Pope Francis, while he says “we must rediscover the reality of the Sacred Liturgy” also warns against “[looking] back to nostalgic past tendencies or [wishing] to impose them again…” Loosely translated, this seems to be saying, stick with the new Mass, and don’t hanker after the old…
So, it’s maybe time to remind ourselves of what, precisely, he means by “nostalgic past tendencies” and what precisely, he doesn’t want to “impose again”. Take the few minutes necessary to watch the short video below and then share your answers to the two questions below…
Since the liturgy of the Church is directed to God, to offer Him true worship / adoration, do you think He finds the Novus Ordo Missae acceptable and pleasing – does it achieve that central aim ?
How, in God’s eyes, do you think the Novus Ordo Missae compares to the Traditional Latin Mass (see video below)…
“When Mass is being celebrated, the sanctuary is filled with countless angels who adore the Divine Victim immolated on the altar.” – St. John Chrysostom(Bishop & Doctor of the Church).
Bishop Huonder of the Diocese of Chur (Switzerland) has announced he will spent his retirement with the SSPX. He is 76 and has wished to retire for a while, Pope Francis having already rejected his resignation in 2017. I don’t know a lot about him, beyond the fact he seems quite solid and has previously been “in the wars” with the LGBT and secular movements. Presumably he will still be able to carry out the functions of a Prelate and so this could be a real boon for the SSPX. Rorate reports that Pope Francis is “well informed” about the Bishop’s choice and personally approves of it.
Clearly, those who have spread the falsehood that the SSPX is in schism, are plain wrong – have been all along, of course, but it must be crystal clear, even to the slowest of “liberal” minds, that Pope Francis (of ALL popes!) is hardly likely to approve one of his bishops spending his retirement with a “schismatic” Society of traditional priests and bishops. There’s a limit to embracing “equality”, “diversity” and “tolerance”. It seems as good a time as ever, then, to reflect on the closing chapter of Archbishop Lefebvre’s Open Letter to Confused Catholics, written just twenty years after the dramatic changes in the Church, in the years following the Second Vatican Council.
Archbishop Lefebvre writes: Building Up Versus Pulling Down (from Open Letter to Confused Catholics)
Twenty years have gone by and one would have thought that the reactions raised by the Council reforms would have calmed down, that the Catholic people would have buried the religion in which they had been brought up, that the younger ones, not having known it, would have accepted the new one. That, at least, was the wager made by the Modernists. They were not unduly disturbed by the uproar, sure of themselves as they were in the early days. They were less so later on. The frequent and necessary concessions made to the spirit of the world did not produce the expected results. Nobody any longer wanted to be a priest of the new religion and the faithful turned away from their religious practice. The Church which tried to become a Church of the poor became a poor Church, obliged to resort to advertising to collect Peter’s Pence, and to sell off its properties.
During this time those faithful to Tradition drew together in all the Christian lands, and particularly in France, Switzerland, the United States and Latin America. The fabricator of the new Mass, Mgr. Annibale Bugnini was himself obliged to recognize this world-wide resistance in his posthumous book,21 a resistance which is growing and organizing itself unceasingly and drawing support. No, the “traditionalist” movement is not “slowing-down” as the progressivist journalists write from time to time to reassure themselves. Where else are there as many people at Mass as at St. Nicholas-du-Chardonnet, and also as many Masses, as many Benedicitons of the Blessed Sacrament or as many beautiful ceremonies? The Society of Saint Pius X throughout the world owns seventy houses,22each with at least one priest, churches like the one in Brussels and the one we have quite recently bought in London, or the one placed at our disposal in Marseilles; also schools, and four seminaries.
Carmelite convents are opening and already forming new communities. Religious communities of men and of women created fifteen or more years ago, who strictly apply the rule of the Orders from which they stem, are overflowing with vocations, and are continuously having to enlarge their premises and construct more buildings. The generosity of the Catholic faithful never ceases to amaze me, particularly in France.
