Saturday, July 14, 2007

Eighth Day of the Novena To Our Lady of Mount Carmel

Thou givest us hope, O Mother of Mercy, that through thy Scapular promise we might quickly pass through the fires of purgatory to the Kingdom of thy Son. Be our comfort and our hope. Grant that our hope may not be in vain but that, ever faithful to thy Son and to thee, we may speedily enjoy after death the blessed company of Jesus and the saints.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


Friday, July 13, 2007

Seventh Day of the Novena To Our Lady of Mount Carmel

O Mary, Help of Christians, thou assured us that wearing thy Scapular worthily would keep us safe from harm. Protect us in both body and soul with thy continual aid. May all that we do be pleasing to thy Son and to thee.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


Thursday, July 12, 2007

New Archbishop For Baltimore

Archbishop O'Brien, formerly of the military chaplaincy, replaces Cardinal Keeler.


Summorum Pontificum Restoring Tradition

From Canada's National Post, via The New Liturgical Movement.


Implementing Summorum Pontificum

Father Finigan links to this set of resources for Mass said according to the Missal of Bl. John XXIII.

English source (remember, local calendars vary a bit in England from the US).


Requiescat In Pace

Ladybird Johnson, widow of the late President Lyndon B. Johnson, did last night at the age of 94. Requiescat in pace.

Sixth Day of the Novena To Our Lady of Mount Carmel

With loving provident care, O Mother Most Amiable, thou covered us with thy Scapular as a shield of defense against the Evil One. Through thine assistance, may we bravely struggle against the powers of evil, always open to thy Son Jesus Christ.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


Wednesday, July 11, 2007

How Did I Celebrate Summorum Pontificum>

A nice English Farmhouse Cheddar on crackers.

But I think something a bit more festive is in order, don't you?

Like my Black Forest Trifle

And the bottle of Coke I washed my cheddar down with was amazingly tame for a guy who, 15 years ago, used to get the whole British Brigade tipsy on Dark & Stormies or my uniquely potent version of Pimm's Cup.

And I smoked my pipe, of course (I do so almost every day nowadays). But, Like Father Johansen, whose blog is back (!) some "Chestertonian incense" is in order, too.


Mass According To the Missal of Bl. John XXIII Is Not a Museum Piece of Interest To A Declining Few

You can affirm this via this petition.


Further Celebration Of Summorum Pontificum

From Thomas Woods

What Is And What Is Not Part of the Church of Jesus Christ On Earth




The Second Vatican Council, with its Dogmatic Constitution Lumen gentium, and its Decrees on Ecumenism (Unitatis redintegratio) and the Oriental Churches (Orientalium Ecclesiarum), has contributed in a decisive way to the renewal of Catholic ecclesiolgy. The Supreme Pontiffs have also contributed to this renewal by offering their own insights and orientations for praxis: Paul VI in his Encyclical Letter Ecclesiam suam (1964) and John Paul II in his Encyclical Letter Ut unum sint (1995).

The consequent duty of theologians to expound with greater clarity the diverse aspects of ecclesiology has resulted in a flowering of writing in this field. In fact it has become evident that this theme is a most fruitful one which, however, has also at times required clarification by way of precise definition and correction, for instance in the declaration Mysterium Ecclesiae (1973), the Letter addressed to the Bishops of the Catholic Church Communionis notio (1992), and the declaration Dominus Iesus (2000), all published by the Congregation for the Doctrine of the Faith.

The vastness of the subject matter and the novelty of many of the themes involved continue to provoke theological reflection. Among the many new contributions to the field, some are not immune from erroneous interpretation which in turn give rise to confusion and doubt. A number of these interpretations have been referred to the attention of the Congregation for the Doctrine of the Faith. Given the universality of Catholic doctrine on the Church, the Congregation wishes to respond to these questions by clarifying the authentic meaning of some ecclesiological expressions used by the magisterium which are open to misunderstanding in the theological debate.


First Question: Did the Second Vatican Council change the Catholic doctrine on the Church?

Response: The Second Vatican Council neither changed nor intended to change this doctrine, rather it developed, deepened and more fully explained it.

This was exactly what John XXIII said at the beginning of the Council[1]. Paul VI affirmed it[2] and commented in the act of promulgating the Constitution Lumen gentium: "There is no better comment to make than to say that this promulgation really changes nothing of the traditional doctrine. What Christ willed, we also will. What was, still is. What the Church has taught down through the centuries, we also teach. In simple terms that which was assumed, is now explicit; that which was uncertain, is now clarified; that which was meditated upon, discussed and sometimes argued over, is now put together in one clear formulation"[3]. The Bishops repeatedly expressed and fulfilled this intention[4].

