Even Newer Mass(es) Coming Soon!

Text of the Apostolic Letter Motu Proprio “Magnum Principium” Quibus nonnulla in can.
838 Codicis Iuris Canonici immutantur


APOSTOLIC LETTER
ISSUED MOTU PROPRIO
OF THE SUPREME PONTIFF
FRANCIS
MAGNUM PRINCIPIUM
BY WHICH CAN. 838 OF THE CODE OF CANON LAW IS MODIFIED 

The great principle, established by the Second Vatican Ecumenical Council, according to which liturgical prayer be accommodated to the comprehension of the people so that it might be understood, required the weighty task of introducing the vernacular language into the liturgy and of preparing and approving the versions of the liturgical books, a charge that was entrusted to the Bishops.

The Latin Church was aware of the attendant sacrifice involved in the partial loss of liturgical Latin, which had been in use throughout the world over the course of centuries. However it willingly opened the door so that these versions, as part of the rites themselves, might become the voice of the Church celebrating the divine mysteries along with the Latin language.

At the same time, especially given the various clearly expressed views of the Council Fathers with regard to the use of the vernacular language in the liturgy, the Church was aware of the difficulties that might present themselves in this regard. On the one hand it was necessary to unite the good of the faithful of a given time and culture and their right to a conscious and active participation in liturgical celebrations with the substantial unity of the Roman Rite. On the other hand the vernacular languages themselves, often only in a progressive manner, would be able to become liturgical languages, standing out in a not dissimilar way to liturgical Latin for their elegance of style and the profundity of their concepts with the aim of nourishing the faith.

This was the aim of various Liturgical Laws, Instructions, Circular Letters, indications and confirmations of liturgical books in the various vernacular languages issued by the Apostolic See from the time of the Council which was true both before as well as after the laws established by the Code of Canon Law.

The criteria indicated were and remain at the level of general guidelines and, as far as possible, must be followed by Liturgical Commissions as the most suitable instruments so that, across the great variety of languages, the liturgical community can arrive at an expressive style suitable and appropriate to the individual parts, maintaining integrity and accurate faithfulness especially in translating some texts of major importance in each liturgical book.

Because the liturgical text is a ritual sign it is a means of oral communication. However, for the believers who celebrate the sacred rites the word is also a mystery. Indeed when words are uttered, in particular when the Sacred Scriptures are read, God speaks to us. In the Gospel Christ himself speaks to his people who respond either themselves or through the celebrant by prayer to the Lord in the Holy Spirit.

The goal of the translation of liturgical texts and of biblical texts for the Liturgy of the Word is to announce the word of salvation to the faithful in obedience to the faith and to express the prayer of the Church to the Lord. For this purpose it is necessary to communicate to a given people using its own language all that the Church intended to communicate to other people through the Latin language. While fidelity cannot always be judged by individual words but must be sought in the context of the whole communicative act and according to its literary genre, nevertheless some particular terms must also be considered in the context of the entire Catholic faith because each translation of texts must be congruent with sound doctrine.

It is no surprise that difficulties have arisen between the Episcopal Conferences and the Apostolic See in the course of this long passage of work. In order that the decisions of the Council about the use of vernacular languages in the liturgy can also be of value in the future a vigilant and creative collaboration full of reciprocal trust between the Episcopal Conferences and the Dicastery of the Apostolic See that exercises the task of promoting the Sacred Liturgy, i.e. the Congregation for Divine Worship and the Discipline of the Sacraments, is absolutely necessary. For this reason, in order that the renewal of the whole liturgical life might continue, it seemed opportune that some principles handed on since the time of the Council should be more clearly reaffirmed and put into practice.
Without doubt, attention must be paid to the benefit and good of the faithful, nor must the right and duty of Episcopal Conferences be forgotten who, together with Episcopal Conferences from regions sharing the same language and with the Apostolic See, must ensure and establish that, while the character of each language is safeguarded, the sense of the original text is fully and faithfully rendered and that even after adaptations the translated liturgical books always illuminate the unity of the Roman Rite.

