including a large part of the Canon) are recited by the priest in a low voice inaudible to the people.

"Other differences include the reading of the beginning of the Gospel of John at the end of Mass.

"The 1962 Missal does not provide for concelebration. It says nothing concerning the direction of the altar or of the celebrant (whether facing the people or not).

"The Pope's Letter envisages the possibility of future enrichment of the 1962 Missal (inclusion of new saints, new prefaces, etc.)."


Click here to return to homepage

By Santificarnos.com

Given below is the text of the English- language version of Benedict XVI's Letter to all the bishops of the world concerning his Motu Proprio "Summorum Pontificum," which was published today:

"With great trust and hope, I am consigning to you as pastors the text of a new Apostolic Letter 'Motu Proprio data' on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.

"News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.

"This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.

"In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions - the liturgical reform - is being called into question.

"This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal form - the 'Forma ordinaria' - of the Eucharistic liturgy. The last version of the 'Missale Romanum' prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a 'Forma extraordinaria' of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were 'two rites.' Rather, it is a matter of a twofold use of one and the same rite.

"As for the use of the 1962 Missal as a 'Forma extraordinaria' of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.

"Pope John Paul II thus felt obliged to provide, in his Motu Proprio 'Ecclesia Dei' (July 2, 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of bishops towards the 'legitimate aspirations' of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of St. Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present norms are also meant to free bishops from constantly having to evaluate anew how they are to respond to various situations.

"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. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.

"It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces 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. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.

"I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church's leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return . widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.

"There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.

"In conclusion, dear brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each bishop, in fact, is the moderator of the liturgy in his own diocese.

"Nothing is taken away, then, from the authority of the bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.

"Furthermore, I invite you, dear brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.

"Dear brothers, with gratitude and trust, I entrust to your hearts as pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: 'Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son.'

"I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my apostolic blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful."


Click here to return to homepage

By Santificarnos.com

Given below is a non-official English- language translation of the Apostolic Letter "Motu Proprio data" of Pope Benedict XVI, "Summorum Pontificum," concerning the use of the Roman liturgy prior to the reform of 1970. The original text is written in Latin.

"Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, 'to the praise and glory of His name,' and 'to the benefit of all His Holy Church.'

"Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which 'each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith.' (1)

"Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that 'nothing should be placed before the work of God.' In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.

"Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and 'renewed in accordance with the norms of the Fathers,' and provided them for the use of the Latin Church.

"One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

"'It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.' (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.

"In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that 'this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.' (4)

"But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult 'Quattuor abhinc anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, 'Ecclesia Dei,' exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

"Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:

"Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.

"It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents 'Quattuor abhinc annis' and 'Ecclesia Dei,' are substituted as follows:

"Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

"Art. 3. 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.

"Art. 4. 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.

"Art. 5. õ 1 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. õ 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held. õ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages. õ 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded. õ 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.

Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.

"Art. 7. If a group of lay faithful, as mentioned in art. 5 õ 1, 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".

"Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission "Ecclesia Dei" to obtain counsel and assistance.

"Art. 9. õ 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it. õ 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it. õ 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Bl. John XXIII in 1962.

"Art. 10. 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.

"Art. 11. The Pontifical Commission "Ecclesia Dei", erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

"Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

"We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as "established and decreed", and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.

" From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate." (1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397. (2) John Paul II, Apostolic Letter "Vicesimus quintus annus," 4 December 1988, 3: AAS 81 (1989), 899.

(3) Ibid. (4) St. Pius X, Apostolic Letter Motu propio data, "Abhinc duos annos," 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter "Vicesimus quintus annus," no. 3: AAS 81 (1989), 899. (5) Cf John Paul II, Apostolic Letter Motu proprio data "Ecclesia Dei," 2 July 1988, 6: AAS 80 (1988), 1498.


Click here to return to homepage

Some Jewish leaders have expressed fears that the letter will reinstate the use of prayers that they consider problematic.


The Vatican has announced that tomorrow at noon Rome time, the text of Pope Benedict’s Motu Proprio on the use of the pre-1970 Roman liturgy, Summorum Pontificum will be published.

Sources familiar with the document say that it is a well-balanced and thoughtfully composed document. The letter will address the use of the Tridentine Mass and how it will affect the unity of the Church, the authority of bishops, and the acceptance of the Second Vatican Council.

