Outrage in Malaysia

SACRILEGE: Profanation of the Eucharist in Malaysia: Undercover Muslims spit out Host

The Olinda and Recife AffairCDF vindicates Archbishop Cardoso

In a brief note published in tomorrow's edition (released today) of L'Osservatore Romano (temporary link - in Italian), the Congregation for the Doctrine of the Faith cleared up the grave confusion created by Archbishop Rino Fisichella's scandalous, uninformed, and partial article on the Olinda and Recife Affair.

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Clarification of the Congregation for the Doctrine of the Faith

On procured abortion

Several letters have recently arrived at the Holy See, even from highly placed personalities of the political and ecclesial life, who have informed on the confusion created in several nations, particularly in Latin America, following the manipulation and distortion of an article by His Excellency Archbishop Rino Fisichella, President of the Pontifical Academy for Life, on the sad affair of the "Brazilian girl". In that article, which appeared in L'Osservatore Romano, the doctrine of the Church was proposed, even though taking into consideration the dramatic situation of the mentioned girl, who - as it could be pointed out afterwards - was attended with every pastoral care, in particular by the then Archbishop of Olinda and Recife, His Excellency Archbishop José Cardoso Sobrinho. Regarding this, the Congregation for the Doctrine of the Faith reaffirms that the doctrine of the Church on procured abortion has not changed and cannot change. This doctrine was presented in n. 2270-2273 of the Catechism of the Catholic Church, in these words:

"Human life must be respected and protected in an absolute manner from the moment of conception. From the first instant of his existence, the human being must have recognized his rights as a person, among which is the inviolable right to life of every innocent being. 'Before I formed thee in the bowels of thy mother, I knew thee' (Jer 1, 5). 'My bone is not hidden from thee, which thou hast made in secret: and my substance in the lower parts of the earth' (Ps 139[138], 15).

"Since the first century, the Church has declared the moral evil of every procured abortion. This teaching has not changed. It remains unchangeable. Direct abortion, that is, willed as an end or as a means, is gravely opposed to the moral law: 'Thou shalt not kill a child by abortion, neither shalt thou slay it when born' (Didache, 2,2). 'For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are abominable crimes' (Second Vatican Council, Gaudium et Spes, 51).

"Formal cooperation in an abortion constitutes a grave offense. The Church punishes this crime against human life with a canonical penalty of excommunication: 'A person who procures a completed abortion incurs a latae sententiae excommunication' (CIC, can. 1398), 'by the very commission [ipso facto] of the delict' (CIC, can 1314) and under the conditions foreseen by the law (cfr. CIC, canons 1323-1324). The Church does not intend to limit the domain of mercy in this manner. This puts in evidence the gravity of the crime committed, the irreparable damage caused to the murdered innocent, to his parents, and to all society.

"The inalienable right to life of every innocent human individual represents a constitutive element of civil society and of its legislation: 'the inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the State: they pertain to human nature and are inherent in the person by virtue of the creative act from which the person took his of her origin.Among such fundamental rights one should mention in this regard: every human being's right to life and physical integrity from the moment of conception until death. ... The moment a positive law deprives a category of human beings of the protection which civil legislation must accord them, the State is denying the equality of all before the law. When the State does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a State based on law are undermined. ... As a consequence of the respect and protection which must be ensured for the unborn child from the moment of his conception, the law must provide appropriate penal sanctions for every deliberate violation of the child's rights' (Congregation for the Doctrine of the Faith, Instruction Donum vitae, III)."

In the Encyclical Evangelium Vitae, Pope John Paul II reaffirmed this doctrine with his authority of Supreme Pastor of the Church: "By the authority which Christ conferred upon Peter and his Successors, in communion with the Bishops-who on various occasions have condemned abortion and who in the aforementioned consultation, albeit dispersed throughout the world, have shown unanimous agreement concerning this doctrine-I declare that direct abortion, that is, abortion willed as an end or as a means, always constitutes a grave moral disorder, since it is the deliberate killing of an innocent human being. This doctrine is based upon the natural law and upon the written Word of God, is transmitted by the Church's Tradition and taught by the ordinary and universal Magisterium" (n. 62).

Regarding procured abortion in some difficult and complex situations, the clear and precise teaching of Pope John Paul II stands: ""It is true that the decision to have an abortion is often tragic and painful for the mother, insofar as the decision to rid herself of the fruit of conception is not made for purely selfish reasons or out of convenience, but out of a desire to protect certain important values such as her own health or a decent standard of living for the other members of the family. Sometimes it is feared that the child to be born would live in such conditions that it would be better if the birth did not take place. Nevertheless, these reasons and others like them, however serious and tragic, can never justify the deliberate killing of an innocent human being" (Encyclical Evangelium Vitae, n. 58).

As for the problem of certain medical treatments with the end of preserving the health of the mother, two different cases should be distinguished: on one hand, a procedure which directly causes the death of the fetus, often called inappropriately a "therapeutic" abortion, cannot be any more licit than the direct murder of an innocent human being; on the other hand, a procedure which is not itself abortive may have, as a collateral consequence, the death of the child: "If, for instance, saving the life of the future mother, regardless of her state of pregnancy, would urgently demand a surgical procedure, or other therapeutic measure, which could have, as an accessory consequence, in no way willed by itself, but unavoidably, the death of the fetus, such act could not be called a direct attack against innocent life. In such conditions, the procedure may be considered licit, as other similar medical interventions, as long as a good of great worth, such as life, is involved, and it is not possible to postpone it until after the birth of the child, nor to resort to another efficacious remedy" (Pius XII, Address to the "Fronte alla Famiglia" and the Associazione Famiglie Numerose, November 27, 1951).

