Why On Earth Do We Need Una Voce Scotland Or The Latin Mass Society?

FR JOHN BOLLAN, St Joseph’s Parish, Diocese of Paisley writes:

“I’m conscious of a dissonance in my own mind with regards to Mass in the Extraordinary form (sic).  It appeals to me aesthetically… And yet I make excuses. Perhaps my principal concern is that this Mass should not be a vehicle of protest or nostalgia, but something free of such baggage. In other words, the Mass is no place for the grinding of axes…” Click here to read the entire article (and click on image right, to watch a Traditional Latin Mass on video).

Attempting to uncover this priest’s age (he is kinder in his remarks about the Traditional Latin Mass than priests of the older generation although unfortunately he uses the modernist name “Extraordinary Form” and appears blissfully unaware that there IS a need to “grind axes”) I discovered an interesting incidental detail: that clergy lists seem to be disappearing from some diocesan websites; on one site, for example, there is a list of deceased clergy but not the parish priests still alive and, we presume, well.  Curious.

Anyway, while reflecting on Fr Bollan’s piece on the Mass published in the Scottish Catholic Observer, consider, too, the following piece written by Ellen, a member of the Catholic Truth team:

Ellen writes…

I was shocked by the article by Joseph Shaw, Chairman of the Latin Mass Society in England and Wales, published in the Catholic Herald, 1st September, 2017.
[Ed: in which he calls for “liturgical pluralism”: “Rather than throw every parish into confusion with a new top-down reform, it is better to foster the existing liturgical pluralism, which includes the reformed Roman rite…” [ i.e. the novus ordo – the new Mass]

Both the Latin Mass Society and Una Voce Scotland were established for the preservation and restoration of the Tridentine Rite of Mass. The chairmen of both these Societies seem to have lost sight of these aims.

I am really troubled by the hatred of the Traditional Mass that we have encountered recently from Novus Ordo going Catholics. The ignorance of these Catholics is appalling; they don’t see anything wrong in their going along with all the novelties introduced and which have in turn destroyed their true Sensus Fidelis.

What horrifies me is that the above Societies are spending their time and their subscribers’ hard earned cash on promoting heresies and on the cult of personalities. They have always, from their establishment, been too subservient to their bishops in the hope of a few scraps from the table instead of fighting for the right of every Catholic to serve God in the way Catholics have worshipped since time immemorial.

I think the time has come when all good priests who say that they prefer the Traditional Mass would stand up and say this Mass only. The parishioners are so entrenched in the new ways that they would require much education but with good leadership and encouragement it could be done. When the Cure D’Ars was first appointed to that parish, no-one attended Mass; he persevered and with his prayers and holiness eventually it became a great parish. Priests today must see that the real answer to their problems is the lack of that holiness. This can only come from the Holy Mass and Devotion to the Blessed Sacrament.

We, the laity who are aware and love the Mass must really rally round and not accept anything less. And if we truly love our neighbour we must try to encourage them to seek the nourishment they would receive from the truth rather than the insipid falsehoods peddled to them by false shepherds. END.

Comment:

When she speaks of the the hatred of the Traditional Mass that we have encountered recently from Novus Ordo going Catholics” Ellen refers to various conversations we have had in the context of spreading the Fatima Message.  The minute the issue of the new Mass is raised, so are hackles, and a tangible atmosphere of animosity and, yes, hatred quickly becomes evident – and this, we must emphasise, among the older generation, who should know better.  Safer to recommend attending a Salvation Army service than a traditional Latin Mass.

It’s all about what we enjoy, what we find beneficial – the very concept of offering true worship to God  doesn’t arise.  It didn’t arise, either, in Father Bollan’s piece. His claim that “the Mass should not be a vehicle of protest or nostalgia” is only partly correct; martyrs, like our own Scottish Saint, John Ogilvie SJ, died in defence of the Mass. It was essential to protest attacks on the Mass during the Protestant Reformation (more accurately, “revolution”) as it is essential, lamentably, to protest attacks upon it now – in the form a new Mass created in the most worrying of circumstances and for the express purpose of making it acceptable to Protestants.  Pictured below, Pope Paul VI with the six Protestant Ministers who actively contributed to the creation of the new Mass –  click on the photo to read an article on the subject, and see Michael Davies: Pope Paul’s New Mass for thoroughly academic coverage of this scandal, in the context of the history of the Novus Ordo Missae.

From Left: A. Raymond George (Methodist),     Ronald Jaspar (Anglican),
Massey Shepherd (Episcopalian),
Friedrich Künneth (Lutheran),
  Eugene Brand (Lutheran),
Max Thurian (Calvinist-community of Taize).


Father Bollan is right about the nostalgia though.  There should be no need for “nostalgia” – the Mass for which St John Ogilvie and the other martyrs gave their lives should be available in our parishes on a daily basis; it’s a dead cert that there would be sufficient priests to make it available daily, had the Second Vatican Council never darkened the doorstep of the Catholic world.  As it is, we have priests here today and gone tomorrow, because the new Mass does not nourish them – little wonder that it’s easier to find that needle in the haystack than a lengthy clergy list on diocesan websites today. 

So, things have developed quickly, from the pleasure at having a new Mass in the vernacular, to hatred of the Mass that nourished Catholic souls, and raised them to sanctity for many centuries.  How come Catholics have moved so far away from the very fundamentals of Catholic life and the truths of our Catholic Faith? And how come the organisations allegedly set up to preserve the ancient Mass for us, have decided to go along to get along, after all?

For,  Una Voce Scotland (UVS) and the Latin Mass Society (LMS) appear intent on organising everything and anything except a simple Low Mass in the local parish; instead they are organising sung Masses, High Masses, you name it, with members of the episcopate, including the recent visit to Scotland of Cardinal Burke, invited for the purpose of drawing large crowds, and perhaps some kind of kudos. Who knows.  What we do know is that some of us love the Low Mass, the peace, the reverence, the time to concentrate of the prayers of the Mass, the action of Calvary, but, it seems, that is not good enough for the Chief Executives who seek higher things, in a manner of (satirical) speaking.  