The monasteries are centers of attraction, crowds of people go there often from far away; young people bewildered by the illusory seductions of pleasures and escape in every form, find in them their Road to Damascus. Here is a list of places where they havekept the true Catholic faith and for that reason draw people: Le Barroux, Flavigny-sur Ozerain, La Haye-aux-Bonshommes, the Benedictines of Alés, the Sisters of Fanjeaux, of Brignolles, of Pontcallec, and communities like that of Father Lecareux…
Travelling a great deal, I see everywhere at work the hand of Christ blessing His Church. In Mexico the ordinary people drove from the churches the reforming clergy who, won over by the so-called liberation theology, wanted to throw out the statues of the saints. “It’s not the statues who are going, it’s you.” Political circumstances have prevented us from opening a priory in Mexico; so faithful priests travel out from a center at El Paso near the frontier in the United States. The descendants of the Cristeros welcome them warmly and offer them their churches. I have administered 2500 confirmations there at the request of the people.
In the United States, young married couples with their numerous children flock to the Society’s priests. In 1982 in that country I ordained the first three priests trained entirely in our seminaries. Groups of traditionalists are on the increase whereas the parishes are declining. Ireland, which has remained refractory towards the novelties, has been subject to the reforms since 1980, altars having been cast into rivers or re-used as building material. Simultaneously, traditionalist groups have formed in Dublin and Belfast. In Brazil, in the diocese of Campos of which I have already spoken, the people have rallied around the priests evicted from their parishes by the new bishop, with processions of 5,000 and 10,000 people taking to the streets.
It is therefore the right road we are following; the proof is there, we recognize the tree by its fruits. What the clergy and the laity have achieved in spite of persecution by the liberal clergy (for, as Louis Veuillot says, “There is nobody more sectarian than a liberal.”) is almost miraculous. Do not let yourself be taken in, dear reader, by the term “traditionalist” which they would have people understand in a bad sense. In a way, it is a pleonasm because I cannot see who can be a Catholic without being a traditionalist. I think I have amply demonstrated in this book that the Church is a tradition. We are a tradition. They also speak of “integrism.” If by that we mean respect for the integrality of dogma, of the catechism, of Christian morality, of the Holy Sacrifice of the Mass, then yes, we are integrists. And I do not see how one can be a Catholic without being an integrist in that sense of the word.
It has also been said that after me, my work will disappear because there will be no bishop to replace me. I am certain of the contrary; I have no worries on that account. I may die tomorrow, but the good Lord answers all problems. Enough bishops will be found in the world to ordain our seminarians: this I know.
Even if at the moment he is keeping quiet, one or another of these bishops will receive from the Holy Ghost the courage needed to arise in his turn. If my work is of God, He will guard it and use it for the good of the Church. Our Lord has promised us, the gates of Hell shall not prevail against her. This is why I persist, and if you wish to know the real reason for my persistence, it is this: At the hour of my death, when Our Lord asks me, “What have you done with your episcopate, what have you done with your episcopal and priestly grace?” I do not want to hear from His lips the terrible words, “You have helped to destroy the Church along with the rest of them.” [Emphasis added]
21 La Riforma Liturgica: Edizioni Liturgiche Rome. 22 At present, in the year 2000, there are 135 priories, 6 seminaries, 75 schools, 3 universities, 3 nursing homes, 4 retreat houses, 4 bishops and 401 priests–ed.
I don’t think there can be any doubt in the minds of those who have lived through the years since Vatican II that the SSPX has, indeed, built up (and continues to build up) the Church at this time of crisis. Thus, it is heartening to read this news of the Swiss diocesan bishop who has chosen to spend his retirement years in the Society. Will other bishops follow the example of Bishop Huonder?