Regarding the responsibility of health-care personnel, the words of Pope John Paul II should be recalled: "Their profession calls for them to be guardians and servants of human life. In today's cultural and social context, in which science and the practice of medicine risk losing sight of their inherent ethical dimension, health-care professionals can be strongly tempted at times to become manipulators of life, or even agents of death. In the face of this temptation their responsibility today is greatly increased. Its deepest inspiration and strongest support lie in the intrinsic and undeniable ethical dimension of the health-care profession, something already recognized by the ancient and still relevant Hippocratic Oath, which requires every doctor to commit himself to absolute respect for human life and its sacredness" (Encyclical Evangelium Vitae, n. 89).

(L'Osservatore Romano - July 11, 2009)

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Editorial note: Unfortunately, the note does not publicly chastise Archbishop Fisichella for his mistake.

First, there was no "manipulation" of Fisichella's very clear words by the press or by anyone else - those who wrote the first paragraph of this note are being disingenuous by raising this. Second, the truth was only known to him afterwards because he did not even place a mere phone call to his brother, the Archbishop of Olinda and Recife. Nor did he, in a matter of grave doctrinal relevance, seek the opinion of the only dicastery responsible for doctrinal matters: the Congregation for the Doctrine of the Faith, not the Secretariat of State. His sloppy and shameful procedure has caused irreparable damage to the cause of life around the world and particularly in Latin America, where it is strongly under attack.

It is embarrassing and scandalous that Fisichella remains president of the Pontifical Academy for Life: even the nunciature in Tehran is too good for him. His continued presence at the helm of a Curial office is an unfortunate blemish in the Pontificate of a very dear Pope.

You report: Events and announcements.Rio, Newark, Essex, Lima

In the past few days, we have received from readers and friends the following reports of past events and announcements of future events.

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1. Rio de Janeiro, Brazil

Mons. Sérgio Costa Couto, chaplain of the Church of the Imperial Brotherhood of Nossa Senhora da Glória do Outeiro, a Church to which the Holy Father Pius XII granted the rank of minor basilica (National Basilica of the Assumption), will celebrate Mass in the extraordinary form of the Roman Rite, next saturday, July 11th, at 12:30 PM.

The new Archbishop, Dom Orani João Tempesta, O. Cist, does not intend to oppose the celebration of the TLM in Rio as his predecessor, Cardinal Scheid, did.

Although no such thing was requested by the Archbishop as a precondition, the organizers of the July 11th Mass intend to use the occasion as an opportunity to collect signatures for a petition, requesting the appointment of a priest for the permanent pastoral care of the faithful attached to the Traditional Mass in Rio.

[The Igreja da Glória is located near the Glória subway/metro station - Google Maps.]

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2. Newark, New Jersey

Our Lady of Mount Carmel Church (259 Oliver Street, Newark, New Jersey - Google Maps), will hold a Solemn High Traditional Latin Mass in honor of its patroness, on the titular feast of the parish, July 16 at 12 noon. The Mass will be immediately followed by a procession with the Statue of Our Lady through the parish accompanied by a full symphonic Italian feast band and fireworks.

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3. Essex

The Traditional Latin Mass is now offered on Mondays, 6 PM, in the Church of the Assumption (left), Diocese of Brentwood, Essex, England (Hainault/Chigwell: Google Maps). The celebrant is the Parish Priest, Fr Jean-Claude Selvini, who is associated with Latin Mass Society.

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4. Lima, Peru (Special Report)

For many years the TLM had been celebrated in a small private chapel in downtown Lima. Local Church authorities had known about this and put no obstacles, especially since Summorum Pontificum came into force. The Mass had few public due to space and also because few people knew about it.

But more or less one year ago, the priest celebrant (a dominican priest, Fr. José Luis Mejía, O.P., although the Mass is in the Roman Rite) told us that Church authorities wanted us to move to a proper church. And since Father was recently appointed Rector of one of the city's shrines (Santuario de Nuestra Señora de la Soledad), that church was obviously the first choice. Also, the Confraternity of Nuestra Señora de la Soledad, which is in charge of the shrine, is very traditionally minded and welcomed wholeheartedly the newly scheduled TLM.

So we started celebrating the TLM on the First Sunday of Lent this year, every sunday at 10 AM. This is the main Sunday Mass. Almost every week the church is packed. Unfortunately, the main church cannot be used because it is in ruins due to a terrible fire that ocurred back in 2005. All Masses here are celebrated at what was the old Capitular Hall of the Confraternity (right), now transformed into a chapel. It is far bigger than what we had before.

As far as we know, this is the only TLM in the whole Archdiocese of Lima, or at least the only one celebrated regularly.

[The Iglesia de la Soledad is in the Historic Center of Lima, near the Plaza de Armas and the Desamparados train station - Google Maps]

"An Act of Parliament, directly oppugnant to the laws of God and his holy Church..."

All which notwithstanding the jury found him guilty, and incontinent upon the verdict the Lord Chancellor [for that matter chief commissioner] beginning in judgment against him, Sir Thomas More said to him,

"My Lord, when I was towards the law, the manner in such case was to ask the prisoner before judgment, why judgment should not be given against him."

Whereupon the Lord Chancellor staying his judgment, wherein he had partly proceeded, demanded of him what he was able to say to the contrary. Who then in this sort mildly made answer:

"Forasmuch as, my Lord, this indictment is grounded upon an Act of Parliament, directly oppugnant to the laws of God and his holy Church, the supreme government of which, or of any part thereof, may no temporal prince presume by any law to take upon him as rightfully belonging to the See of Rome, a spiritual preeminence by the mouth of our Saviour himself, personally present upon the earth, to St. Peter and his successors, bishops of the same see, by special prerogative, granted, it is therefore in law amongst Christian men insufficient to charge any Christian."...