Perhaps it’s time to replace UVS and the LMS … or, on second thoughts,  perhaps not. Is it a case of “better the devil(s) you know…?”  Or is there any need for such groups at all, given that they are all too ready, as  Ellen writes, to accept the crumbs that fall from the episcopal table. Shouldn’t every knowledgeable Catholic simply encourage others to seek out a chapel of the Society of Saint Pius X, and go there for Mass, until they can persuade their Parish Priest to provide one in their local church? After all, it is to the sacrifice of Archbishop Lefebvre that the Chairmen of UVS and the LMS owe their living, so to speak.  But for that saintly Archbishop, there would BE no traditional Latin Mass available to us in this “post-Catholic” Catholic Church…  Below, to remind us all of that truth, is a short video clip on the subject. Then, share your thoughts…

Separating The Mass From Its Purpose…

From the Catholic Herald, 8th September, 2017…

Matthew Schmitz is right that young Catholics are more traditionally-minded. But that doesn’t always mean the Old Rite

Everyone, including Catholics, wants to figure out millennials, the much-maligned generation to which I undeniably belong. 

Last week, my fellow native Nebraskan Matthew Schmitz wrote a piece for the Catholic Herald entitled “The Kids Are Old Rite”. Schmitz argued that the younger generation today – us millennials – are trending increasingly traditional, much to the dismay of some older, more liberal generations of Catholics.

On that point, generally, I don’t disagree. I see in myself and among my fellow millennial Catholics a desire to return to more orthodox practices, teachings and ways of thinking. We saw what happened when our parents’ generation flung open Pandora’s box – sexually, religiously, morally – and we’re not loving the results. Divorce, abortion, and the breakdown of the family have had less than desirable effects on the society we’ve inherited.

In particular, the quotes from Archbishop Augustine DiNoia that Schmitz included on the subject were spot on:

My sense is that these twenty- and thirty-somethings have been radicalised by their experience … in a way that we were not.” After “God-knows-what kinds of personal and social experiences”, they have come to know “moral chaos, personally and socially, and they want no part of it”. A sense of narrow escape guides their vocations. “It is as if they had gone to the edge of an abyss and pulled back.

However, the piece implies that young people are increasingly preferring the Old Rite – the Traditional Latin Mass – over the Novus Ordo, and that the “liturgy wars” of old will now be divided along generational lines.

But based on my experience, and that of my peers, I don’t think it’s true that we’re clamouring for the Traditional Latin Mass (TLM) in large numbers. I also don’t think we’re interested in reviving the so-called “liturgy wars” of old.

I have some friends who prefer the TLM, or the Byzantine rite. But they’re still the exception, rather than the norm, among my wide circle of Catholic friends that comes with living in a Catholic millennial hub like Denver.

My TLM friends think that the old rite is beautiful, but they aren’t going to go so far as to “shove it down the throats” of others, as one of my friends put it.  
 
From what I have seen, the Traditional Latin Mass appeals to some Catholics, but I don’t think it will ever become the norm again. I personally prefer the Novus Ordo Mass, because it’s the form with which I grew up and with which I am most familiar. I’ve gone to public school my whole life and have never formally been taught Latin, and so I prefer a Mass I understand.

An unscientific poll of my young people friends tends to agree – we haven’t been taught Latin like the previous generations, and we don’t see what’s wrong with a prayerful and reverent Novus Ordo Mass.

Judging by the ever-growing crowd of young people at the Novus Ordo Mass I attend weekly, at which we chant the opening antiphons in English and have incense galore, we’re looking for reverence, but at a Mass we understand.

In true millennial fashion, however, I’d like to take a moment to check my privilege.

As a daughter of the notoriously traditional Lincoln Diocese in Nebraska, I never felt the need to seek out more reverent, prayerful forms of Mass, because the Novus Ordo Masses I grew up with were lacking in neither. Similarly, when I made the move to Denver three years ago, I had little trouble finding a Novus Ordo Mass that was celebrated beautifully and reverently.

I realise that the story might be different if I had lived in other dioceses. Given the choice between the Latin or a questionable liturgical dance Mass, I’d choose Latin any day.

At the end of the day, it’s hard enough to be a young Catholic today, that I think most of us recognise that can’t let “liturgy wars” bring us down.

Do you feel closest to God while wearing a veil and chanting Latin? Great. Is the Novus Order Mass in English, with the promise of coffee and donuts afterwards, the only way to get your butt into a pew on Sunday? More power to you.

We’re just happy you’re here, because we want you to meet Jesus.    Source – Catholic Herald, 8/9/17          

                                 

Comment:

Support for the above thesis / praise for the novus ordo came from an unexpected source in last week’s Catholic Herald – none other than Dr Joseph Shaw, Chairman of the Latin Mass Society (LMS):

“Rather than throw every parish into confusion with a new top-down reform, it is better to foster the existing liturgical pluralism, which includes the reformed Roman Rite [Ed: the novus ordo, the new Mass], the Ordinariate Use, the growing presence of Eastern Catholic Rites, and the pre-conciliar Latin liturgy, now widely available once more. Among these, surely, we have something for everyone… the liturgy should not be a battlefield, it is a table at which the Catholic soul is nourished.”  Joseph Shaw: After the ‘liturgy wars’, a pluralistic truce? Catholic Herald,  1/9/17.

What seems to have been forgotten by these writers is  the fact that the Mass is not for us.  This appears to be an error peculiar to our times, for although there are various rites within the Church, the novus ordo alone appears designed to cater for personal whims of taste and fashion of various types – for example, popular music, lay activity.  But the Mass is not for us, in that sense.  The Roman Rite  was approved centuries ago by the Church, in the form we now term “the traditional Latin Mass”  for the purpose of offering true worship to God – not because the locals found it entertaining, or held their attention or suited their imagined “spiritual” needs. 