To make collaboration in this service to the faithful between the Apostolic See and Episcopal Conferences easier and more fruitful, and having listened to the advice of the Commission of Bishops and Experts that I established, I order, with the authority entrusted to me, that the canonical discipline currently in force in can. 838 of the C.I.C. be made clearer so that, according to what is stated in the Constitution Sacrosanctum Concilium, in particular in articles 36 §§3.4, 40 and 63, and in the Apostolic Letter Motu Proprio Sacram Liturgiam, n. IX, the competency of the Apostolic See surrounding the translation of liturgical books and the more radical adaptations established and approved by Episcopal Conferences be made clearer, among which can also be numbered eventual new texts to be inserted into these books.

Therefore, in the future can. 838 will read as follows:

Can. 838 – §1. The ordering and guidance of the sacred liturgy depends solely upon the authority of the Church, namely, that of the Apostolic See and, as provided by law, that of the diocesan Bishop.

§2. It is for the Apostolic See to order the sacred liturgy of the universal Church, publish liturgical books, recognise adaptations approved by the Episcopal Conference according to the norm of law, and exercise vigilance that liturgical regulations are observed faithfully everywhere.

§3. It pertains to the Episcopal Conferences to faithfully prepare versions of the liturgical books in vernacular languages, suitably accommodated within defined limits, and to approve and publish the liturgical books for the regions for which they are responsible after the confirmation of the Apostolic See.

§4. Within the limits of his competence, it belongs to the diocesan Bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all. Consequently this is how art. 64 §3 of the Apostolic Constitution Pastor Bonus as well as other laws are to be interpreted, particularly those contained in the liturgical books concerning their revision. Likewise I order that the Congregation for Divine Worship and the Discipline of the Sacraments modify its own “Regulations” on the basis of the new discipline and help the Episcopal Conferences to fulfil their task as well as working to promote ever more the liturgical life of the Latin Church.

Everything that I have decreed in this Apostolic Letter issued Motu Proprio must be observed in all its parts, notwithstanding anything to the contrary, even if it be worthy of particular mention, and I hereby set forth and I dispose that it be promulgated by publication in the daily newspaper L’Osservatore Romano, that it enter into force on 1 October 2017, and thereafter be published in Acta Apostolicae Sedis.

Given in Rome, at St. Peter’s, on 3 September of the year 2017, the fifth of my Pontificate
FRANCISCUS P.P.   

Note:  [at source, read also the Comment on the Motu Proprio by the secretary of the Congregation for Divine Worship and the Discipline of the Sacraments]

Comment:

The Catholic Herald sees no problem with the above – indeed, some might argue that the Herald’s assessment is somewhat naïve since few informed Catholics today have any confidence in the bishops, not to mention Pope Francis, not to damage the Mass even more than has already been achieved by the Bugnini revolution.  

The Remnant is closer to the truth:  Paragraph §4 makes it clear that the pope has now given bishops the power to determine much of the Church’s liturgical direction. “Within the limits of his competence, it belongs to the diocesan bishop to lay down in the Church entrusted to his care, liturgical regulations which are binding on all.”

This opens the door, not only to greater liberty in translating liturgical texts, but to creativity in drafting their own texts and rules. The bishops of an episcopal conference can now decide that if the faithful kneel to receive Communion, receive only on the tongue, or fail to participate in the hand shake of peace, this could be grounds to refuse them Communion.

The new motu proprio also supersedes Pope Benedict’s Summorum Pontificum, which dispensed priests from the need to obtain episcopal permission to say the Traditional Latin Mass. With the new ruling, an episcopal conference can now rule that the offering of the Latin Mass is forbidden in a given diocese, or in an entire country, so that traditional Catholics no longer have the option of appealing to Rome for help. The episcopal ruling is now Church law.” [emphasis added]

What we are seeing is a further attempt to pull the Catholic world away from the Church’s centralized authority and have a whimsical free-for-all. Francis himself, on October 17, 2015, called for a “healthy decentralization” of power in the Roman Catholic Church, including changes in the papacy and greater decision-making authority for local bishops, so this latest motu proprio is part of his plan to execute this decentralization.  END

Which commentator, in your opinion, has got it right – the English Catholic Herald or the American Remnant? (The Scottish Catholic Observer is too busy reporting on the Women’s Guild latest coffee morning to worry about incidentals like the liturgy.)   Comments invited…  

Pope Francis Wishes To Change Teaching On Capital Punishment…

Speaking in Rome on October 11th, 2017 (55th anniversary of the opening of Vatican Council II), at a conference promoting the ‘New Evangelization’, Pope Francis made known his will for the Catechism of the Catholic Church to be revised so as to condemn capital punishment as absolutely immoral in principle. He declared the death penalty to be “in itself contrary to the Gospel” (“in sé stessa contraria al Vangelo”). Source