Some Jewish leaders have expressed fears that the letter will reinstate the use of prayers that they consider problematic. Benedict XVI’s decree will revive the 1962 rite for the celebration of the Mass, which includes prayers asking God to "take the veil" off Jewish hearts and show mercy "even for the Jews.”

Abraham Foxman, national director of the Anti-Defamation League, a U.S.-based Jewish civil rights group, did not seem to be worried about the concerns raised by others.

"From second-hand sources, my understanding is they understand our concern, our sensitivity, our distress," Mr. Foxman said in Rome.

"And I think they're not about to add to that distress after all the efforts we've made with reconciliation."

CNA

Click here to return to homepage

By Santificarnos.com

The Vatican said that tomorrow, Saturday July 7, it will publish the Apostolic Letter "Motu Proprio data" of His Holiness Benedict XVI, "Summorum Pontificum," concerning the use of the pre-1970 Roman liturgy.

The document will be accompanied by an explanatory Letter from the Holy Father.

Cardinal Bertone has said that the Motu Propio that would be signed by Pope Benedict XVI would authorize any priest to celebrate the Tridentine Mass without the need for prior approval by the local bishop.

Cardinal Bertone did not say whether the Motu Propio would open the possibility for the return to communion with the Rome of the Priestly Fraternity of St. Pius X, founded by French Archbishop Marcel Lefebvre, who was excommunicated by the Vatican on June 30, 1988 after ordaining four bishops without the Pope’s consent.


Click here to return to homepage

By Santificarnos.com

Earlier Thursday in the Vatican, Pope Benedict received prelates from the Conference of the Dominican Episcopate, who today completed their "ad limina" visit.

"The fundamental aim of your pastoral ministry," the Pope told the bishops, "must be to ensure that the truth about Christ and the truth about man penetrate still more deeply into the various levels of Dominican society."

This task, said Benedict XVI, "not without difficulties, takes place among a people whose spirit is open and sensitive to the Good News." Despite the fact that in the Dominican Republic there are evident "symptoms of a process of secularization in which, for many people, God does not represent the source, the goal, or the ultimate meaning of life, in the end, as you well know, this people has a profoundly Christian soul."

Another of the fundamental objectives of new evangelization," he continued, "is the family." In this context, he gave assurances that the Church supports families against "the great challenges they have to face," and "encourages them in their faith, safeguarding their perseverance in a Christian project for life, often subject to so many vicissitudes and dangers."

The Holy Father highlighted how the Church seeks to ensure that "the family remains a real environment in which a person is born, grows up and is educated for life, and in which parents, in their tender love for their children, prepare them for healthy interpersonal relationships that incarnate human and moral values in the midst of a society so marked by hedonism and religious indifference."

After stressing the need for the State authorities "to collaborate still more in the indispensable task of working in favor of families," the Pope affirmed that he was not unaware of "the difficulties facing the institution of the family in the country, especially with the drama of divorce and pressures to legalize abortion, as well as the spread of unions not in accordance with the Creator's design for marriage."

Promoting priestly and religious vocations, said Benedict XVI, "must be a priority for bishops and a commitment for all the faithful. ... In addition to integral formation, profound discernment of the human and Christian suitability of seminarians is required, so as to as to give the best possible guarantee of the dignified practice of their future ministry."

The Pope noted how in the field of migration the bishops dedicate "much energy to caring for groups of Dominicans abroad," and he called upon them "to accompany with great charity, as you do already, Haitian immigrants who have left their country seeking better living conditions for themselves and their families."

On the subject of the evangelization of culture, the Holy Father pointed out that "in this task we cannot overlook the social communications media: radio, television productions, videos and computer networks can be very useful for a wider diffusion of the Gospel. This task devolves particularly upon the laity."

Benedict XVI underlined the need to ensure that lay people receive "adequate religious formation, so as to enable them to face the numerous challenges of modern society. It is their task to promote human and Christian values that illuminate the political, economic and cultural life of the country, with the aim of instituting a more just and more equitable social order, in accordance with the Social Doctrine of the Church."

"At the same time, in accordance with ethical and moral norms, [the laity] must provide an example of honesty and transparency in the management of public affairs, in the face of the unseen and widespread blight of corruption, which at times even touches areas of political and economic power, as well as other spheres of public and social life."


Click here to return to homepage

By Santificarnos.com

At the end of Wednesday's general audience, Pope Benedict addressed young people who are currently preparing for the next World Youth Day (WYD), due to be held in July 2008 in Sydney, Australia.