So, how can this concept of “pluralistic truce” be justified in the current crisis of Faith in the Church?  Is the Mass primarily a “table at which the Catholic soul is nourished” or an altar on which the Holy Sacrifice of the Lamb is re-presented to the Father in order to offer Him true worship, which is wholly orthodox and pleasing to God… Does our often superficial “enjoyment” of Mass in the vernacular, easily understood with popular music and easy on the ear and conscience homilies, trump our duty to offer the worship which has nourished saints and martyrs down the centuries, and is manifestly pleasing to God? Think: “by their fruits…” 

In summary: what’s your take on a “pluralistic truce”?    But before you answer, check out this critique of the new Mass

Pope Francis on the Fruits of New Mass…Walter Mitty Stuff – Brace Yourself…

Pope Francis gave an address on the liturgical reform of Pope Paul VI today, speaking to participants of the 68th Italian National Liturgical Week. In it, Francis declares: “After this magisterium, after this long journey, we can affirm with certainty and with magisterial authority that the liturgical reform is irreversible.”

Francis’ remarks ironically read like a Quo Primum for the Novus Ordo. Pope St. Pius V’s Quo Primum (1570), which has never been revoked or abolished by any pope, decreed that the Traditional Latin Mass, which the saintly pontiff promulgated in accord with the directives of the Council of Trent, would be “valid henceforth, now, and forever” and “cannot be revoked or modified, but remain always valid and retain its full force.” Furthermore, St. Pius V warned that if anyone, including any future pope (by implication), would alter his missal, they would “incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul”. 

Pope Benedict XVI, in Summorum Pontificum, reiterated that the Traditional Latin Mass “was never juridically abrogated and, consequently, in principle, was always permitted.” Benedict continued: “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.”

For Francis, however, not the Traditional Latin Mass, but the reforms that deformed it are what are truly “irreversible.”

Below are relevant translated excerpts of Pope Francis’ address:

There are two directly linked events, the Council and the Reform, which did not flourish suddenly but after long preparation. What was called the liturgical movement testifies to it, and the answers given by the Supreme Pontiffs to the hardships perceived in ecclesial prayer; when a need is sensed, even if the solution is not immediate, there is a need for it to be put in motion. 

[…] 

The Second Vatican Council made later to mature, as good fruit from the tree of the Church, the Constitution on the Sacred Liturgy Sacrosanctum Concilium (SC), whose lines of general reform respond to real needs and to the concrete hope of a renewal; it desired a living liturgy for a Church completely vivified by the mysteries celebrated. 

[…] 

The direction traced by the Council took form according to the principle of respect for sound tradition and legitimate progress (cf. SC 23) [9] in the liturgical books promulgated by Blessed Paul VI , well received by the same bishops who were present at the Council, and for almost 50 years universally used in the Roman Rite. The practical application, led by the Episcopal Conferences of their respective countries, is still ongoing, since it is not enough to reform the liturgical books in order to renew the mentality. The books reformed according to the decrees of Vatican II have introduced a process that demands time, faithful reception, practical obedience, wise celebratory implementation, first of all, on the part of ordained ministers, but also of other ministers, cantors, and of all those who participate in the liturgy. In truth, we know, the liturgical education of pastors and the faithful is a challenge to face ever anew. The same Paul VI , a year before his death, told the cardinals gathered in Consistory: “The time has now come definitely to leave aside divisive ferments, which are equally pernicious on both sides, and to apply fully, in accordance with the correct criteria that inspired it, the reform approved by Us in application of the wishes of the Council.” [10]

And today, there is still work to do in this direction, in particular by rediscovering the reasons for the decisions made with the liturgical reform, by overcoming unfounded and superficial readings, partial receptions, and practices that disfigure it. It is not a matter of rethinking the reform by reviewing its choices, but of knowing better the underlying reasons, even through historical documentation, of internalizing its inspirational principles and of observing the discipline that governs it. After this magisterium, after this long journey, we can affirm with certainty and with magisterial authority that the liturgical reform is irreversible. 

The task of promoting and guarding the liturgy is entrusted by right to the Apostolic See and to the diocesan bishops whose responsibility and authority I rely on very much at the present moment; National and diocesan liturgical pastoral bodies, training institutes and seminaries are also involved.  

[…] 

Among the visible signs of the invisible Mystery there is the altar, a sign of Christ, the living stone, rejected by men but it has become a cornerstone of the spiritual building where worship is offered to the living God in spirit and truth (cf. 1 Pt 2.4; Eph 2:20). Therefore, the altar, at the center toward which our churches converge, [11] is dedicated, with chrysm, incensed, kissed, venerated: towards the altar, the eyes of those praying, the priests and the faithful, are called together by the holy assembly around it [the altar]; [12] Upon the altar is placed the Church’s offering, which the Spirit consecrates to be a sacrament of the sacrifice of Christ; from the altar the bread of life and the cup of salvation are bestowed upon us “for we become one body and one spirit in Christ” (Eucharistic Prayer III).
[…]

[9] The reform of the rites and the liturgical books was undertaken immediately after the promulgation of the Constitution Sacrosanctum Concilium and was brought to an effective conclusion in a few years thanks to the considerable and selfless work of a large number of experts and bishops from all parts of the world (Cf. Sacrosanctum Concilium, 25). This work was undertaken in accordance with the conciliar principles of fidelity to tradition and openness to legitimate development (cf. ibid . , 23); and so it is possible to say that the reform of the Liturgy is strictly traditional and in accordance with “the ancient usage of the holy Fathers” (cf. ibid. , 50; Institutio generalis Missalis Romani, Prooemium, 6). ( John Paul II , Lett. Ap. Vicesimus quintus annus, 4). 