Then was it thereunto by the Lord Chancellor answered, that seeing all the bishops, universities, and best learned men of the Realm had to this Act agreed, it was much marvelled that he alone against them all would so stiffly stick and vehemently argue there against. To that Sir Thomas More replied saying,

"If the number of bishops and universities be so material, as your Lordships seemeth to take it, then see I little cause why that thing in my conscience should make any change. For I nothing doubt, but that though not in this Realm, yet in Christendom about they be not the least part, that be of my mind therein. But if I should speak of those that be already dead, of whom many be now saints in heaven, I am very sure it is the far greater part of them, that all the while they lived, thought in this case that way that I think now. And therefore am I not bound to conform my conscience to the council of one realm against the General Council of Christendom."...

After which ended, the commissioners yet courteously offered him, if he had anything else to allege for his defence to grant him favourable audience, who answered,

"More have I not to say but like as the blessed Apostle St. Paul, as we read in the Acts of the Apostles, was present, and consented to the death of St. Stephen, and kept their clothes that stoned him to death, and yet be they now both twain holy saints in heaven, and shall continue there friends for ever, so I verily trust and shall therefore right heartily pray, that though your Lordships have now in earth been judges to my condemnation, we may yet hereafter in heaven merrily all meet together to our everlasting salvation."

William Roper
The Life of Sir Thomas More

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Our regular feature on the Feast of Saints John Fisher, Bishop, and Thomas More - Martyrs. "Deus, qui beatos Martyres tuos Ioannem et Thomam veræ fidei et Romanæ Ecclesiæ principatus propugnatores inter Anglos suscitasti: eorum meritis ac precibus concede; ut eiusdem fidei professione, unum omnes in Christo efficiamur et simus. Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia sæcula sæculorum. Amen."

Motu Proprio "Ecclesiae Unitatem" - in English

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APOSTOLIC LETTER
ECCLESIAE UNITATEM
OF THE SUPREME PONTIFF
BENEDICT XVI
GIVEN MOTU PROPRIO

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1. The role of guarding THE UNITY OF THE CHURCH, with the solicitude of offering to all aid for responding in an opportune manner to this vocation and divine grace, belongs in a particular way to the Successor of the Apostle Peter, who is the perpetual and visible principle and foundation of the unity both of Bishops and of the faithful¹. The supreme and fundamental priority of the Church, in every age, of leading men towards an encounter with God must be favored through the effort of promoting the common witness of faith of all Christians.

2. In faithfulness to this mandate, following the act with which Archbishop Marcel Lefebvre, on June 30, 1988, illicitly conferred the episcopal ordination on four priests, Pope John Paul II, of venerable memory, instituted, on July 2, 1988, the Pontifical Commission Ecclesia Dei "whose task of collaborating with the bishops, with the Departments of the Roman Curia and with the circles concerned, for the purpose of facilitating full ecclesial communion of priests, seminarians, religious communities or individuals until now linked in various ways to the Fraternity founded by Mons. Lefebvre, who may wish to remain united to the Successor Peter in the Catholic Church, while preserving their spiritual and liturgical traditions, in the light of the Protocol signed on 5 May last by Cardinal Ratzinger and Mons. Lefebvre"².

3. In this way faithfully adhering to the same purpose of serving the universal communion of the Church also in her visible manifestation and making every effort so that to all those who truly desire unity it is made possible to remain in it or to find it anew, We have desired to widen and renew, with the Motu Proprio Summorum Pontificum, the general indications already contained in the Motu Proprio Ecclesia Dei regarding the possibility of using the Missale Romanum of 1962, through more precise and detailed rules³.

4. In the same spirit, and with the same commitment of favoring the overcoming of each fracture and division in the Church and to heal a wound felt in an always more painful way in the ecclesial tissue, We desired to remit the excommunication of the four Bishops illicitly ordained by Mons. Lefebvre. With such a decision, We intended to remove an obstacle which could prevent the opening of a door to dialogue, and thus invite the Bishops and the "Fraternity of Saint Pius X" to find anew the path towards full communion with the Church. As We explained in the Letter to the Catholic Bishops of past March 10, the remission of the excommunication was a decision in the area of ecclesiastical discipline which could liberate the weight of conscience represented by the gravest ecclesiastical censure. The doctrinal questions, however, obviously remain, and, until they are not clarified, the Fraternity does not have a canonical status within the Church, and its ministers cannot exercise any ministry legitimately.

5. Since the questions which must be dealt with the Fraternity are of an essentially doctrinal nature, We have decided - twenty-one years after the Motu Proprio Ecclesia Dei, and as We had planned to do⁴ - to restructure the Commission Ecclesia Dei, linking it more directly with the Congregation for the Doctrine of the Faith.

6. Therefore, the Pontifical Commission Ecclesia Dei will be constituted thus:

a) The President of the Commission is the Prefect of the Congregation for the Doctrine of the Faith.

b) The Commission has its own structure, including a Secretary and Officials.

c) It belongs to the President, aided by the Secretary, to present the main events and questions of a doctrinal nature to the study and deliberation of the ordinary instances of the Congregation for the Doctrine of the Faith, as well as to submit the conclusions to the superior judgment of the Supreme Pontiff.

7. With this decision, We have desired, in particular, to display our fatherly solicitude to the "Fraternity of Saint Pius X" so that in the end it may come to full communion with the Church.

We earnestly invite all to pray to the Lord incessantly, through the intercession of the Blessed Virgin Mary, "ut unum sint".

Given in Rome, at Saint Peter’s, on July 2 of the year 2009, the fifth of Our Pontificate.

BENEDICTUS PP. XVI

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1. Cfr Conc. Oecum. Vat. II, Const. dogm. de Ecclesia, Lumen gentium, 23; Conc. Oecum. Vat. I, Const. dogm. de Ecclesia Christi Pastor aeternus, c. 3: DS 3060.