Second Question: What is the meaning of the affirmation that the Church of Christ subsists in the Catholic Church?

Response: Christ "established here on earth" only one Church and instituted it as a "visible and spiritual community"[5], that from its beginning and throughout the centuries has always existed and will always exist, and in which alone are found all the elements that Christ himself instituted.[6] "This one Church of Christ, which we confess in the Creed as one, holy, catholic and apostolic […]. This Church, constituted and organised in this world as a society, subsists in the Catholic Church, governed by the successor of Peter and the Bishops in communion with him"[7].

In number 8 of the Dogmatic Constitution Lumen gentium ‘subsistence’ means this perduring, historical continuity and the permanence of all the elements instituted by Christ in the Catholic Church[8], in which the Church of Christ is concretely found on this earth.

It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them.[9] Nevertheless, the word "subsists" can only be attributed to the Catholic Church alone precisely because it refers to the mark of unity that we profess in the symbols of the faith (I believe... in the "one" Church); and this "one" Church subsists in the Catholic Church.[10]

Third Question: Why was the expression "subsists in" adopted instead of the simple word "is"?

Response: The use of this expression, which indicates the full identity of the Church of Christ with the Catholic Church, does not change the doctrine on the Church. Rather, it comes from and brings out more clearly the fact that there are "numerous elements of sanctification and of truth" which are found outside her structure, but which "as gifts properly belonging to the Church of Christ, impel towards Catholic Unity"[11].

"It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church"[12].

Fourth Question: Why does the Second Vatican Council use the term "Church" in reference to the oriental Churches separated from full communion with the Catholic Church?

Response: The Council wanted to adopt the traditional use of the term. "Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us by very close bonds"[13], they merit the title of "particular or local Churches"[14], and are called sister Churches of the particular Catholic Churches[15].

"It is through the celebration of the Eucharist of the Lord in each of these Churches that the Church of God is built up and grows in stature"[16]. However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches[17].

On the other hand, because of the division between Christians, the fullness of universality, which is proper to the Church governed by the Successor of Peter and the Bishops in communion with him, is not fully realised in history[18].

Fifth Question: Why do the texts of the Council and those of the Magisterium since the Council not use the title of "Church" with regard to those Christian Communities born out of the Reformation of the sixteenth century?

Response: According to Catholic doctrine, these Communities do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery[19] cannot, according to Catholic doctrine, be called "Churches" in the proper sense[20].

The Supreme Pontiff Benedict XVI, at the Audience granted to the undersigned Cardinal Prefect of the Congregation for the Doctrine of the Faith, ratified and confirmed these Responses, adopted in the Plenary Session of the Congregation, and ordered their publication.

Rome, from the Offices of the Congregation for the Doctrine of the Faith, June 29, 2007, the Solemnity of the Holy Apostles Peter and Paul.

William Cardinal Levada

Angelo Amato, S.D.B.
Titular Archbishop of Sila

[1] JOHN XXIII, Address of 11 October 1962: "…The Council…wishes to transmit Catholic doctrine, whole and entire, without alteration or deviation…But in the circumstances of our times it is necessary that Christian doctrine in its entirety, and with nothing taken away from it, is accepted with renewed enthusiasm, and serene and tranquil adherence… it is necessary that the very same doctrine be understood more widely and more profoundly as all those who sincerely adhere to the Christian, Catholic and Apostolic faith strongly desire …it is necessary that this certain and immutable doctrine, to which is owed the obedience of faith, be explored and expounded in the manner required by our times. The deposit of faith itself and the truths contained in our venerable doctrine are one thing, but the manner in which they are annunciated is another, provided that the same fundamental sense and meaning is maintained" : AAS 54 [1962] 791-792.

[2] Cf. PAUL VI, Address of 29 September 1963: AAS 55 [1963] 847-852.

[3] PAUL VI, Address of 21 November 1964: AAS 56 [1964] 1009-1010.

[4] The Council wished to express the identity of the Church of Christ with the Catholic Church. This is clear from the discussions on the decree Unitatis redintegratio. The Schema of the Decree was proposed on the floor of the Council on 23.9.1964 with a Relatio (Act Syn III/II 296-344). The Secretariat for the Unity of Christians responded on 10.11.1964 to the suggestions sent by Bishops in the months that followed (Act Syn III/VII 11-49). Herewith are quoted four texts from this Expensio modorum concerning this first response.