[10] “The pope’s attention is drawn today once more to a particular point of the Church’s life: the indisputably beneficial fruits of the liturgical reform. Since the promulgation of the conciliar Constitution Sacrosanctum Concilium great progress has taken place, progress that responds to the premises laid down by the liturgical movement of the last part of the nineteenth century. It has fulfilled that movement’s deep aspirations for which so many churchmen and scholars have worked and prayed. The new Rite of the Mass, promulgated by Us after long and painstaking preparation by the competent bodies, and into which there have been introduced-side by side with the Roman Canon, which remains substantially unchanged, other Eucharistic Prayers, has borne blessed fruits. These include a greater participation in the liturgical action, a more lively awareness of the sacred action, a greater and wider knowledge of the inexhaustible treasures of Sacred Scripture and an increase of a sense of community in the Church. The course of these recent years shows that we are on the right path. But unfortunately, in spite of vast preponderance of the healthy and good forces of the clergy and the faithful, abuses have been committed and liberties have been taken in applying the liturgical reform. The time has now come definitely to leave aside divisive ferments, which are equally pernicious on both sides, and to apply fully, in accordance with the correct criteria that inspired it, the reform approved by Us in application of the wishes of the Council.” (Alloc . Gratias ex animo, June 27, 1977: Teachings of Paul VI, XV [1977], 655-656, in Italian 662-663). 

[11] Cfr. General Instruction of the Roman Missal, n. 299; Rite of the Dedication of an Altar, Preface, nn. 155, 159

[12] “Around this altar, we are nourished by the body and blood of your Son to form your one and holy Church” (Rite of the Dedication of an Altar, n. 213, Preface).

Pope St. Pius V, “Quo Primum” July 14, 1570

by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure. 
[…]
Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription – except, however, if more than two hundred years’ standing.
[…] 
Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Would anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.  Source – Rorate Caeli 

Comment:

Mass before the “reform”…

I think it goes without saying that, contrary to what Pope Francis believes about his “magisterial authority”,  the “liturgical reform” – the new Mass – is absolutely NOT irreversible.  It is eminently reversible; one cardinal has even hinted that it would be gone in a generation.  

Share your thoughts on the subject …

Cardinal Burke: Scottish Visit Puzzling…

On the 2nd of September, Cardinal Burke will offer a Pontifical High Mass at Immaculate Heart of Mary, Balornock. Una Voce Scotland are holding a reception to which guests are invited at the discretion of the chairman.   Source


Comment

I find I’m being asked over and over again, why it is that Cardinal Burke (or any other Cardinal) would come to Glasgow to offer a Pontifical High Mass in a parish church, instead of in the city’s cathedral.      

We know three things:  we know – judging by the obvious signs – that the Archbishop of Glasgow hates the Traditional Latin Mass, so that may be the reason, because the second thing we know is that Archbishop Tartaglia and Cardinal Burke are reputedly very good friends.  The third possibility is that, since the Archbishop of Glasgow is not opposed to the Apostolic Exhortation, Amoris Laetitia (AL), while Cardinal Burke has very publicly called on the Pope to correct the errors in it, Archbishop Tartaglia may have decided to keep his distance from Cardinal Burke. It’s what’s widely known as being a “fair weather friend”. Archbishop Tartaglia, as we know, not only accepted AL, but quickly established sessions to teach his priests and teachers how to implement it – that is, he prepared them to teach the New Morality for divorced and “remarried”, cohabitees etc. who are now free to “discern” for themselves whether or not they may approach for Holy Communion. Cardinal Burke, on the other hand, has spoken out to correct this scandal in interviews published in Catholic publications, on YouTube, and by writing directly to the Pope.   Friends? I’d say Donald Trump and Kim Jong-un have more in common. 

The key questions then are as follows:

(1)      does the Archbishop’s apparent hatred of the old Mass trump his friendship with Cardinal Burke
OR

(2)    does the Archbishop place his “relationship” with Pope Francis above his friendship with Cardinal Burke – see photo, right – not to mention above the truths of the Faith
OR

(3)   has Una Voce invited the Cardinal without going through the proper channels to seek the Archbishop’s permission/approval?  Surely, the Cardinal would not accept such an invitation? 

Summary: 

What’s going on here?  

Earth to Archbishop of Glasgow…Hello!

Our blogger, Gabriel Syme writes:

Look at this jaw dropping story from the Church in Scotland.

Scottish Catholics are “too wishy-washy” about standing up for their beliefs, the Archbishop of Glasgow has warned.
Click here to read entire Herald Scotland article 

While advocating robust, confident Catholicism is admirable, this is hilarious coming from the Scottish Bishops. Their only priority for decades has been to play down Catholicism in order to pander to ecumenism and the secular world.    

The statement also ignores the fact that modern Catholics (including in Scotland) are the most ignorant and poorly instructed in all history. This because they have not been taught the faith properly and deliberately so – because properly instructed Catholics reject ecumenism and the like.

In 13 years at Catholic schools and many years in novus ordo parishes I learned literally nothing about the Catholic faith, beyond the Our Father, Hail Mary and the rudiments of the nativity story. I always knew I had not been properly taught, but even so was shocked at the extent of my ignorance, when (in my 30s) I first held a Baltimore Catechsim No 1 (which is aimed at small children).

I struggled to answer even the obvious and basic questions listed therein. Of course, I knew what a Bar Mitzvah was, and knew some Hebrew Phrases (but not a word of Latin). And I could describe the good work a Protestant minister had done with gangs in New York City. But I could not have given a coherent answer as to why God made me.
(Fortunately, thanks to Catholic Truth and the SSPX I have been able to back-fill much of this missing knowledge).

And so Archbishop Tartaglia can hardly call Catholics wishy-washy, because modern Catholics do not know the Catholic faith, nor are they equipped to defend it.

Another reason Catholics struggle to speak out to defend the faith (even if able) is because should you do so, in a modern parish or Catholic organisation, you can bet on being immediately savaged by other “Catholics” whose lives conflict with Church teaching and do not like being reminded of it. This is one reason I withdrew from participation in modern parishes / organisations – its all a facade, there’s no substance to it.

For example, we discussed St Brides LGBT welcome recently. Who in that parish now would be confident to speak out on (e.g.) sexual morality when it is clear that the Parish Priest does not support that morality and when the local homosexual MP and his ‘husband’ are in the next pew?

I can only conclude that Archbishop Tartaglia is completely out of touch with the results of the non-teaching in the Scottish Church.