2. Ioannes Paulus II, Litt. ap. motu proprio datae Ecclesia Dei (2 Iulii 1988), n. 6: AAS 80 (1988), 1498.

3. Cfr Benedictus XVI, Litt. ap. motu proprio datae Summorum Pontificum (7 Iulii 2007): AAS 99 (2007), 777-781.

4. Cfr ibid. art. 11, 781.

BENEDICTUS PP. XVI
LITTERAE APOSTOLICAE
MOTU PROPRIO DATAE

ECCLESIAE UNITATEM

[ENGLISH]

1. ECCLESIAE UNITATEM tueri, ut sollicite omnibus suppeditentur subsidia ad huic vocationi divinaeque gratiae consentaneis rationibus respondendum, peculiarem in modum Petri Apostoli Successoris est munus, qui perpetuum est et visibile principium fundamentumque unitatis tum Episcoporum tum fidelium1. Primum praecipuumque Ecclesiae officium omni tempore, id est homines ad Deum conveniendum perducere, iuvandum est per communem omnium christianorum fidei testificationem.

2. Erga hoc mandatum fidem servans, postquam Archiepiscopus Marcellus Lefebvre, die XXX mensis Iunii anno MCMLXXXVIII episcopalem ordinationem illicite quattuor presbyteris impertivit, Veneratus Decessor Noster Ioannes Paulus II, die II mensis Iulii anno MCMLXXXVIII Pontificiam Commissionem Ecclesia Dei instituit, "cuius erit Episcopis cooperari, Dicasteriis Curiae Romanae et circulis quorum interest, ut plenam expediat communionem ecclesialem sacerdotum, seminariorum alumnorum, communitatum aut singulorum religiosorum coniunctorum Fraternitati conditae ab Archiepiscopo Lefebvre, qui cupiant Petri Successori in Ecclesia Catholica cohaerere, suas servantes traditiones spiritales et liturgicas, iuxta Protocollum superiore die 5 mensis Maii obsignatum a Cardinali Ratzinger et ab Archiepiscopo Lefebvre"2.

3. Hoc quidem proposito idem officium fideliter sustinentes universali Ecclesiae communioni in visibili eius quoque manifestatione inserviendi, atque totis viribus contendentes ut ii omnes qui unitatem vere exoptant in ea permanere eamve reperire possint, amplificare voluimus et per Motum Proprium Summorum Pontificum aptare, ea quae in universum in Motu Proprio Ecclesia Dei continentur, de ea scilicet facultate Missale Romanum anni MCMLXII per certius distinctiusque dispositas normas adhibendi3.

4. Eodem sane animo eodemque studio permoti, ut omnis scissura divisioque in Ecclesia superarentur et vulnus sanaretur quod in ecclesiali corpore magis magisque acerbum animadvertitur, excommunicationem quattuor Episcopis ab Archiepiscopo Lefebvre illicite consecratis remittere voluimus. Hac quidem deliberatione impedimentum amovere cupivimus quod detrimentum inferre posset aperiendae dialogo ianuae atque ita Episcopos «Fraternitatemque S. Pii X» invitare, ut ad plenam cum Ecclesia communionem iter denuo invenirent. Quemadmodum in Litteris die X superioris mensis Martii Episcopis catholicis destinatis planum fecimus, excommunicationis remissio deliberatio fuit ad ecclesiasticam disciplinam pertinens, qua conscientiae pondere levarentur, quod gravissima ecclesiastica censura secum fert. Sed doctrinae quaestiones, ut liquet, manent atque, usque dum non enodentur, Fraternitas canonicum in Ecclesia statutum non habet et eius ministri nullum ministerium legitime agere possunt.

5. Quandoquidem quaestiones, quae in praesenti cum Fraternitate tractari debent, essentialiter ad doctrinam spectant, decrevimus – XXI a Motu Proprio Ecclesiae Dei transactis annis atque iuxta id quod agere constituimus4 - ut Commissionis Ecclesiae Dei structura denuo componatur, dum cum Congregatione pro Doctrina Fidei arte nectitur.

6. Itaque Pontificia Commisio Ecclesia Dei ita constituitur:

a) Commissionis Praeses Praefectus est Congregationis pro Doctrina Fidei.

b) Commissio proprium habet ordinem, Secretarium et Officiales complectentem.

c) Praesidis est, Secretario iuvante, praecipuos eventus quaestionesque docrinalis indolis studio discretionique committere postulationum ordinariarum Congregationis pro Doctrina Fidei, itemque superiori Summi Pontificis iudicio conclusiones concredere.

7. Deliberatione hac paternam sollicitudinem «Fraternitati S. Pii X» peculiarem in modum ostendere voluimus ut denuo ad plenam cum Ecclesia communionem perveniat.

Omnes alacriter invitamus ad Dominum incessanter orandum, per Beatae Mariae Virginis intercessionem, «ut unum sint».

Datum Romae, apud S. Petrum, die II mensis Iulii, anno MMIX, Pontificatus Nostri quinto.

BENEDICTUS PP. XVI

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1 Cfr Conc. Oecum. Vat. II, Const. dogm. de Ecclesia, Lumen gentium, 23; Conc. Oecum. Vat. I, Const. dogm. de Ecclesia Christi Pastor aeternus, c. 3: DS 3060.

2 Ioannes Paulus II, Litt. ap. motu proprio datae Ecclesia Dei (2 Iulii 1988), n. 6: AAS 80 (1988), 1498.

3 Cfr Benedictus XVI, Litt. ap. motu proprio datae Summorum Pontificum (7 Iulii 2007): AAS 99 (2007), 777-781.

4 Cfr ibid. art. 11, 781.

New "Ecclesia Dei"

The new composition of "Ecclesia Dei" (Bollettino):

The Holy Father thanked the Emin. Cardinal Darío Castrillón Hoyos, at the end of his service as President of the Pontifical Commission "Ecclesia Dei", and has named as President of said Commission the Emin. Card. William Joseph Levada, Prefect of the Congregation for the Doctrine of the Faith.

...

The Pope has named Secretary of the Pontifical Commission "Ecclesia Dei" the Rev. Mons. Guido Pozzo ... .