The Pope’s attack on traditional teaching is not going unchallenged, however;  below, extracts from a very interesting analysis from the Society of St Pius X, District of the U.S.A.  Read entire article here

Capital Punishment and Contemporary Catholicism

On April 20, 2017, Ledell Lee, convicted of the brutal murder of his neighbor, Mrs. Debra Reese, was executed in Arkansas, the state’s first execution since 2005. When asked what his wishes were for his last meal, Lee declined a meal but said he wished to receive Holy Communion before execution. He made no public statement before death, but his request to receive the Sacraments was indicative of a desire to die in a state of grace, at peace with God.

Before Lee’s execution, Bishop Anthony Taylor of Little Rock, Arkansas, Bishop Frank Dewane of Venice, Florida, chairman of the U.S. Bishops’ Conference, and the Catholic Mobilizing Network, which describes its mission as “Ending the death penalty. Promoting restorative justice,” all wrote to the governor of Arkansas asking that Lee’s sentence be commuted to life imprisonment.

Opposition to the Death Penalty

These Catholic bishops and activists are not alone in their opposition to the death penalty. In June of 2016, Pope Francis sent a video message of support to the 6th World Congress against the Death Penalty in which he said: 

“Nowadays the death penalty is unacceptable, however grave the crime of the convicted person. It is an offence to the inviolability of life and to the dignity of the human person; it likewise contradicts God’s plan for individuals and society, and his merciful justice.”

What then does the Church teach about capital punishment? Is it permitted, and under what circumstances?

The Catechism of the Council of Trent tells us:

“Far from being guilty of breaking this commandment [Thou shall not kill], such an execution of justice is precisely an act of obedience to it. For the purpose of the law is to protect and foster human life. This purpose is fulfilled when the legitimate authority of the State is exercised by taking the guilty lives of those who have taken innocent lives”
(Roman Catechism of the Council of Trent, 1566, Part III, 5, n. 4.).

This contrasts starkly with Pope Francis’s words, “The commandment “Thou shalt not kill” has absolute value and applies both to the innocent and to the guilty” (Message to the 6th World Congress against the Death Penalty).

St. Thomas Aquinas gives two main reasons for the use of capital punishment. One is the common good:

Now every individual person is related to the entire society as a part to the whole. Therefore if a man be dangerous and infectious to the community, on account of some sin, it is praiseworthy and healthful that he be killed in order to safeguard the common good, since ‘a little leaven corrupteth the whole lump’ (1 Cor. 5:6).”
(Summa Theologiae, II, II, q. 64, art. 2)

His other consideration is the good of the criminal.

“They…have at that critical point of death the opportunity to be converted to God through repentance. And if they are so obstinate that even at the point of death their heart does not draw back from malice, it is possible to make a quite probable judgment that they would never come away from evil” 
(Summa contra gentiles, Book III, chapter 146).

The Good of the Criminal
 
On July 26, 2017, Ronald Phillips, convicted of the particularly horrible murder of a child, was executed in Ohio. The day of his execution, he reportedly spent several hours with a spiritual adviser and took time to read the Bible. Just before death, he made his first public expression of regret since his incarceration, asking forgiveness of his victim’s family. He had previously unsuccessfully sought clemency on grounds of his youth at the time (he was 19) and his difficult childhood.

While some claim that the death penalty puts an end to the possibility of the criminal repenting later on, St. Thomas does not admit this objection.

“The fact that the evil ones, as long as they live, can be corrected from their errors does not prohibit that they may be justly executed, for the danger which threatens from their way of life is greater and more certain than the good which may be expected from their improvement.”

Both Phillips’s case and that of Ledell Lee illustrate St. Thomas’s point: imminent death brings home to the criminal the gravity of his crime and leads him to repentance. Samuel Johnson was the author of the oft-quoted aphorism to the effect that nothing concentrates the mind like a sentence of hanging. Of course, in Samuel Johnson’s day, executions were carried out rather more promptly than they are in the United States nowadays: a criminal can languish for decades on death row, and it is said that nearly a quarter of death row inmates die of natural causes while waiting for execution or appealing their sentences.