Comment:

Gabriel Syme’s insightful assessment of the state of the Scottish Church was underlined by the announcement, on – of all days – the Feast of the Assumption, yesterday, that yet another priest of the archdiocese was leaving active ministry. Only in this case, the priest in question – Father Gerald Walsh – has only been ordained for 6 years. Reflect: a young man like Fr Walsh can go through the entire Catholic education system following the syllabus issued by the Scottish Catholic Education Service, thus approved by the Scottish Bishops, and learn sweet nothing about the Catholic religion. Then, feeling called to the priesthood (although goodness knows how this comes about given the widespread ignorance of true Catholicism is anybody’s guess), a candidate goes on to seminary to be further mal-formed in the Faith.  Little wonder so many abandon the ministry, sometimes after only a handful of years, as in the case of Fr Gerald Walsh, ordained in 2011, his resignation announced on the Feast of Our Lady’s Assumption, 2017.  More sad than words can express. 

The Mass-goer who contacted us to report Fr Walsh’s resignation after the morning Mass in St James’s Crookston, where the Archbishop himself made the announcement, opined that the Archbishop seemed more concerned with the fact that this latest “ex-priest” now created a situation that meant more work for him and for the priest in a neighbouring parish who would now administer both parishes. 

“Wishy-washy”?  I think the Archbishop needs to look at his own Catholicity, or lack thereof, before labelling the rest of us  “wishy-washy”; from what I hear, he is not exactly setting the heather on fire with his zealous leadership of either clergy or laity.  

The key question for this thread is this:  how on earth is the Church in Scotland EVER going to attract genuine and lasting vocations, if the Hierarchy don’t restore what has been lost of the glorious Catholic religion?  

But, where to begin?  Reform the schools?  Begin teaching the Faith?  Nobody can make a silk purse out of a sow’s ear, as the saying goes, so young men who haven’t been taught a thing about true Catholicism, are hardly going to make terrific priests.  What on EARTH is going to keep them living a single, celibate life in today’s permissive society if they’ve essentially been taught a false religion?

And is it any surprise that the new Mass isn’t keeping young priests? Countless saints not only stayed faithful throughout their lives, but actually GAVE their lives in order to preserve the Mass.  Who’s ever going to sacrifice their lives for this complete break with Catholic Tradition known as the Novus Ordo Missae, which no saint or martyr returning to earth today would recognise as the Mass?  That’s what’s known as a “rhetorical question”…  

Imagine you’re on the telephone line from Earth to Archbishop Tartaglia.  He is keen to have your advice (well, it’s only a pretend game)… What will you say to him – where would you advise him to start, in order to begin to restore the Faith in Scotland? 

Growing Catholic Identity Crisis…

Editor writes….

Since Pope Benedict XVI’s motu proprio, Summorum Pontificum, permitting all priests to offer the Traditional Latin Mass (TLM) without seeking permission from bishops, there has been a kind of “traditionalist identity crisis” within the Church, where “conservative” priests and people have taken to the ancient Mass and, coupled with their orthodox adherence to the natural moral law on “life” matters (contraception, abortion, euthanasia, homosexuality etc), thereby consider themselves to be “traditionalists” – straight down the line Catholics, the real McCoy.  It is not, however, that simple.

Often, these same Catholics hold positions that are absolutely at odds with the truths of the Faith.  Many, if not most, are outright papolatrists – they will not accept that there are limits to papal authority and they are in denial about much of the scandal caused by Pope Francis.  Then again, others take the opposite view:  he is so bad that he  can’t be  a true pope, so the papal seat is vacant – sedevacantism.  Or, they jump on the latest bandwagon, support the latest fad, “Benevacantism”  where the claim is that Benedict is still pope because not only is Francis so bad that he can’t be a true pope, but Benedict was forced to resign, so Francis’ election must be invalid.   None of these positions fits the “traditional Catholic” profile.  Some  – believe it or not, including folks in the above categories – still attend the novus ordo Mass, even on weekdays when there is no obligation, and argue that they have to attend on Sundays, under pain of mortal sin, if unable to get to the TLM.  

Most of the Summorum Pontificum priests still provide the novus ordo, although I am aware that, certainly in a number of UK-wide cases that have come across my desk,  there are priests would much prefer not to do so and who keep those Masses to a minimum. The majority, however, remain “on diocesan message”, their “traditionalism” filed in the box marked “Making the TLM  available for those who want to attend” – and  they’re not exactly setting the heather on fire with forceful sermons on the topic, exhorting their parishioners to switch to “the old Mass”.

Finally, there are self-styled “traditional” Catholics, priests and laity, who go along with various novelties introduced in the post-Vatican II era, and even support various controversial (to say the least) initiatives within the Church, new movements such as the Charismatics, the Faith movement and the  Neocatechumenate.  Some who dislike the new Mass, like the new Rosary, and they may read books which a truly Catholic mind would bin. 

Time, then, perhaps, to reflect on the precise nature of Catholic Tradition.  In his Open Letter to Confused Catholics, Archbishop Lefebvre (SSPX Founder) spells out what it means to be a Catholic – and there’s no getting away from the fact that truly traditional Catholic priests follow the exhortation of Pope Saint Pius X: “Far, far from our priests, be the love of novelty.”   And truly traditional Catholic laity keep the clergy’s feet to the fire on this, to minimise the risk of being led astray, albeit by well-meaning priests who are not sufficiently “traditional” in their souls to recognise the dangers inherent in the modern Church.  Below, a superb definition of Catholic Tradition – comments welcome, but note: do not name any priests or lay people whom you may consider to be in the “identity crisis” category. This thread is to remind us all, each one of us, what it means to be a faithful Catholic – that we must all adhere to Tradition, as defined below. So, unless you’re identifying your own infidelity, no names, no pack drill! 

Archbishop Lefebvre writes…

Modernism is indeed what undermines the Church from within, today as yesterday. Let us again quote from the encyclical Pascendi some typical features which correspond with what we are experiencing now.  “The Modernists say that authority in the Church, since its end is purely spiritual, should strip itself of all that external pomp, all those pretentious adornments with which it parades itself in public. In this they forget that religion, while it belongs to the soul, is not exclusively for the soul and that the honor paid to authority is reflected back on Christ who institutes it.”