Note: In his note following the publication of the new motu proprio Ecclesiae Unitatem, Cardinal Levada also informed that "the Holy Father, through the Cardinal Secretary of State, also thanked Mons. Camille Perl for so many years of service in the same Commission."

Since the new structure of the Pontifical Commission "Ecclesia Dei", as foreseen in Ecclesiae Unitatem, does not include the post of Vice-President, but only those of President, Secretary, and other "officials", and considering the note of gratitude of the Holy Father to Monsignor Perl, similar in nature to his personal note to Cardinal Castrillón, it seems that Perl will not remain within the structure of the new "Ecclesia Dei".

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ENCYCLICAL LETTER
CARITAS IN VERITATE
OF THE SUPREME PONTIFF
BENEDICT XVI
TO THE BISHOPS
PRIESTS AND DEACONS
MEN AND WOMEN RELIGIOUS
THE LAY FAITHFUL
AND ALL PEOPLE OF GOOD WILL
ON INTEGRAL HUMAN DEVELOPMENT
IN CHARITY AND TRUTH
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English /Typical Latin Text
[Deutsch; Español; Français; Italiano; Polski; Português]

Introduction

1. Charity in truth to which Jesus Christ bore witness by his earthly life and especially by his death and resurrection, is the principal driving force behind the authentic development of every person and of all humanity. Love — caritas — is an extraordinary force which leads people to opt for courageous and generous engagement in the field of justice and peace. It is a force that has its origin in God, Eternal Love and Absolute Truth. Each person finds his good by adherence to God's plan for him, in order to realize it fully: in this plan, he finds his truth, and through adherence to this truth he becomes free (cf. Jn 8:22). To defend the truth, to articulate it with humility and conviction, and to bear witness to it in life are therefore exacting and indispensable forms of charity. Charity, in fact, “rejoices in the truth” (1 Cor 13:6). All people feel the interior impulse to love authentically: love and truth never abandon them completely, because these are the vocation planted by God in the heart and mind of every human person. The search for love and truth is purified and liberated by Jesus Christ from the impoverishment that our humanity brings to it, and he reveals to us in all its fullness the initiative of love and the plan for true life that God has prepared for us. In Christ, charity in truth becomes the Face of his Person, a vocation for us to love our brothers and sisters in the truth of his plan. Indeed, he himself is the Truth (cf. Jn 14:6).

2. Charity is at the heart of the Church's social doctrine...

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[Excerpts:]

Only in truth does charity shine forth, only in truth can charity be authentically lived. Truth is the light that gives meaning and value to charity. That light is both the light of reason and the light of faith, through which the intellect attains to the natural and supernatural truth of charity: it grasps its meaning as gift, acceptance, and communion. Without truth, charity degenerates into sentimentality. Love becomes an empty shell, to be filled in an arbitrary way. In a culture without truth, this is the fatal risk facing love. It falls prey to contingent subjective emotions and opinions, the word “love” is abused and distorted, to the point where it comes to mean the opposite. Truth frees charity from the constraints of an emotionalism that deprives it of relational and social content, and of a fideism that deprives it of human and universal breathing-space. In the truth, charity reflects the personal yet public dimension of faith in the God of the Bible, who is both Agápe and Lógos: Charity and Truth, Love and Word.
...
The link between Populorum Progressio and the Second Vatican Council does not mean that Paul VI's social magisterium marked a break with that of previous Popes, because the Council constitutes a deeper exploration of this magisterium within the continuity of the Church's life. In this sense, clarity is not served by certain abstract subdivisions of the Church's social doctrine, which apply categories to Papal social teaching that are extraneous to it. It is not a case of two typologies of social doctrine, one pre-conciliar and one post-conciliar, differing from one another: on the contrary, there is a single teaching, consistent and at the same time ever new. It is one thing to draw attention to the particular characteristics of one Encyclical or another, of the teaching of one Pope or another, but quite another to lose sight of the coherence of the overall doctrinal corpus. Coherence does not mean a closed system: on the contrary, it means dynamic faithfulness to a light received. The Church's social doctrine illuminates with an unchanging light the new problems that are constantly emerging. This safeguards the permanent and historical character of the doctrinal “patrimony” which, with its specific characteristics, is part and parcel of the Church's ever-living Tradition.

...

One of the most striking aspects of development in the present day is the important question of respect for life, which cannot in any way be detached from questions concerning the development of peoples. It is an aspect which has acquired increasing prominence in recent times, obliging us to broaden our concept of poverty and underdevelopment to include questions connected with the acceptance of life, especially in cases where it is impeded in a variety of ways.

Not only does the situation of poverty still provoke high rates of infant mortality in many regions, but some parts of the world still experience practices of demographic control, on the part of governments that often promote contraception and even go so far as to impose abortion. In economically developed countries, legislation contrary to life is very widespread, and it has already shaped moral attitudes and praxis, contributing to the spread of an anti-birth mentality; frequent attempts are made to export this mentality to other States as if it were a form of cultural progress.

Some non-governmental Organizations work actively to spread abortion, at times promoting the practice of sterilization in poor countries, in some cases not even informing the women concerned. Moreover, there is reason to suspect that development aid is sometimes linked to specific health-care policies which de facto involve the imposition of strong birth control measures. Further grounds for concern are laws permitting euthanasia as well as pressure from lobby groups, nationally and internationally, in favour of its juridical recognition.