It seems very clear that the Pope is trying to regularise the SSPX in a variety of ways – is there a local bishop in your neck of the woods who may assist this process? Why don’t the local bishops invite the Society priests to (“Mass-less”) diocesan events, for example? Would the Society priests accept? Is there, in your opinion, scope for a sort of informal regularisation within dioceses to help normalise the SSPX situation?
Catholics will please God by holding to true beliefs and correct moral norms. The Mass you attend is secondary…
Editor, Catholic Truth writes…
I keep finding myself in conversations with diocesan Catholics – defined simply as those who attend the new Mass – who consider that being orthodox in doctrine and morals is the most important thing today, not which Mass we attend. The point is always made that, for those brought up in the new Mass, with no alternative, it’s all they have, and therefore, surely the most important thing is to be wholly orthodox, stick to right beliefs and moral norms. When I ask if they go along with ecumenical events, I get a variety of responses tolerant of through to positive about ecumenical activities. To date, I’ve never met with an outright denunciation of ecumenism.
Ditto, these Catholics seldom denounce the false apparitions at Medjugorje, instead focusing on the adherents in their circles who have experienced “conversions” and vocations, including priestly ordinations. All wonderful people.
I’m told too, that “traditionalists” need to stop talking so much about the Mass and focus on God more. Don’t go on the “attack” in conversation with diocesan Catholics right away, to ask if X attends the old or new Mass – speak about God first.
My answers to the above have not been successful in changing hearts and minds. Help!
ROME, February 22, 2018 (LifeSiteNews) — The head of the Vatican department overseeing liturgy is summoning the Catholic faithful to return to receiving Holy Communion on the tongue and kneeling.
Cardinal Robert Sarah
In the preface to a new book on the subject, Cardinal Robert Sarah, Prefect of the Congregation for Divine Worship, writes: “The most insidious diabolical attack consists in trying to extinguish faith in the Eucharist, by sowing errors and fostering an unsuitable way of receiving it. Truly the war between Michael and his Angels on one side, and Lucifer on the other, continues in the hearts of the faithful.”
“Satan’s target is the Sacrifice of the Mass and the Real Presence of Jesus in the consecrated Host,” he said.
The new book, by Don Federico Bortoli, was released in Italian under the title: ‘The distribution of Communion on the hand: a historical, juridical and pastoral survey’ [La distribuzione della comunione sulla mano. Profili storici, giuridici e pastorali].
Recalling the centenary of the Fatima apparitions, Sarah writes that the Angel of Peace who appeared to the three shepherd children in advance of the Blessed Virgin’s visit “shows us how we should receive the Body and the Blood of Jesus Christ.” His Eminence then identifies the outrages by which Jesus is offended today in the Holy Eucharist, including “so-called ‘intercommunion.’” Sarah goes on to consider how faith in the Real Presence “can influence the way we receive Communion, and vice versa,” and he proposes Pope John Paul II and Mother Teresa as two modern saints whom God has given us to imitate in their reverence and reception of the Holy Eucharist.
“Why do we insist on communicating standing and on the hand?,” the Prefect of the Congregation for Divine Worship asks. The manner in which the Holy Eucharist is distributed and received, he writes, “is an important question on which the Church today must reflect.”
Here below, with the kind permission of La Nuova Bussola where the preface was first published, we offer our readers a LifeSiteNews translation of several key extracts from Cardinal Sarah’s text.
*** Providence, which disposes all thing wisely and sweetly, has offered us book The Distribution of Communion on the hand, by Federico Bortoli, just after having celebrated the centenary of the Fatima apparitions. Before the apparition of the Virgin Mary, in the Spring of 1916, the Angel of Peace appeared to Lucia, Jacinta and Francisco, and said to them: “Do not be afraid, I am the Angel of Peace. Pray with me.” (…) In the Spring of 1916, at the third apparition of the Angel, the children realized that the Angel, who was always the same one, held in his left hand a chalice over which a host was suspended. (…) He gave the holy Host to Lucia, and the Blood of the chalice to Jacinta and Francisco, who remained on their knees, saying: “Take and drink the Body and Blood of Jesus Christ, horribly outraged by ungrateful men. Make reparation for their crimes and console your God.” The Angel prostrated himself again on the ground, repeating the same prayer three times with Lucia, Jacinta and Francisco.