It is under pressure from these “speakers of novelties” that Paul VI abandoned the tiara, bishops gave up the violet cassock and even the black, as well as their rings, and priests appear in lay clothes, usually in a deliberately casual style. There is nothing among the general reforms already put into effect or insistently demanded that St. Pius X has not mentioned as the “maniac” desires of the modernist reformers. You will recognize them in this passage: “As regards worship (they want) to diminish the number of external devotions or at least stop their increasing… Let ecclesiastical government become democratic; let a share in the government be given to the junior clergy and even the laity; let authority be decentralized. Reform of the Roman Congregations, above all the Holy Office and the Index… Finally there are those among them who, echoing their Protestant masters, seek the suppression of priestly celibacy.” Notice that the same demands are now being put forward and that there is absolutely nothing original. As regards Christian thought and the formation of future priests, the intention of the reformers of St. Pius X’s time was the abandonment of scholastic philosophy among the obsolete systems.” They advocate “that young people should be taught modern philosophy, the only true philosophy, the only one suitable for our times… that so-called rational theology should be based on modern philosophy and positive theology on the history of dogmas.” In this respect, the Modernists have got what they wanted and more. In what passes for seminaries, they teach anthropology, psychoanalysis and Marx in place of St. Thomas Aquinas. The principles of Thomist philosophy are rejected in favor of vague systems which themselves recognize their inability to explain the economy of the Universe, putting forward as they do the philosophy of the absurd. One latter-day revolutionary, a muddle-headed priest much heeded by intellectuals, who put sex at the heart of everything, was bold enough to declare at public meetings: “The scientific hypotheses of the ancients were pure nonsense and it is on such nonsense that St. Thomas and Origen based their systems.” Immediately afterwards, he fell into the absurdity of defining life as “an evolutionary chain of biologically inexplicable facts.” How can he know that, if it is inexplicable? How, I would add, can a priest discard the only explanation, which is God?

The Modernists would be set at naught if they had to defend their elaborate theories against the principles of the Angelic Doctor, the notions of potency and act, essence, substance and accidents, body and soul, etc. By eliminating these notions they would render the theology of the Church incomprehensible and, as one reads in the Motu Proprio Doctoris Angelici, “the result is that students of the sacred disciplines no longer even perceive the meaning of the words by which the dogmas which God has revealed are propounded by the Magisterium.” The offensive against scholastic philosophy is a necessary preliminary when one wants to change dogma and attack Tradition.
But what is Tradition? It seems to me that the word is often imperfectly understood. It is equated to the “traditions” that exist in trades, in families and in civic life: the “bouquet” fixed to the roof of a house when the last tile is laid, the ribbon that is cut to open a monument, etc.  That is not what I am referring to:  Tradition does not consist of the customs inherited from the past and preserved out of loyalty to the past even where there are no clear reasons for them. Tradition is defined as the Deposit of Faith transmitted by the Magisterium down through the centuries.  This deposit is what has been given to us by Revelation;  that is to say,  the Word of God entrusted to the Apostles and transmitted unfailingly by their successors.

But now they want to get everyone inquiring, searching, as if we had not been given the Creed, or as if Our Lord had not come to bring us the Truth once and for all.  What do they claim to discover with all this inquiry? Catholics upon whom they would impose these “questionings,” after having made them “abandon their certainties,” should remember this: the deposit of Revelation concluded at the death of the last Apostle. It is finished and it cannot be touched until the end of time.  Revelation is irreformable.  The First Vatican Council re-stated this explicitly: “for the doctrine of faith which God has revealed has not been proposed, like a philosophical invention, to be perfected by human ingenuity; but has been delivered as a divine deposit to the Spouse of Christ (the Church) to be faithfully kept and infallibly declared.”

But, one will object, the dogma that makes Mary the Mother of God only dates back to the year 431, transubstantiation to 1215, papal infallibility to 1870 and so on. Has there not been an evolution? No, not at all.  The dogmas which have been defined in the course of the ages were contained in Revelation; the Church has just made them explicit. When Pope Pius XII defined in 1950 the dogma of the Assumption, he said specifically that this truth of the assumption into Heaven of the Virgin Mary, body and soul, was included in the deposit of Revelation and already existed in the texts revealed to us before the death of the last Apostle. We cannot bring anything new into this field, we cannot add a single dogma, but only express those that exist ever more clearly, more beautifully and more loftily.
That is so certain that it forms the rule to follow in judging the errors that are put before us every day, and rejecting them with no concession. As Bossuet forcefully wrote: “When it is a matter of explaining the principles of Christian morality and the essential dogmas of the Church everything that does not appear in the Tradition of all time, and especially the early times, is from then on not only suspect but wrong and to be condemned; and this is the principal basis on which all the holy Fathers of the Church, and Popes more than anyone, condemned false doctrines, there being nothing more odious to the Roman Church than novelties.”

The argument that is pressed upon the terrorized faithful is this: “You are clinging to the past, you are being nostalgic; live in your own time!” Some are abashed and do not know what to reply.  Nevertheless, the answer is easy: In this there is no past or present or future.  Truth belongs to all times, it is eternal.

In order to break down Tradition they confront it with Holy Scripture, after the manner of the Protestants, with the assertion that the Gospel is the only book that counts. But Tradition came before the Gospel! Although the Synoptic Gospels were not written nearly as late as some would have us believe, a number of years had passed before the Four Evangelists had completed their writing; but the Church already existed, Pentecost had taken place and brought numerous conversions, 3000 on the very day the Apostles came out of the Upper Room. What did they believe just at that moment? How was Revelation transmitted if not by oral tradition? One cannot subordinate Tradition to Holy Scripture, still less reject it.