Openness to life is at the centre of true development. When a society moves towards the denial or suppression of life, it ends up no longer finding the necessary motivation and energy to strive for man's true good. If personal and social sensitivity towards the acceptance of a new life is lost, then other forms of acceptance that are valuable for society also wither away. The acceptance of life strengthens moral fibre and makes people capable of mutual help. By cultivating openness to life, wealthy peoples can better understand the needs of poor ones, they can avoid employing huge economic and intellectual resources to satisfy the selfish desires of their own citizens, and instead, they can promote virtuous action within the perspective of production that is morally sound and marked by solidarity, respecting the fundamental right to life of every people and every individual.
...
Morally responsible openness to life represents a rich social and economic resource. Populous nations have been able to emerge from poverty thanks not least to the size of their population and the talents of their people. On the other hand, formerly prosperous nations are presently passing through a phase of uncertainty and in some cases decline, precisely because of their falling birth rates; this has become a crucial problem for highly affluent societies. The decline in births, falling at times beneath the so-called “replacement level”, also puts a strain on social welfare systems, increases their cost, eats into savings and hence the financial resources needed for investment, reduces the availability of qualified labourers, and narrows the “brain pool” upon which nations can draw for their needs. Furthermore, smaller and at times miniscule families run the risk of impoverishing social relations, and failing to ensure effective forms of solidarity. These situations are symptomatic of scant confidence in the future and moral weariness. It is thus becoming a social and even economic necessity once more to hold up to future generations the beauty of marriage and the family, and the fact that these institutions correspond to the deepest needs and dignity of the person. In view of this, States are called to enact policies promoting the centrality and the integrity of the family founded on marriage between a man and a woman, the primary vital cell of society, and to assume responsibility for its economic and fiscal needs, while respecting its essentially relational character.
...
The Church has a responsibility towards creation and she must assert this responsibility in the public sphere. In so doing, she must defend not only earth, water and air as gifts of creation that belong to everyone. She must above all protect mankind from self-destruction. There is need for what might be called a human ecology, correctly understood. The deterioration of nature is in fact closely connected to the culture that shapes human coexistence: when “human ecology” is respected within society, environmental ecology also benefits. Just as human virtues are interrelated, such that the weakening of one places others at risk, so the ecological system is based on respect for a plan that affects both the health of society and its good relationship with nature.
...

Openness to God makes us open towards our brothers and sisters and towards an understanding of life as a joyful task to be accomplished in a spirit of solidarity. On the other hand, ideological rejection of God and an atheism of indifference, oblivious to the Creator and at risk of becoming equally oblivious to human values, constitute some of the chief obstacles to development today. A humanism which excludes God is an inhuman humanism.

A few moments of your time please?

It’s been awhile since I last asked everyone to do some housekeeping at WikkiMissa and I thought that maybe the anniversary of the release of Summorum Pontificum would be an ideal day to remind everyone to update the information on Masses in their area.

For those who are not already familiar with it, WikkiMissa is a brilliant French-based, user editable website administered by a certain Emmanuel which comprises what is undoubtedly the most comprehensive directory of traditional Masses worldwide. It is usable in six languages (including Latin) and is an indispensable tool for travelers who need to know where they can assist at Mass in various destinations.

In the two years since Summorum Pontificum appeared, there have been new Mass sites appearing in the news on a regular basis. It seems as though Masses are popping up at a faster rate than even tradition-oriented media can keep up with. I would like to make an appeal to readers at this time to familiarize themselves with Wikkimissa and to make any updates relevant to what is happening in their respective regions. Please bookmark the site and look in on it from time to time to make sure the information remains current. You will certainly also want to make the site available to those desiring to assist at a traditional Mass but may not know where to find one. There are undoubtedly scores of tradition minded people out there who would be happy to join us at Mass every Sunday if only they were aware that there was one within traveling distance from their homes. This is a low-burden opportunity to bring as many people to our Masses as possible. Let us hasten to avail ourselves of it.

The liturgical "reform" in China

UCAN has just published an article that details some of the painstaking work that went into dismantling the Traditional Latin Mass in China.

One of the ironies of the "Patriotic Church" schism of the 1950's was that it prevented the liturgical reforms of the post-Vatican II era from reaching mainland China until the 1980's. It took the supposed "rapproachment" between the "Patriotic Church" and the Holy See to break down this "isolation," enabling foreign missionaries and priests from Chinese enclaves outside of the mainland to come in and "educate" the Chinese Catholic faithful in the mainland about the post-Conciliar reforms.

The rapid near-extinction of the Traditional Latin Mass in mainland China was a process that unfolded contemporaneously with, but far away from, the liturgical wars in the West, and remains almost unknown to most friends of the traditional Rites.

Another irony: the first priest to "officially" celebrate the Chinese Novus Ordo Mass in the mainland (and in a "Patriotic" seminary at that), Fr. Joseph Zen Ze-kiun SDB, would later on become Bishop of Hong Kong and Cardinal. As Bishop of Hong Kong he was one of the more outspoken critics of the Chinese government's control over the "Patriotic Church"; he was also somewhat supportive of the Traditional Latin Mass, at least in his last years in office.

Hong Kong liturgy expert looks back on 20-year journey

HONG KONG (UCAN) -- For 20 years, Father Thomas Law Kwok-fai has guided Catholics in mainland China as well as Hong Kong on liturgy.

Father Law currently chairs the Hong Kong Diocesan Liturgy Commission.

Things have changed greatly in the 20 years since he, Salesian Father Joseph Zen Ze-kiun (now cardinal and retired bishop of Hong Kong) and American Jesuit Father Edward Malatesta began teaching liturgy, Bible and philosophy at the Sheshan Regional Seminary outside Shanghai.

The Hong Kong diocesan priest counts Sept. 30, 1989, on which the seminary celebrated its first Chinese-language Mass, as a great milestone in his journey with the mainland Church.

After that “very good” start, Father Law says, the seminary held a Chinese Mass once a week, until eventually all Masses were celebrated in Chinese. The Second Vatican Council (1962-64) had allowed use of local languages for Mass instead of Latin, which for centuries had been the liturgical language of the Roman Catholic Church.

Gradually the Chinese Mass was introduced to all Shanghai parishes. Nowadays, according to Father Law, only a few parishes conduct Mass in Latin, once in the early morning for elderly parishioners.

Over the years, the liturgy expert has made use of new media technologies as they emerged.

