The Theology of Mass “Preference”

With increasing frequency, I hear people saying that, while they prefer the traditional Latin Mass (and attend it when they can), they still attend the novus ordo Mass;  generally speaking, it’s easier to get to the new Mass or, in some cases, the people concerned have commitments in their parishes which they are not yet ready or willing to relinquish.  Having educated themselves on the Mass controversy, and come to the conclusion that they really ought to be attending the traditional Mass, they are still somewhat (and naturally so) attached to their parish communities.   But are they right to continue to attend the new Mass, knowing what they now know? Here’s a short talk on the question of informed Catholics continuing to attend the new Mass…

Comment: 

Imagine the reaction of a judge in any courtroom you care to name, listening to  to a defendant accused of any crime, who, while admitting his guilt sought to excuse himself by arguing that he would have “preferred” not to have committed the crime at all, but…  Is that a defence?  Aren’t we all expected to conform our behaviour to comply with the law, whether road traffic laws or the moral law?  Try running a few red lights and telling the court that you’d really have “preferred” not to do so, or excusing the murder of your annoying neighbour by insisting that it really wouldn’t be your first choice of action, your “preference”, but… 

Why, then, do we think that it’s OK to swap the new Mass for the traditional Mass when it suits us, spuriously claiming that we “prefer” the traditional Mass, so that’s all right then?  

Answer:  it’s not.  It’s really not all right.  God more than “prefers” the traditional Mass; this is the worship that He wants from us, as is clear from the history and tradition of the Church – not to mention the decimation of entire congregations since the introduction of the new Mass in recent years.   So, what any of us “prefers” is irrelevant. Goodness, we might “prefer” to spend a couple of hours clap-happy singing in the nearest Pentecostalist church –  who cares?  “Preference” is irrelevant. Our duty is to give due and true worship to God. We are quite simply not doing that at the new Mass. 

If you have some cast iron evidence to the contrary, of course, let’s hear it!                                                               

Australia: Parishioners Enraged, Assault Priest For Being Too Catholic…

Complaints from annoyed parishioners about a priest’s “brand” of religion have forced the Catholic church to move on a recent appointee from northern Tasmania.

Father Nicholas Rynne, ordained in 2013 and formerly based in Sydney, ceased working in Tasmania’s Meander Valley Parish after “recent disturbances” and a subsequent investigation, the Archdiocese of Hobart announced on Wednesday.

“We pray that a process of healing and restoration of unity may be achieved in the parish and among all affected,” Hobart Archbishop Julian Porteous said in a statement, noting there was no allegation of sexual abuse among the complaints.
[Ed: it’s worth noting that other reports reveal that the same parishioners who persecuted Fr Rynne, also detest the archbishop. He’s weakly caved in to their demands instead of sending them off to attend an equality and diversity course  in order to learn all about inclusion…]

The archdiocese launched an investigation headed by retired Melbourne Bishop Peter Elliot, who last week interviewed 86 people in the community.

The parish takes in the centres of Westbury and Deloraine, west of Launceston.

“In the light of Bishop Elliot’s recommendations and following discussion with diocesan consultors and the council of priests, Fr Nicholas Rynne has ceased his role,” Archbishop Porteous said, noting the father is taking leave.
[Ed: utterly disgraceful.  Everyone involved should be hanging their muddled and apostate heads in shame.]

In a publicly-available letter addressed to Fr Rynne, Maureen Bennett wrote that she and fellow parishioners felt hostility towards the priest.
[Ed: that’s putting it mildly.  These nuts physically assaulted this priest and an elderly female supporter – click here to read more. ]

“If people other than our Archbishop do not agree with your brand of religion you should expect it and stop putting forward a sob story about how badly done by you are,” she penned.
[Ed:  this would be the “brand” of religion that has given us countless saints and martyrs for 2000 years, of course.  Numpty.]

“You accused us of being apostates when it is you who is setting up a sect within our religion and trying to indoctrinate everyone that yours is the only true religion.”
[Ed: the traditional Catholic Church & Faith the only true religion?  Where on earth did Fr Rynne get that idea?]

She slammed as “ridiculous” his decision to wear a cassock and collar and hit out at the priest’s attitude towards women on the altar.
[Ed:  I think she means “in the sanctuary” – women would look even more out of place on the actual altar. This one really is a numpty.]

“We have no love for clerical dress and have embraced those priests and nuns who have shown us that by dressing in the same way as the rest of us they are human beings,” the letter continued.
[Ed:  Maureen Bennett thinks she’s (only) a human being?  Now, that really IS humble  Since she clearly lords it over the archbishop and just about everyone in Australia, I’m not so sure there’s not some… er… supernatural activity going on here, a certain “spirit” shall we say, enveloping this self-appointed guardian of her own brand of  religion… But this much is clear:  she’s anything but human to treat her priest in this disgraceful way.]

Her criticism was broad.

“Your attitude to women on the altar, depriving of us of positions we have humbly held in the past and the jerky manner in which you now turn to the people and the way you pray the consecration are all very annoying,” she said.
[Ed:  Well, we can see that the humility is just oozing out of this one, can’t we?] 

The controversial priest had also introduced a Latin mass to the Westbury church in addition to the standard mass.
[Ed:  Phew!  So that’s it?  Phew! Here’s me thinking he must surely have been selling drugs or dealing in human trafficking to excite such anger and opposition…]   
Source – The Australian 3/4/19

Please click here to  sign the petition which has been organised by supporting parishioners 

Comments invited…

But first,  please pray for this poor priest, victimised by a bunch of nasty parishioners, and hung out to dry by his weak archbishop.  