Angel of Peace at Fatima
The Angel of Peace therefore shows us how we should receive the Body and the Blood of Jesus Christ. The prayer of reparation dictated by the Angel, unfortunately, is anything but obsolete. But what are the outrages that Jesus receives in the holy Host, for which we need to make reparation? In the first place, there are the outrages against the Sacrament itself: the horrible profanations, of which some ex-Satanist converts have reported and offer gruesome descriptions. Sacrilegious Communions, not received in the state of God’s grace, or not professing the Catholic faith (I refer to certain forms of the so-called “intercommunion”), are also outrages. Secondly, all that could prevent the fruitfulness of the Sacrament, especially the errors sown in the minds of the faithful so that they no longer believe in the Eucharist, is an outrage to Our Lord. The terrible profanations that take place in the so-called ‘black masses’ do not directly wound the One who in the Host is wronged, ending only in the accidents of bread and wine.
Of course, Jesus suffers for the souls of those who profane Him, and for whom He shed the Blood which they so miserably and cruelly despise. But Jesus suffers more when the extraordinary gift of his divine-human Eucharistic Presence cannot bring its potential effects into the souls of believers. And so we can understand that the most insidious diabolical attack consists in trying to extinguish faith in the Eucharist, by sowing errors and fostering an unsuitable way of receiving it. Truly the war between Michael and his Angels on one side, and lucifer on the other, continues in the hearts of the faithful: Satan’s target is the Sacrifice of the Mass and the Real Presence of Jesus in the consecrated Host. This robbery attempt follows two tracks: the first is the reduction of the concept of ‘real presence.’ Many theologians persist in mocking or snubbing the term ‘transubstantiation’ despite the constant references of the Magisterium (…)
Let us now look at how faith in the real presence can influence the way we receive Communion, and vice versa. Receiving Communion on the hand undoubtedly involves a great scattering of fragments. On the contrary, attention to the smallest crumbs, care in purifying the sacred vessels, not touching the Host with sweaty hands, all become professions of faith in the real presence of Jesus, even in the smallest parts of the consecrated species: if Jesus is the substance of the Eucharistic Bread, and if the dimensions of the fragments are accidents only of the bread, it is of little importance how big or small a piece of the Host is! The substance is the same! It is Him! On the contrary, inattention to the fragments makes us lose sight of the dogma. Little by little the thought may gradually prevail: “If even the parish priest does not pay attention to the fragments, if he administers Communion in such a way that the fragments can be scattered, then it means that Jesus is not in them, or that He is ‘up to a certain point’.”
The second track on which the attack against the Eucharist runs is the attempt to remove the sense of the sacred from the hearts of the faithful. (…) While the term ‘transubstantiation’ points us to the reality of presence, the sense of the sacred enables us to glimpse its absolute uniqueness and holiness. What a misfortune it would be to lose the sense of the sacred precisely in what is most sacred! And how is it possible? By receiving special food in the same way as ordinary food. (…)
The liturgy is made up of many small rituals and gestures — each of them is capable of expressing these attitudes filled with love, filial respect and adoration toward God. That is precisely why it is appropriate to promote the beauty, fittingness and pastoral value of a practice which developed during the long life and tradition of the Church, that is, the act of receiving Holy Communion on the tongue and kneeling. The greatness and nobility of man, as well as the highest expression of his love for his Creator, consists in kneeling before God. Jesus himself prayed on his knees in the presence of the Father. (…)
In this regard I would like to propose the example of two great saints of our time: St. John Paul II and St. Teresa of Calcutta. Karol Wojtyła’s entire life was marked by a profound respect for the Holy Eucharist. (…) Despite being exhausted and without strength (…) he always knelt before the Blessed Sacrament. He was unable to kneel and stand up alone. He needed others to bend his knees and to get up. Until his last days, he wanted to offer us a great witness of reverence for the Blessed Sacrament. Why are we so proud and insensitive to the signs that God himself offers us for our spiritual growth and our intimate relationship with Him? Why do not we kneel down to receive Holy Communion after the example of the saints? Is it really so humiliating to bow down and remain kneeling before the Lord Jesus Christ? And yet, “He, though being in the form of God, […] humbled himself and became obedient unto death, even death on a cross” (Phil 2: 6-8).