The Church has been careful to emphasize the need for due process and true justice. Innocent III said:

The secular power can without mortal sin carry out a sentence of death, provided it proceeds in imposing the penalty not from hatred but with judgment, not carelessly but with due solicitude.”

Whether due process is consistently available in the American criminal justice system is a matter of debate. By all accounts it is in desperate need of reform. One high-profile (and well-informed, thanks to his own sojourn in the United States’ jail system) commentator on this issue was newspaper publisher Conrad Black, who has among other issues emphasized the need to address the huge number of inmates in the prison system and the high rate of recidivism, partly due (in his opinion) to a culture in which convicts become dependent on the system. 

The Catholic Understanding of Death

[F]or the believing Christian, death is no big deal. Intentionally killing an innocent person is a big deal: it is a grave sin, which causes one to lose his soul. But losing this life, in exchange for the next?…For the non-believer, on the other hand, to deprive a man of his life is to end his existence. What a horrible act!”

Does the death penalty deprive the criminal of hope? Of hope for the things of this world, certainly. But there are many instances of dying criminals who have discovered grounds for hope: a certain thief once hoped, “Remember me when thou shalt come into thy kingdom.”

In Conclusion…

From what the Catechism of the Council of Trent tells us, in combination with the teachings of many Popes and sainted theologians, it seems that while the necessity and suitability of capital punishment in a given situation remains a prudential decision for the public authorities, it is clear that traditional Catholic teachings permit the death penalty under certain conditions. One could argue that the rallying of modern Catholicism against capital punishment is at least in part due to the influence of what Scalia calls “the post-Freudian secularist,” inclined to diminish the moral responsibility of the criminal and seemingly blind to the possibility of expiation for sin and life after death.

The fifteenth-century French poet François Villon, a ne’er-do-well who frequently fell afoul of the law, composed his most famous work, The Ballad of the Hanged, in jail the night before he was to be executed. It is an entirely supernatural plea to Christ and Our Lady for mercy on his soul and to his fellowman for pity and prayers. His final stanza is remarkable for its humility and its hope:

Prince Jesus, who has command of all,                                
Do not let Hell gain lordship over us:
With it let us have no dealings.
Men, there is no mockery here;
Pray God that He will absolve us all.

Comments invited…

IS Pope Francis right to seek to “revise” Catholic teaching on the Death Penalty?

The Tablet & Other Far-From-Catholic Rags: Irresponsible Bishops Must Act

From Christian Today:

The Catholic Church in the UK is descending into civil war behind the scenes after a major row over abortion was sparked by a controversial editorial in the respected journal The Tablet.  

Bishop Mark Davies, Diocese of Shrewsbury is one of the Bishops who complained about the Tablet editorial 

A number of bishops were ‘scandalised’ by the article, Christian Today understands, and are urging Cardinal Vincent Nichols, the Archbishop of Westminster, to intervene. One figure accused the weekly magazine which is sold at the back of Westminster Cathedral – the home of Catholicism in the UK – of trying ‘to obscure the witness of Christian teaching’.
Click here to read the entire report Catholic Church at war? Bishops’ dismay at ‘tragic’ editorial in The Tablet criticising teaching on abortion

From Catholic Truth:

The fact that there are bishops expressing shock-horror at The Tablet’s latest (but far from unique) attack on the moral law and Catholic teaching, is unconscionable. The scandal of the loss of moral sense – and the particular responsibility of bishops – was addressed by Pope John Paul II in his encyclical Veritatis Splendor way back in 1993.  In any case, do these bishops seriously expect us to believe that they do not know that they are responsible for every soul led astray by the scandalous publications sold in their parishes, shops and cathedrals?  Yet there will be Catholics drooling with delight at the remarks of a handful of English Bishops criticising – on this one occasion – The Tablet, for it’s latest attack on the Church for its refusal to condone the evil of abortion.  See  some key extracts from Veritatis Splendor below…

Extracts from Encyclical Letter of Pope John Paul II, Veritatis Splendor: (The Splendor of Truth – Regarding Certain Fundamental Questions of the Church’s Moral Teaching) August 6, 1993