Speaking English, the Holy Father encouraged the young people "to prepare well for this marvelous celebration of the faith. ... Enter fully into the life of your parishes and participate enthusiastically in diocesan events! In this way you will be equipped spiritually to experience new depths of understanding of all that we believe when we gather in Sydney next July."

"I know that already the ecclesial and government authorities, together with numerous young Australians, are working very hard to ensure an exceptional experience for us all. I offer them my heartfelt thanks.

"World Youth Day is much more than an event," Pope Benedict added. "It is a time of deep spiritual renewal, the fruits of which benefit the whole of society."

"Some of you have friends with little real purpose in their lives, perhaps caught up in a futile search for endless new experiences. Bring them to World Youth Day too! In fact, I have noticed that against the tide of secularism many young people are rediscovering the satisfying quest for authentic beauty, goodness and truth. Through your witness you help them in their search for the Spirit of God."

The Holy Father concluded: "Be courageous in that witness! Strive to spread Christ's guiding light, which gives purpose to all life, making lasting joy and happiness possible for everyone."


Click here to return to homepage

By Santificarnos.com

St. Basil, defined in Byzantine liturgical texts as a "light of the Church," was the subject of the Pope Benedict's catechesis during Wednesday's general audience. The audience, attended by 12,000 people, was held in the Vatican Basilica then continued in the Paul VI Hall.

St. Basil, the Pope explained, was born in the 4th century. "Dissatisfied with his worldly successes and ... attracted by Christ, ... he dedicated himself to a monastic life in prayer ... and in the practice of charity." The Church in both East and West, he added, "looks to him admiringly for the sanctity of his life, the excellence of his doctrine and the harmonic blend of his intellectual and practical gifts."

"Through his preaching and writing," this saint, who became bishop Caesarea in 370, "undertook an intense pastoral, theological and literary activity" and "supported the foundation of many 'fraternities' or communities of Christians consecrated to God, whom he visited frequently."

St. Basil "is one of the fathers of monasticism. ... He created a special form of monasticism, not closed to the local church community but open to it. ... His monks formed part of the particular Church, the driving nucleus that preceded the faithful in discipleship of Christ, and not only in faith ... and love, ... but also through works of charity. The monks ran schools and hospitals and served the poor, thus demonstrating the integrity of their Christian life."

"As bishop and pastor of his vast diocese, Basil was constantly concerned by the difficult conditions in which his faithful lived, firmly denouncing all evils. ... And he would intervene with government leaders to alleviate the sufferings of the people. ... He safeguarded the freedom of the Church, opposing even the powerful in order to defend the right to profess the true faith." St. Basil, who bore witness to the fact that "God is love and charity," also founded various institutions for the most needy, which became a model for modern hospitals.

While maintaining his concern with charity as a sign of faith, Basil "considered the liturgy as the focus of his life," and "was also a wise liturgical reformer. ... At his encouragement, the people came to know and love the Psalms. ... He was able to oppose heretics ... and dedicated his energies to healing divisions within the Church."

"Following a plan he himself had devised, he became apostle and minister of Christ, ... herald of the Kingdom of God, model and rule of piety, ... pastor of Christ's flock, pious doctor, father and nurse, God's helper and laborer, builder of the Lord's temple.

"This," the Pope concluded, "is the plan that the holy bishop passes on to us, especially to those who announce the Word. He was a man ... who showed us how to be truly Christian."

Click here to return to homepage

Benedict XVI is due to make an apostolic trip to Austria from September 7 to 9, for the 850th anniversary of the foundation of the Shrine of Mariazell.

The Marian shrine is located in the foothills of the Austrian Alps and is the most popular pilgrimage site in central Europe. The shrine can be reached by foot or by bus. The popularity of the shrine is demonstrated by the fact that there are trails that lead to the shrine from every region of the country, thus making a pilgrimage from any country surrounding Austria possible. Along the pilgrimage routes, various roadside shrines have been established for pilgrims to pray at.


The Pope’s visit will take place on September 8, Feast of the Nativity of the Virgin.

It will be the Holy Father's second apostolic trip outside Italy in 2007, following his journey to Brazil in May when he visited Sao Paulo and Aparecida for the Fifth General Conference of the Episcopate of Latin America and the Caribbean.

Source: CNA

Click here to return to homepage

The Holy Father spoke on the theme of freedom in his Regina Caeli address in Rome today. Taking on modern man’s belief that the true expression of freedom is freedom from any moral laws or obligations, Benedict taught that true freedom lies in placing oneself at the service of the others.