Priest: Celtic V Rangers V Mass. Oops! 

Pseudonymous Father Justin Thyme, a Glasgow priest, responsible for two parishes in Glasgow,  found himself in a bit of a bind when he realised that the kick-off for the Celtic Vs Rangers game on 31 March, 2019 was at 12 noon. Mass in one of his parishes is at 9 a.m. on Sundays, but in the other… well, that’s at 11 a.m.

You see the problem? Either miss the kick-off, arrive late at the game, or

And that turned out to be the solution. That “or” – Father Thyme  simply arranged for a supply priest to celebrate the Mass for the 4th Sunday in Lent while he, Father Justin, made the supreme sacrifice and toddled off to the Celtic game instead.

But, is it easy to preach the primacy of the Sunday Mass obligation if the priest is able to justify attending a football match instead? Even if, as the defence will go, he’s celebrated either the vigil Mass, or the 9 a.m. Mass, tell that to the parishioners of the 11.a.m. Mass in “parish number 2”.

Not a good look, as they say these days – or as we used to say in the bad old days “doesn’t look good…”

“I’m sure that” – Father Thyme was heard saying solemnly to a friend en route to the game – “Pope Francis would approve.”

There’s no arguing with that, unfortunately…

Scots boy presents Pope Francis with Celtic top.  Click on photo to read more…

Pope Francis: stick with the new Mass… 

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…

Questions…

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).

SSPX Building Up Vs Pulling Down…

From blogger, Gabriel Syme…

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.  

Editor writes…

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,22 each 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 have
kept 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.

 

Comment: 

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?  

Pope Francis Suppresses Ecclesia Dei… 

The Pontifical Commission Ecclesia Dei Suppressed by Pope Francis
January 19, 2019 By fsspx.news

On January 17, 2019, Pope Francis suppressed the Pontifical Commission Ecclesia Dei, which had been created in 1988 by his predecessor Pope John Paul II.

The Apostolic Letter in the form of the Pope’s motu proprio was published at noon on January 19 by the Holy See Press Office and inserted in L’Osservatore Romano. From now on, the Commission’s responsibilities will be placed entirely in the hands of the Congregation for the Doctrine of the Faith, which will designate a special section to take over its activities. This transfer, explains the Sovereign Pontiff, comes in response to a need expressed during a meeting of this dicastery on November 15, 2017, approved by him on November 24, and validated in a plenary session in January 2018.

The pope recalls how, over thirty years ago, the day after the episcopal consecrations in 1988, John Paul II wished to facilitate the “full ecclesial communion of priests, seminarians, religious communities or individuals until now linked in various ways to the Fraternity founded by Archbishop Lefebvre”. The goal was to help them “remain united to the Successor of Peter in the Catholic Church while preserving their own spiritual and liturgical traditions”. This preservation of the spiritual and liturgical traditions was ensured in 2007 by Pope Benedict XVI’s motu proprio Summorum Pontificum.

This historical reminder of Pope Francis has the merit of showing how this Pontifical Commission was originally founded on the condemnation of Archbishop Lefebvre and his work. In its thirty years of existence, it mostly limited itself to liturgical questions, with the intention of responding to the “sensitivity” of conservative priests and faithful, and of countering the Society of St. Pius X’s growth throughout the world…

But after the supposed excommunications of the bishops of Tradition were lifted in 2009, Benedict XVI believed that the ongoing doctrinal issues were a good reason to attach the Pontifical Commission Ecclesia Dei to the Congregation for the Doctrine of the Faith. The goal was to begin doctrinal discussions with the Society of St. Pius X.

The Primacy of the Doctrine of the Faith

Today, Pope Francis writes that the religious communities that belong to the Pontifical Commission have acquired stability both in their numbers and their activities; they ensure the celebration of the Mass in its “extraordinary form”. But, he points out, “the questions dealt with by the same Pontifical Commission were of a primarily doctrinal nature.” These objections and questions are clearly irrelevant to these communities. It is indeed with the Society of St. Pius X that they continue to be an issue.

This is what the cardinals pointed out on November 15, 2017, when they “formulated the request that dialogue between the Holy See and the Priestly Fraternity of St. Pius X be conducted directly by the aforementioned Congregation [for the Doctrine of the Faith], as the questions being dealt with are of a doctrinal nature.”

One conclusion is evident: as the so-called Ecclesia Dei communities have preserved “their spiritual and liturgical traditions”, they clearly do not count in this discussion. If they remain attached to a section of the Congregation for the Doctrine of the Faith, it is incidental. They can have the Mass, the “spiritual and liturgical traditions”, but not the whole doctrine that goes along with them.

That has always been the Society of St. Pius X’s great reproach against Dom Gérard [founder of the Benedictine monastery at Le Barroux who worked with Archbishop Lefebvre until 1988] and all those who thought they should break the unity of Tradition in order to negotiate a purely practical agreement. The crisis of the Church cannot be reduced to a spiritual or liturgical question alone. It is deeper, for it touches the very heart of the Faith and the doctrine of Revelation, Christ the King’s right to reign here below over men and over societies.

Comment: 

Is this, as some commentators fear, anticipating this suppression, the beginning of the end for Summorum Pontificum?  Is the Pope about to attempt to suppress the ancient Mass?