Some priests in Hebei and Shanxi provinces did celebrate Chinese-language Masses before 1989, using books the Hong Kong and Taiwan Churches donated, but Father Law discovered the priests had not studied post-Vatican II liturgy.

“So we published explanatory materials with pictures to help them understand the spirit and meaning,” he recalled.

With cooperation from the Church in Taiwan, Father Law then produced videotapes that showed a Chinese Mass and explained the meaning of each section in the context of post-Vatican II liturgy.

Today the liturgy commission maintains a website through which it offers blogs on liturgy and spirituality, and downloads including prayers and revised Sunday Mass books. Previously, such books had to be carried by hand, the chairman noted.

Despite the impact Father Law has made on the devotional life of Chinese Catholics, he describes himself as "only a teacher who introduced them to (post-Vatican II) liturgy” through mainland seminaries.

Some of his students, however, have obtained degrees in liturgy during the past decade and now carry on the task of teaching seminarians and promoting liturgical development.

Father Law was appointed to the Diocesan Liturgy Commission in 1985, after studying liturgy at the Pontifical University of St. Anselmo following his priestly ordination on June 30, 1979. He was given responsibility for teaching liturgy and helping to promote liturgical reform in mainland China.

Four years later he arrived in Sheshan at the invitation of Jesuit Bishop Aloysius Jin Luxian of Shanghai.

Reforms initiated by Vatican Council II had yet to reach the mainland, due to China's isolation and religious repression under the communists, who came to power in 1949.

Father Law and his two companions immediately began preparing for the Chinese Mass, giving lectures on liturgy, Church history and tradition, and Vatican Council II. Practically, they instructed seminarians in how to serve at the altar, and prepare the readings and hymns in Chinese, Father Law recalled.

He has also taught at mainland seminaries in Beijing, Jilin, Shenyang, Shijiazhuang, Taiyuan, Wuhan and Xi’an.

Around 1993, the liturgy commission launched a campaign through which Hong Kong parishes have sponsored at least 100,000 sets of Mass books that have been distributed to many mainland dioceses.

Besides “going in,” the commission also serves those who “come out.” After the government relaxed travel restrictions for mainland residents in 2003, the number of mainland priests and nuns the commission welcomed in Hong Kong, something it had been doing since the mid-1990s, increased sharply.

Father Law and his commission staff members have received more than 200 visitors during the past year alone. A typical one-week itinerary includes visits to diocesan organizations and churches along with presentations on all seven sacraments, and the priest said some of the visitors feel renewed in their vocation.

“Love does not harbor any intentions,” Father Law remarked after three decades of dedicated service.

Source: http://www.ucanews.com/

An article (with pictures) on the then-Fr. Zen's celebration of the Chinese Novus Ordo in 1989 can be found here.

Letter of Belarusian Catholics in Minsk-Mohilev petitioning for a TLM in honor of Our Lady of Budslau

From our friends in Una Voce Russia:

This letter was sent by the faithful of St. Barbara Parish in Vitebsk to Archbishop Tadeusz Kondrusiewicz of Minsk-Mohilev. While the diocese of Vitebsk and its St. Barbara Cathedral is one of the very few places in Belarus where Summorum Pontificum is implemented with several Masses celebrated in usus antiquor every week, the archdiocese of Minsk-Mohilev still does not have any such Mass, except for those offered in the FSSPX chapel.

The letter concerns the annual pilgrimage to Budslau (a town within the archdiocese), the greatest event in Belarus’ Catholic life every year.

Translated from Belarussian by Oleg-Michael Martynov, Una Voce Russia.

St. Barbara Roman Catholic Parish

Belarus 210001, 27 Leningradskaya Ulitsa, Vitebsk

+375 212 349 654

Your Excellency, Most Reverend Archbishop Tadeusz Kondrusiewicz,

Last year and again in April 2009 we the faithful of Vitebsk's parishes, adherent to Catholic liturgical tradition, have addressed Your Excellency asking for a Holy Mass in the so-called Tridentine Rite (or Extraordinary Form of the Roman Rite) to which Holy Father Benedict XVI has given the "green light" in his 2007 motu proprio Summorum Pontificum, to be offered in the celebrations to honor Our Lady of Budslau.

However, we have been greatly saddened to learn that even in this year, when about 90 signatures of faithful have been sent to the Curia (a condition that Your Excellency had mentioned in the previous year), our request has not been not granted for unknown reasons, because,for example, the Mass could fit in the schedule on July 1, between 7 and 9 PM. There also was no necessity to celebrate it on the central altar, since the smaller one in the old church could be used as well.

We think that Pope Benedict XVI would be very disappointed if informed that our request remains unanswered, especially after the Belarussian Conference of Catholic Bishops with the Reverend Episcopate addressed a letter to Pope Benedict, assuring him of their faithfulness to the Holy Father's teaching.

We hope the lack of a positive response thus far has occurred due to an accident, which is why we again ask to be informed of the possible time and place where such a Holy Mass could be celebrated. With this we would like to show that, together with the services in Greek Catholic rite, the Catholic Church truly exhibits the "unity in diversity" which is an essential part of Her mission.

Remembering Your Excellency in our prayers, respectfully and requesting your blessing,

the faithful of St. Barbara Parish

June 14, 2009

Prayers for the dead of Cotabato

I would like to ask everyone to pray for those killed and injured in this terrorist act.

Bomb explodes at Cotabato Cathedral during Mass

MANILA, July 5, 2009— Five people were killed when a bomb exploded Sunday outside a Roman Catholic church packed with worshippers in Cotabato City.

A Christian leader said the attack this morning marked as one of the “saddest days” in the history of the Church in the predominantly Muslim city, about 545 miles south of Manila.

The Immaculate Conception Cathedral was jammed with hundreds of people when the device went off at the early part of the Mass, creating panic as people rushed for the exits.

It was a powerful improvised bomb which had been planted by still unknown perpetrators a meter away from the church’s main gate, reports from the Cotabato City police said.