Jesus Christ, the Holy Father stated, showed his freedom when, “He resolutely set his face towards Jerusalem.” In this, Benedict commented, we see Jesus’ freedom, who, “freely chooses to go to the cross.”

“Jesus fully realizes his freedom by obeying the Father. He lived his freedom…as service.”

Many people today choose to keep their life for themselves, and ironically, lose it out of fear of giving it away. “He who spends himself in the service of other finds himself full of energy and vitality,” the Holy Father said.

For this, listening to the voice of God is essential: “To live according to the Spirit is to let oneself be guided by the intentions and love of God.”

“It may seem a paradox that the Lord expressed the height of his freedom on the cross. He shows his status as Son by remaining on the cross,” out of love for men.

After the angelus, the Holy Father asked for prayers for those who suffer at the hands of guerrillas in Colombia, remembering specifically the eleven persons who had been kidnapped and held hostage for the past five years in that country, and were recently killed.

The Pope denounced such “inadmissible forms of violence” and prayed for peace.

Source: CNA

Click here to return to homepage

The underground bishop of Zhengding, freed eight days ago after 17 in a jail, is both hopeful and pessimistic about what the Pope’s letter to Chinese Catholics might do. The prelate, who has spent more than 20 years in a labour camp, believes that the Chinese government has not changed. “It uses the same strategy as during Mao’s times” and relies on the Patriotic Association to split the Church. But for the Church itself the Pope’s letter is an important sign of what direction to follow.

Mgr Julius Jia Zhiguo, a 73-year-old who spent more than 20 years in prison, is the underground bishop of Zhengding (Hebei), the Chinese province where anti-Catholic persecution is strongest. He lives in isolation and is constantly detained by the police for political (brainwashing) sessions designed to force him to submit to the Patriotic Association, the government agency whose ultimate goals is to set up a Church independent of the Holy See. The last time Mgr Jia was seized was June 5 but was let go on June 22. Overcoming his isolation, AsiaNews was able to ask him some questions about the Pope’s letter which he was actually reading when he was contacted.

Your Excellency, what influence will the Pope’s letter have on Church-state relations?

I fear we should not expect too much from it. China’s politicians have not changed at all. The government uses the same strategy as during Mao’s times and just instigates and creates conflicts within the Church.

This has been going on for 50 years (since the creation of the Patriotic Association or PA) and I am afraid that the Pope’s letter won’t change much to the situation.

Of course the letter clearly states what the Church’s teachings are and for those who seek the truth it is greatly encouraging. But for the many atheists among the politicians this does not mean anything. They won’t change their ideas because of any statement. What is necessary is for the government to make a profound change in mentality and allow for greater openness and religious freedom.

What do you think about the relationship between the Church and the Patriotic Association after the Pope condemned it in his letter?

The Patriotic Association is a tool in the government’s hands. Its interference won’t stop until the government says so. The problem is that the PA cannot decide for itself. It is not independent but is at the service of the government, under its control. It is not easy to break those chains. I think that without the Lord’s intervention the situation cannot improve. We don’t believe that the Lord always works within His Church.

Will the letter improve relations between the official and underground Church?

For those who live in truth and justice and are faithful to their faith, this letter will be the right push towards unity. The real problem is how to overcome the pressures that come from the state. Various official bishops are afraid to actively communicate with underground bishops. Courage is often found wanting because they too are under strict control. Their phones are always tapped by the government for example. Even if they are government-approved, there is not much they can do—they can’t do what they want.

But for us underground bishops, who are not recognised by the government, communications are a problem. It is almost impossible to do it directly. I live under constant controls. But for them controls are event greater. We might get in touch indirectly, through intermediaries. But we know that no one “wants to create difficulties” for the government.

The Pope’s letter urges Catholics to live the mission in China with courage . . . ?

I have not yet finished reading the letter, but I think for the more resolute Catholics, it offers a clear-cut path. On this issue, Benedict XVI’s teachings are aligned with those of John Paul II. We shall have to carry out our ministry and mission from within the communion. With the Lord’s encouragement and the Pope’s guidance, I shall continue my mission without fear. The journey we have undertaken so far is the right one. And we shall continue. The Pope’s support helps us go as far as we have to, even if it might mean sacrificing our lives.

Source: Asia News

Type rest of the post here
Click here to return to homepage