A) [In Nr. 1 (Prooemium) Schema Decreti: Act Syn III/II 296, 3-6]

"Pag. 5, lin. 3-6: Videtur etiam Ecclesiam catholicam inter illas Communiones comprehendi, quod falsum esset.

R(espondetur): Hic tantum factum, prout ab omnibus conspicitur, describendum est. Postea clare affirmatur solam Ecclesiam catholicam esse veram Ecclesiam Christi" (Act Syn III/VII 12).

B) [In Caput I in genere: Act Syn III/II 297-301]

"4 - Expressius dicatur unam solam esse veram Ecclesiam Christi; hanc esse Catholicam Apostolicam Romanam; omnes debere inquirere, ut eam cognoscant et ingrediantur ad salutem obtinendam...

R(espondetur): In toto textu sufficienter effertur, quod postulatur. Ex altera parte non est tacendum etiam in aliis communitatibus christianis inveniri veritates revelatas et elementa ecclesialia"(Act Syn III/VII 15). Cf. also ibid pt. 5.

C) [In Caput I in genere: Act Syn III/II 296s]

"5 - Clarius dicendum esset veram Ecclesiam esse solam Ecclesiam catholicam romanam...

R(espondetur): Textus supponit doctrinam in constitutione ‘De Ecclesia’ expositam, ut pag. 5, lin. 24-25 affirmatur" (Act Syn III/VII 15). Thus the commission whose task it was to evaluate the responses to the Decree Unitatis redintegratio clearly expressed the identity of the Church of Christ with the Catholic Church and its unicity, and understood this doctrine to be founded in the Dogmatic Constitution Lumen gentium.

D) [In Nr. 2 Schema Decreti: Act Syn III/II 297s]

"Pag. 6, lin. 1- 24: Clarius exprimatur unicitas Ecclesiae. Non sufficit inculcare, ut in textu fit, unitatem Ecclesiae.

R(espondetur): a) Ex toto textu clare apparet identificatio Ecclesiae Christi cum Ecclesia catholica, quamvis, ut oportet, efferantur elementa ecclesialia aliarum communitatum".

"Pag. 7, lin. 5: Ecclesia a successoribus Apostolorum cum Petri successore capite gubernata (cf. novum textum ad pag. 6, lin.33-34) explicite dicitur ‘unicus Dei grex’ et lin. 13 ‘una et unica Dei Ecclesia’ " (Act Syn III/VII).

The two expressions quoted are those of Unitatis redintegratio 2.5 e 3.1.

[5] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, 8.1.

[6] Cf. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 3.2; 3.4; 3.5; 4.6.

[7] SECOND VATICAN COUNCIL, Dogmatic Constitution, Lumen gentium, 8.2.

[8] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration Mysterium Ecclesiae, 1.1: AAS 65 [1973] 397; Declaration Dominus Iesus, 16.3: AAS 92 [2000-II] 757-758; Notification on the Book of Leonardo Boff, OFM, "Church: Charism and Power": AAS 77 [1985] 758-759.

[9] Cf. JOHN PAUL II, Encyclical Letter Ut unum sint, 11.3: AAS 87 [1995-II] 928.

[10] Cf. SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, 8.2.

[11] SECOND VATICAN COUNCIL, Dogmatic Constitution Lumen gentium, 8.2.

[12] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 3.4.

[13] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 15.3; cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter Communionis notio, 17.2: AAS, 85 [1993-II] 848.

[14] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 14.1.

[15] Cf. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 14.1; JOHN PAUL II, Encyclical Letter Ut unum sint, 56 f: AAS 87 [1995-II] 954 ff.

[16] SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 15.1.

[17] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Letter Communionis notio, 17.3: AAS 85 [1993-II] 849.

[18] Ibid.

[19] Cf. SECOND VATICAN COUNCIL, Decree Unitatis redintegratio, 22.3.

[20] Cf. CONGREGATION FOR THE DOCTRINE OF THE FAITH, Declaration Dominus Iesus, 17.2: AAS 92 [2000-II] 758.

Now That Any Priest Can Say Mass According To the Missal of Blessed John XXIII

The next step will be getting lay people interested in assisting (no, you don't get to be deacon or subdeacon, "assisting" at Mass means prayerful attendance) at Mass in the extraordinary form of the Latin Rite in touch with local priests willing to say it.

Lumen Gentleman has created a database to help with this.

Good show!


St. Benedict

A good time to peruse the very wise Rule of Saint Benedict, which is the basis for just about every Catholic monastic rule in use. You can also read The Golden Legend on St. Benedict.