Our own responsibilities as Pastors

114. As the Second Vatican Council reminds us, responsibility for the faith and the life of faith of the People of God is particularly incumbent upon the Church’s Pastors: “Among the principal tasks of Bishops the preaching of the Gospel is pre-eminent. For the Bishops are the heralds of the faith who bring new disciples to Christ. They are authentic teachers, that is, teachers endowed with the authority of Christ, who preach to the people entrusted to them the faith to be believed and put into practice; they illustrate this faith in the light of the Holy Spirit, drawing out of the treasury of Revelation things old and new (cf. Mt 13:52); they make it bear fruit and they vigilantly ward off errors that are threatening their flock (cf. 2 Tim 4:1-4)”.178

It is our common duty, and even before that our common grace, as Pastors and Bishops of the Church, to teach the faithful the things which lead them to God, just as the Lord Jesus did with the young man in the Gospel. Replying to the question: “What good must I do to have eternal life?”, Jesus referred the young man to God, the Lord of creation and of the Covenant. He reminded him of the moral commandments already revealed in the Old Testament and he indicated their spirit and deepest meaning by inviting the young man to follow him in poverty, humility and love: “Come, follow me! “. The truth of this teaching was sealed on the Cross in the Blood of Christ: in the Holy Spirit, it has become the new law of the Church and of every Christian.

This “answer” to the question about morality has been entrusted by Jesus Christ in a particular way to us, the Pastors of the Church; we have been called to make it the object of our preaching, in the fulfilment of our munus propheticum. At the same time, our responsibility as Pastors with regard to Christian moral teaching must also be exercised as part of the munus sacerdotale: this happens when we dispense to the faithful the gifts of grace and sanctification as an effective means for obeying God’s holy law, and when with our constant and confident prayers we support believers in their efforts to be faithful to the demands of the faith and to live in accordance with the Gospel (cf. Col 1:9-12). Especially today, Christian moral teaching must be one of the chief areas in which we exercise our pastoral vigilance, in carrying out our munus regale.

115. This is the first time, in fact, that the Magisterium of the Church has set forth in detail the fundamental elements of this teaching, and presented the principles for the pastoral discernment necessary in practical and cultural situations which are complex and even crucial…

116. We have the duty, as Bishops, to be vigilant that the word of God is faithfully taught. My Brothers in the Episcopate, it is part of our pastoral ministry to see to it that this moral teaching is faithfully handed down and to have recourse to appropriate measures to ensure that the faithful are guarded from every doctrine and theory contrary to it. In carrying out this task we are all assisted by theologians; even so, theological opinions constitute neither the rule nor the norm of our teaching. Its authority is derived, by the assistance of the Holy Spirit and in communion cum Petro et sub Petro, from our fidelity to the Catholic faith which comes from the Apostles. As Bishops, we have the grave obligation to be personally vigilant that the “sound doctrine” (1 Tim 1:10) of faith and morals is taught in our Dioceses.

A particular responsibility is incumbent upon Bishops with regard to Catholic institutions. Whether these are agencies for the pastoral care of the family or for social work, or institutions dedicated to teaching or health care, Bishops can canonically erect and recognize these structures and delegate certain responsibilities to them. Nevertheless, Bishops are never relieved of their own personal obligations. It falls to them, in communion with the Holy See, both to grant the title “Catholic” to Church-related schools, universities, health-care facilities and counselling services, and, in cases of a serious failure to live up to that title, to take it away.  [Emphasis added] –  Source Veritatis Splendor (Splendor of the Truth) Given in Rome, at Saint Peter’s, on 6 August, Feast of the Transfiguration of the Lord, in the year 1993, the fifteenth of my Pontificate.

Comment:

Clearly, publications using the name “Catholic”, which are plainly hostile to the Catholic Faith, should be included in the above list.

And why do those bishops expressing concern about this particular Tablet editorial not express concern about the many other editorials and articles routinely  featured in that deadly publication?  On page 11 of our current newsletter, we report outright falsehoods by Clifford Longley, who actually places words into the mouth of Pope John Paul II that flatly contradict the actual words of the pontiff on embryo experimentation. So what’s the problem now, all of a sudden?  Also, what about the other so-called Catholic publications which are all, to a greater or lesser extent, “liberal” – that is, essentially heretical in their ethos and content? Is it too late, or should the bishops act, as required by their office, to protect the faithful from these poisonous rags?  Is it pessimistic in the extreme to say that, frankly, these rags, The Tablet included, will continue to be sold in Catholic outlets, continue to poison what is left of Catholic faith and morality, despite the expressed concern of (a minority) of bishops in England? With, note, no expression of concern at all  from any bishops in Scotland.