Scots Bishop: young must save Church

Does anyone seriously think that contemporary youth is equipped to “save the Church”?  Aren’t they kinda tied up saving the planet?  And doing Facebook and stuff? 

Some extracts from this Scottish Catholic Observer report follow [with editorial comment]

Bishop of Paisley calls on the [uncatechised] faithful to halt ’25 years of decline’. Yes, you read that right. He wants the blind to lead the blind. It’s the latest in pastoral practice.

The laity needs to take up more leadership positions in the Church to save it from a 25-year period of decline, the Bishop of Paisley has said.
[Notice, no mention of the nature of the “decline” or the cause of said decline – that would require facing some uncomfortable truths.]

Speaking as the diocese prepares to implement the next stage of an historic synod, Bishop John Keenan urged the faithful to decide for themselves how to shape the future and create ‘new skins for new wine.’ [A tad difficult when the poor kids have no experience of the “old wine”]

Paisley parishioners have been taking part in an ongoing synod in the diocese in recent years, discussing its future against a background of a 31 per cent drop in Mass attendance over the ten years from 2005-2015. [Getting close there – how many of the Paisley youth realise that the Mass they attend is a relatively new liturgy; that there is such a thing as “the old Mass”? And that there are young people who attend it? Young people who love it? I wonder why they don’t know that?]

Other dioceses in Scotland are struggling with similar issues, with Archbishop Leo Cushley of St Andrews & Edinburgh indicating this month that as many as 40 parishes in his archdiocese could close. [Ouch! Not exactly a sign of rip-roaring success, is it. Vatican II, please say “sorry, folks”! ]

Bishop Keenan said a small number of parish closures could be a part of his diocese’s future, but he stressed he would take his lead from parishioners. [Well, there’s a novelty. A bishop who refuses to lead.  A shepherd being led by his sheep. WOW. Original or what? Cool, man.]   Source – Scottish Catholic Observer


Vote in the very serious poll below and then share your thoughts…

Lent & Love of God…Join The Dots!


There can sometimes be a failure to understand the true nature of Lent.  It’s seen, rightly, as a time of prayer and penance, making atonement for sins, and reflecting on the Passion and Death of Our Lord. However, arguably,  the majority of Catholics pay insufficient attention to what should be the outcome of our Lenten prayers and penances – namely, an increase in our love for Our Lord.  It’s sometimes striking to reflect on the uncharitable way we behave towards others, sometimes even right after attending Mass or praying a rosary – indications that we are seriously lacking in charity, that charity which is the love of God, made manifest in our lives…  

I am ashamed to admit that I have never – ever – made a good Lent. My attempted penances over the years include the classics; giving up chocolate, crisps, soft drinks – and if I were fond of the less soft drinks, I would have, very likely, sacrificed those as well (pat on the back),  but I can’t , without fibbing, claim an increased love of God, manifesting itself in increased charity towards my neighbour, as a result.  The truth that no-one can stand still in the spiritual life – we either go forwards or back – terrifies me. I need help, therefore, and I’m hoping that this thread will do the trick…

As we mark the beginning of Lent today, Ash Wednesday, share your ideas for useful penances, and post any meditations, experiences, prayers, hymns and advice that you think will be helpful to us all this Lent, as we seek to grow in the love of God. 

Disastrous Pontificate Persists – Yet No Sense of Urgency From “Opponents”…

Me? Damaging the Church? No way!

A friend rang me last night to say he’d attended a Summorum Pontificum Traditional Mass and found himself chatting afterwards with a couple who were not husband and wife, but “partners” …   My friend was downhearted, dispirited that even the better priests seem to be willing to tolerate such scandals. 

Then this from The American Conservative “The president of the German Bishops’ Conference has declared that, in his view, Catholic priests can conduct blessing ceremonies for homosexual couples.”

The list of scandalous words and actions from this current shocking pope, or tolerated by him, grows day and daily. Too much to list here – and anyway, would, more likely than not, be out of date before I press the “publish” button on this page. 

There is no lack of evidence that Pope Francis is a danger to Catholic Faith and Morals.  Quite the reverse – there’s an abundance of evidence. Even as I type this, a report has come in questioning the pope’s integrity – would he blatantly impart falsehoods, we have to ask? Click here to answer that for yourself. 

The question is, why are the supposedly concerned bishops who allegedly oppose him remaining silent – such as Cardinal Burke and the Captain and Crew of the Lifeboat SSPX?  Why no sense of urgency? Why have they all gone to ground? 

It’s one thing to pick one’s fights, but not to fight at all?  Take a few minutes to view the short video in the News section of the Dici website here.  Who, on this earth, would ever imagine that the Church is suffering the worst crisis ever in its entire history, watching that broadcast?  Lovely reports, sure, but there’s been nothing about any attempt to fight as members of the Church Militant, under our banner as Soldiers of Christ,  in any of the recent videos posted on Dici  in January, which I’ve viewed with surprise and disappointment.  This latest one, linked above, dated 2nd February, is no different. Plenty of devotional content, suggesting the danger of becoming so heavenly minded that we’re no earthly use.  

What should the supposed opponents of this dreadful pontificate be doing, in addition to prayer. Concrete action, surely – but what, precisely? 

Comments invited… 

Even Newer Mass(es) Coming Soon!

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


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

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]


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…  

Cardinal Burke Feet of Clay…

In the clip below, Cardinal Burke pronounces the Society of Saint Pius X in schism.  Listening to it, I recall the reason several Catholic friends gave for refusing to attend his Pontifical High Mass in a Glasgow parish church recently, summed up by one insightful soul: “…he’s not the real deal.”   

Blogger Gabriel Syme, who did attend the Pontifical High Mass in Glasgow recently, writes: 

I read that earlier and was much dismayed by the reported comments from Cardinal Burke.

it is unbecoming for a prelate to tell fibs (that the SSPX is in schism) which contradict his brother Bishops.

Ironically, he would never say such a thing about genuinely schismatic groups, such as the Eastern Orthodox churches.

How disappointing that he is so feeble in the face of Francis, yet so bold with unprovoked attacks on faithful Catholic groups, attacks based on deceit.

I am very disappointed in him and have diminished respect for him now. As if attacking the SSPX should be on his agenda, while everyone is waiting (and waiting and waiting) for him to act on the dubia.


His “damp squib” dubia and meek acceptance of the Pope’s refusal to grant him an audience to discuss the four cardinals’ concerns about Amoris Laetitia, are now placed firmly in context.  He hasn’t a clue.  He’s apparently no clearer in his grasp of the limits as well as the extent of papal authority than most of the confused Catholics, ordained and lay, suffering in the Church-anything-but Militant today.  He has shown himself to have feet of clay. Or maybe you’re a Cardinal Burke fan, just because, at least, he values the traditional Mass?  Let’s hear it… 

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.


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          



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