But do not imagine that, adopting this attitude, they have an unlimited respect for the inspired text. They even dispute that it is inspired in its entirety: “What is there in the Gospel which is inspired? Only the truths that are necessary for our salvation.” In consequence, the miracles, the accounts of the Holy Childhood, the actions and conduct of Our Lord are relegated to the category of more or less legendary biography.  We fought in the Council over that phrase: “Only the truths necessary for salvation.” There were some bishops in favor of reducing the historical authenticity of the Gospels, which shows the extent to which the clergy is corrupted by neo-Modernism. Catholics should not allow themselves to be imposed upon: the whole of the Gospel is inspired and those who wrote it had the Holy Ghost guiding their intelligence, so that the whole of it is the Word of God, Verbum Dei. It is not permissible to pick and choose and to say today: “We will take this part but we don’t want that part.” To choose is to be a heretic, according to the Greek derivation of that word.

It remains no less a fact that it is Tradition that transmits the Gospel to us, and it appertains to Tradition, to the Magisterium, to explain to us the contents of the Gospel. If we have nobody to interpret it for us, we can reach several completely different understandings of the same words of Christ. We then end up with the free interpretation of the Protestants and the free inspiration of the present day charismatics which leads us into pure fantasy.

All the dogmatic councils have given us the exact expression of Tradition, the exact expression of what the Apostles taught. Tradition is irreformable. One can never change the decrees of the Council of Trent, because they are infallible, written and published by an official act of the Church, unlike those of Vatican II, which pronouncements are not infallible because the popes did not wish to commit their infallibility. Therefore nobody can say to you, “You are clinging to the past, you have stayed with the Council of Trent.” For the Council of Trent is not the past. Tradition is clothed with a timeless character, adapted to all times and all places.  Source

 

Una Voce: SSPX “Complicated” the Preservation of Old Mass in Scotland!

From Scottish Catholic Observer, January, 27th 2017…
TradMasswithsaintscolourThe traditional way to celebrate Mass is Extraordinary
DOROTHY CUMMINGS MCLEAN looks at how a new generation in Scotland is being attracted to the traditional rituals of the Latin Mass

While researching the diversity of Catholicism in Scotland, I was surprised by the overlap. Not everyone who goes regularly to Ukrainian Mass is Ukrainian. Syro-Malabar priests learn the Latin Rite to serve the Latin Rite majority. Catholic students are at home both in their university chaplaincies and in parishes. Polish-speakers are happy to go to Mass in English, and there are Scottish-Polish Catholic fellowship groups. Finally, there are those Latin Rite Catholics, of whatever nationality, who feel drawn to the Extraordinary Form of the Mass and practise Catholic devotions we now call ‘traditional.’

The history of the revival of the Traditional Latin Mass in Scotland begins in the heady days after the Second Vatican Council when dramatic changes swept through the Church’s liturgical and devotional practises.

In hindsight, the Missal of 1965 wasn’t revolutionary, but it sparked both the foundation of Latin Mass preservation societies and a spirit of liturgical experimentation. The Mass Paul VI promulgated in 1969 was so different from the Mass they knew that many Catholics felt deeply bereaved.

One such Catholic in Scotland was an influential convert named Mary Neilson (1912 – 2002). A member of a wealthy Presbyterian family in Edinburgh, she was (temporarily) disinherited by her parents when she converted to Catholicism in 1938.

Undaunted, she embarked on a career as a welfare officer, social worker and health researcher. In 1965, dubious of the changes proposed for the Latin Mass, she turned her considerable energies towards the preservation of the Old Rite. Not only did Miss Neilson help to establish the Scottish branch of the International Una Voce Federation, she offered her home in the West End as a centre of traditional worship.

The ‘Old Mass’ was said privately there by priests in good standing from 1970. When Miss Nielson died, she left the house to the Fraternity of the Priest of Saint Peter (FSSP), who maintain its chapel.

The preservation of the Traditional Mass has been complicated in Scotland by the presence of the Society of Saint Pius X (SSPX). The association of the ‘Old Mass’ with the SSPX, disobedience and schism has been hard on Catholics who practise the traditional devotions: to this day we suffer suspicious looks and sardonic remarks. [emphasis added – in disbelief!]

Fortunately, this prejudice has not been universal: in 2004, for example, Edinburgh’s Fr Michael Regan invited the FSSP to celebrate the Traditional Mass in St Andrew’s, Ravelston.

The promulgation of Summorum Pontificum in 2007 by Pope Emeritus Benedict XVI was a golden moment for lovers of traditional devotions. This short document praises earlier forms of the Latin Rite, declares that the Missal of 1962 was never abrogated, describes its Mass as the ‘extraordinary’ form of the Latin Rite and gives generous provisions for its use. Pope Benedict’s enthusiasm for tradition brought a new generation into contact with the Extraordinary Form and its community.

Civil servant Mark Hamid, 28, first encountered the Extraordinary Form in Oxford in 2007. “It was a revelation,” he told me.

As a university student, he invited the FSSP to bring the Extraordinary Form from Edinburgh to St Andrews. The Mass was made available to students from 2011 until 2016, when attendance dropped off. This was in part because there were more activities for students on Sunday afternoons, but also because of the popularity of the Extraordinary Form (EF) Mass now celebrated in Dundee. Since then Hamid has organised the ‘Two Shrines Pilgrimage,’ a Scottish version of the Walsingham pilgrimage organised by England’s Latin Mass Society.

Glasgow physicist Gerald Bonner, 30, first witnessed the Extraordinary Form in 2011 at an Australian Catholic students’ conference in Sydney. Initially he found it confusing. “I probably attended about five EF Masses before really getting into the rhythm,” he admitted.

Asked what he gets from the EF, Mr Bonner was expansive. “The rich beauty of the prayers and the ritual in the EF reveal so clearly that the Mass is the re-presentation of the Sacrifice of Calvary,” he said. “The chants, the silences, the posture of the priest all serve to draw you into that mystery and make it easier to participate in it fully.

“While most of these things are possible in the Ordinary Form, they are more reliably found in the Extraordinary Form, which is less dependent on the style of the priest.”