His feast is observed on March 21 under the traditional calendar.


Fifth Day of the Novena To Our Lady of Mount Carmel

O Mother of Fair Love, through thy goodness, as thy children, we are called to live in the spirit of Carmel. Help us to live in charity with one another, prayerful as Elijah of old, and mindful of our call to minister to God's people.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


An Excellent Fisking

Father Z does the honors, all over an astonishingly cliched progessivist take on Summorum Pontificum.

And Sister Joan, writing in the National Catholic Distorter, is also crying out for a similar corrective.


No sooner said, than done.


Tuesday, July 10, 2007

Summorum Pontificum Edition Of the Only Canonically Approved 1962 Missal Being Produced Today

Baronius Press is planning to come out with a new edition of their beautiful 1962 Missal, the only one published under the imprimatur of a bishop of the Church, which includes both the English and the Latin of Summorum Pontificum. It should be available for September 14th.


Fourth Day of the Novena To Our Lady of Mount Carmel

When thou gavest to us, Gracious Lady, the Scapular as our Habit, thou called us to be not only thy servants, but also thine own children. We ask thee to gain for us from thy Son the grace to live as thy children in joy, peace and love.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


Monday, July 09, 2007

Eucharistic Reverence

Seminarian Matthew has an excellent post up on steps to restore Eucharistic reverence and belief in the Real Presence.


Using Attractive Terminology

One lingering thought from Summorum Pontificum. I was struck by how often the Holy Father referred to the traditional Mass as "according to the Missal of Bl. John XXIII." Traditionalists commonly refer to it as the "traditional Latin Mass," or the "Mass of Pius V," or the "Pian Mode." But Pope Benedict has brilliantly co-opted the patron of the Second Vatican Council and made use of him for our purposes.

How can a liberal oppose "the Missal of Bl. John XXIII"?

Even calling the traditional Mass the "Mass of Pius V" was inaccurate. In fact, it is the Mass of Gregory the Great, and of the Early Church. All Pope Pius V did was make a few small amendments, and codify for the universal Church what had been the usage of Rome since before Pope Gregory the Great (who made his own changes to what would be recognizable to traditional Catholics even today as the Mass).

Bl. Pope John XXIII actually did very little in reforming the Mass. Many of the changes adopted in the 1962 Missal were under discussion during the pontificate of Ven. Pope Pius XII. But because the 1962 Missal was promulgated during his reign, it is very legitimately called the Missal of Bl. John XXIII. That is the form of the Mass used in most Ecclesia Dei indult parishes, and also by the SSPX.

Because Pope John XXIII called the Second Vatican Council, and because he was a well-beloved figure, he was probably the most venerated pope of modern times. He remains an icon for more liberally-minded Catholics, though I hasten to point out that he was staunchly orthodox and traditional himself.

Let me put this in secular terms that my American readers will better understand. Suppose Franklin Roosevelt had signed into law a bill that required the use of English in all government offices and for all official purposes. Then, 50 years later, along comes Ronald Reagan, and he starts enforcing the law, to the public justifying it by invoking the name of Franklin Roosevelt. He would be undermining the liberal opposition from the beginning by associating Roosevelt's name with the very conservative effort to make English the official language.

So the way the Holy Father speaks of the traditional Mass is a quite brilliant effort at taking the wind out of the sails of the opposition from the very beginning. Far better to identify the traditional Mass with the Pope who issued the last changes to it and also the last Pope who always said it, who just happens to be a liberal icon, than with the long-dead and mostly forgotten Pius V or Gregroy the Great.

So, from now on, here, it will be the Missal of Bl. John XXIII.


I see that I am not the only observer to note this. Both Father Neuhaus and Jay. I consider that good company.


Third Day of the Novena To Our Lady of Mount Carmel

O Queen of Heaven, thou gavest to us the Scapular as an outward sign by which we might be known as thy faithful children. May we always wear it with honor by avoiding sin and imitating thy virtues. Help us to be faithful to this desire of ours.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


Sunday, July 08, 2007

Second Day of the Novena To Our Lady of Mount Carmel

Most Holy Mary, Our Mother, in thy great love for us, thou gavest us the Holy Scapular of Mount Carmel, having heard the prayers of thy chosen son Saint Simon Stock. Help us now to wear it faithfully and with devotion. May it be a sign to us of our desire to grow in holiness.
(pause and mention petitions)
Recite: Our Father, Hail Mary and Glory Be
Our Lady of Mount Carmel, pray for us.


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