St. Mother Teresa of Calcutta, an exceptional religious who no one would dare regard as a traditionalist, fundamentalist or extremist, whose faith, holiness and total gift of self to God and the poor are known to all, had a respect and absolute worship of the divine Body of Jesus Christ. Certainly, she daily touched the “flesh” of Christ in the deteriorated and suffering bodies of the poorest of the poor. And yet, filled with wonder and respectful veneration, Mother Teresa refrained from touching the transubstantiatedBody of Christ. Instead, she adored him and contemplated him silently, she remained at length on her knees and prostrated herself before Jesus in the Eucharist. Moreover, she received Holy Communion in her mouth, like a little child who has humbly allowed herself to be fed by her God.
The saint was saddened and pained when she saw Christians receiving Holy Communion in their hands. In addition, she said that as far as she knew, all of her sisters received Communion only on the tongue. Is this not the exhortation that God himself addresses to us: “I am the Lord your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it”? (Ps 81:10).
Why do we insist on communicating standing and on the hand? Why this attitude of lack of submission to the signs of God? May no priest dare to impose his authority in this matter by refusing or mistreating those who wish to receive Communion kneeling and on the tongue. Let us come as children and humbly receive the Body of Christ on our knees and on our tongue. The saints give us the example. They are the models to be imitated that God offers us!
But how could the practice of receiving the Eucharist on the hand become so common? The answer is given to us — and is supported by never-before-published documentation that is extraordinary in its quality and volume — by Don Bortoli. It was a process that was anything but clear, a transition from what the instruction Memoriale Domini granted, to what is such a widespread practice today (…) Unfortunately, as with the Latin language, so also with a liturgical reform that should have been homogeneous with the previous rites, a special concession has become the picklock to force and empty the safe of the Church’s liturgical treasures. The Lord leads the just along ‘straight paths’ (cf. Wis. 10:10), not by subterfuge. Therefore, in addition to the theological motivations shown above, also the way in which the practice of Communion on the hand has spread appears to have been imposed not according to the ways of God.
May this book encourage those priests and faithful who, moved also by the example of Benedict XVI — who in the last years of his pontificate wanted to distribute the Eucharist in the mouth and kneeling — wish to administer or receive the Eucharist in this latter manner, which is far more suited to the Sacrament itself. I hope there can be a rediscovery and promotion of the beauty and pastoral value of this method. In my opinion and judgment, this is an important question on which the Church today must reflect. This is a further act of adoration and love that each of us can offer to Jesus Christ. I am very pleased to see so many young people who choose to receive our Lord so reverently on their knees and on their tongues. May Fr. Bortoli’s work foster a general rethinking on the way Holy Communion is distributed. As I said at the beginning of this preface, we have just celebrated the centenary of Fatima and we are encouraged in waiting for the sure triumph of the Immaculate Heart of Mary that, in the end, the truth about the liturgy will also triumph. [emphases added]. * Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments
Surely, no Catholic reading the above could continue to participate in this Satanic attack on the Eucharist? Indeed, could anyone who continues to receive Communion in the hand after reading the above, honestly claim to believe in the Real Presence of Our Lord, Body, Blood, Soul and Divinity, truly present in every particle of the Sacred Species?