The EF has also had a positive effect on Mr Bonner’s experience of the Ordinary Form which, due to time constraints, he attends more often: “Not only do I understand its roots better, I can participate more deeply having experienced the Old Rite.”

Ian and Kristiina Watt, 26, of Glasgow are professional musicians who became Catholics two years ago after approaching the FSSP priest in Edinburgh. “We were interested in the Traditional Mass before coming into the Church,” Ian said, “attracted by its beauty and historical continuity, two aspects of Catholicism which influenced both our conversions.”

Kristiina added: “As a musician, the beautiful Catholic legacy of art and music intended for the traditional Mass was often a source of inspiration and assurance for me during the period leading up to our [reception].”

“I don’t know if it is correct to speak of ‘Traditional Latin Mass (TLM) communities’ as such,” Ian said, “but the presence of the TLM seems to be a sign of overall health in a diocese or parish community.

“For example, the parish at which this Mass is offered most frequently in Glasgow, six times a week in addition to the daily parish Ordinary Form (OF) Mass, is notable for its provision of regular solid catechesis, scheduled Confessions before and after every Mass, weekly Vespers and Benediction, seasonal devotions and outreach to the homeless and vulnerable, all provided by just one parish priest with the help of volunteers.”

Immaculate Heart of Mary, Balornock, is an example of how traditional devotions can be fully integrated into a Scottish parish. In 2007, Summorum Pontificum inspired its pastor, Fr Morris, to say the Extraordinary Form twice a week.

These Masses attracted a ‘small but stable group of the faithful,’ reported the church organist Fraser Pearce. “Soon after this the parish gained the support of Una Voce and things grew from there.”

As no OF Masses were cancelled to make room for the EF, there was no protest. Today there are daily EF Masses (except on Mondays) at Immaculate Heart.

“We have lots of social events and outings in addition to catechetical talks on Sunday evenings, and people who attend either Mass share together in these,” Mr Pearce said. Immaculate Heart also runs its own food bank—’We have fed up to as many as 15 families a week’—and delivers donations of household goods.

The parishioners help the Sisters of Charity in their Glasgow soup kitchen and host three annual meals for homeless men. “We seek to imitate Our Lord in practising the corporal acts of mercy while keeping in mind that our primary mission is the salvation of souls,” Mr Pearce explained.

“These meals are usually preceded by a short service in which we pray for the souls of those men who have died since the previous occasion.”

In addition to Masses in both Forms, Vespers and Benediction, Immaculate Heart parish offers the Exposition of the Blessed Sacrament on Mondays and the Rosary and Confession on Friday evenings.

“We also have First Saturday Devotions as requested by Our Lady of Fatima,” Mr Pearce said. The parish even has a ceremony crowning the statue of Our Lady in May.

“Immaculate Heart runs a full programme of all the traditional devotions that were part of Catholic life until recent years,” Mr Pearce explained.

And who are the Catholics who flock to all this old-fashioned stuff?

“People of all ages, professionals, unemployed people and students from across the West of Scotland,” Mr Pearce said. “We have several young married couples and a good few converts who come into the Church looking for the fullness of the traditional Faith and found it here. We have people who travel from as far as Edinburgh and Ayr several times each week.

“In the last nine months we have gained many new parishioners as well as friends of the parish who are able to visit depending on circumstances… I don’t think that anyone is attached by nostalgia.”

I myself have gone to the FSSP Sunday Mass at St Andrew’s, Ravelston, since I moved to Scotland. I like to say that I ‘married into the Mass,’ since I never went to the EF before I married my convert husband. Having read a lot of classical Catholic theology, I soon felt at home in the traditional rite.

In no way has this cut me off of from the rest of the Church. Indeed, if I can’t make it to the noon Mass at St Andrew’s, I can usually be found at Polish Mass at St Mary’s Cathedral.

Comment: 

Today’s Scottish Catholic Observer was given to me after Mass in the SSPX chapel in Glasgow by a gentleman who was incensed by the nasty falsehoods about the SSPX.  I’ve now read the piece for myself and to say that it’s laughable for Una Voce to claim that the SSPX is, or was, ever, detrimental to the preservation of the ancient Mass, is like saying that Charlie Chaplin was comical.  Hilarious, more like. 

But for the SSPX there is no way in this world that Summorum Pontificum would ever have come to pass.  That’s a fact. Not an alternative fact, just a fact. And without that green light from Pope Benedict,  the supposedly “traditional leaning” clergy would have remained just that – “supposedly”. As it is, there are plenty who don’t offer the old Mass or make any attempt to learn it, because they know their bishop doesn’t approve. Career priests. It’s great that Fr Morris of Immaculate Heart did grasp the opportunity when it came along, but one swallow, as the old saying goes, doth not a summer make. The archdiocese is not advertising the Immaculate Heart Masses and we don’t need Sherlock Holmes on the case to work out why. 

I’m very pleased that the Immaculate Heart Masses are on offer. I do my best to attend them whenever I can, but I’ve explained to the organisers that where their parish Masses clash with a Mass on the same day in the SSPX chapel, if I’m free to attend Mass on that day I will be attending the (much less conveniently situated) Society chapel precisely for the reason given above – that, but for the Society suffering false allegations of “schism” and being sidelined for years now, they would not have their several Masses a week in Immaculate Heart.  

Further, while it’s better than nothing to have the TLM offered in a diocesan parish alongside the novus ordo, I’d be more pleased if the novus ordo were banished altogether, but, as we can see from the article, even those who are attending the old Mass in the Immaculate Heart are quite happy to attend the novus ordo as well. 

That’s why we still need the SSPX – that’s why we needed them in the beginning to preserve the TLM until Summorum Pontificum came long and the bandwagon started to fill up. Because, like it or lump it, it’s only in the SSPX chapels that we can rely on hearing, seeing and experiencing undiluted Catholic doctrine and liturgy.  It’s the only place where you will never hear anyone insult the ancient Mass by referring to it using the Modernist label “Extraordinary Form” .  NEVER.   Want to convince us otherwise? Let’s go…