The explosion occurred around 8:40 a.m. while Cotabato Archbishop Orlando Quevedo was delivering his homily.

Around 35 people were also reportedly wounded in the explosion. (CBCPNews)

(slightly edited for RC)

Pray for Honduras

As forces of evil descend upon the nation of Honduras, let us join Honduran Catholics in our prayer to the Virgin of Suyapa:

Our Lady of Suyapa, bring the peace of your Son upon your land.

______________________________

Last Friday evening, Cardinal Óscar Andrés Rodríguez Maradiaga, Archbishop of Tegucigalpa, read the message signed by all eleven Honduran Bishops on the current situation. Excerpts:

To the Organization of American States we ask that it pay attention to all that had been taking place outside the law in Honduras, and not only to what occurred after the past June 28 [date of the removal of the president by the military, following a court order].

The Honduran people wonders why the warmongering threats against our country [by Venezuela and other nations] were not condemned.

If the Inter-American system limits itself to protecting democracy in the ballot boxes, but does follow this by [the observance of] good governance, the prevention of political, economic, and social crises, reacting belatedly to them will serve to nothing.

...

To the international community, we express the right that we have to define our own destiny, without unilateral pressures of any kind, searching for solutions which promote the welfare of all.

...

Peace I leave with you, my peace I give unto you, Lord Jesus tells us. Not as the world giveth, do I give unto you. Let there be in you no anguish, nor fear.

Tegucigalpa, MDC, July 3, 2009.

[Signed by Cardinal Rodríguez Maradiaga and the other ten Bishops of Honduras]

After reading the full message on Honduran television, the Cardinal added the following personal message:

"An appeal to my friend, José Manuel Zelaya [the deposed President:] on the day on which you took office, you mentioned three commandments of the holy law of God: not lying, not stealing, not killing.

"Let us consider if a precipitate act, a return to the country, at this moment, could initiate a bloodbath.

"I know that you love life, I know that you respect life; up to this day [July 3], there has not been a single death of a single Honduran; please, ponder [this], because afterwards it could be too late."

As Zelaya announces his return, news agencies report tonight two deaths near the Tegucigalpa airport as Leftist groups clash with police forces.

More on the Recife Case: Archbishop of Olinda and Recife threatens a canonical denunciation against Archbishop Rino Fisichella

From Sandro Magister's Chiesa website:

The Recife Case. Rome Has Spoken, But the Dispute Has Not Ended

A most distressing case that gives so much scandal to the faithful. Add to this the recent comments of Cardinal Cottier!

As Msgr. Michael Schooyans states (as quoted in the Chiesa article linked above):

- Fisichella’s article reflects arguments which ally him with the pro-choice Catholics. He is compromising the immense effort made under the impetus of the Popes of the last century in favour of life and family. The article we have analysed contains not the slightest echo of the work sponsored by Cardinal López Trujillo of the Pontifical Council for the Family, for example the celebrated Lexicon. Nor is there any reference to the prestigious School of Personalist Bioethics, founded by His Excellency Mgr Sgreccia, on which the Pontifical Academy for Life was broadly modeled.

- It would be disastrous for this affair to be hushed up or dragged out, given that the turmoil is great among the faithful, and "secular" movements are evidently ready to exploit the slightest new crack in Church unity. An abnormal silence would imply that the Holy See confirms the repudiation of Archbishop Cardoso, pronounced implicitly by Fisichella.

- It is essential to measure the reactions already raised in the international press and the pro-life movements, as well as in the clergy and among the laity, in the face of what many describe, not without reason, as a scandal. On three essential points, a serious error has been perpetrated: an error in the morality of respect for life; an error in fundamental morality: opportunistic morality; an error in ecclesiology, given that solid and established doctrine cannot be swept aside by a stroke of the pen or abolished by a coup de force. In addition, at disciplinary level, it is not certain that Fisichella has a special mandate to repudiate a Diocesan Bishop, an Archbishop like himself. Urgent measures must therefore be taken to break the deadlock. The Pontifical Academy for Life needs a pilot. It is necessary to re-establish the truth and restore, with confidence, a unity now seriously weakened.

- Although he has recently criticised the policy of President Obama on abortion, Fisichella has misjudged the political impact of his article, at a time when Brazil, Latin America and Africa are being subjected to an outright siege on the part of the propagandists of the culture of death.

- The dissent is exposed to the light of day. Confident in the precedent created by the head of a dicastery of the Roman Curia, other archbishops and theologians will not fail in turn to take liberties with doctrine and claim the right to dissent, even transgression. In addition, what Fisichella has said on the subject of abortion could be transposed to other issues.

- The Recife affair highlights the fact that the unity of the Church cannot be reduced to a matter of political convenience. [...] Rather than to the truth, the foundation of unity, preference is increasingly being given to an outward appearance of unity, designed to placate the world. People are content with a truth rooted in ambiguity. But this ambiguity leads inevitably to a generalised doctrinal relativism. Should this trend be encouraged?

- To recap, faced with the turbulence provoked by Fisichella’s article, there is, it appears, only one real solution: a strong statement from the Holy Father. Fisichella’s article has created a general doubt concerning the “legitimacy” of abortion. However, it is uncertain whether, in Rome, the gravity of the situation created is sufficiently perceived. Yet the doubt is now being passed on to the universal Church, reinforced by two factors: the senior position of the article’s author, and the unofficial nature of the periodical publishing it. If the Pope says nothing, the doubt will persist and we will see a repetition of what is happening today with "Humanae vitae" (1968).

Tissier de Mallerais speaksThe details of the doctrinal talks

Bernard Tissier de Mallerais, one of the four Bishops of the Priestly Fraternity of Saint Pius X (FSSPX / SSPX), granted an interview to French weekly La Vie in Écône, Switzerland. The following excerpt includes the full interview:

[La Vie:] How does the Fraternity of Saint Pius X prepares itself in view of the theological discussions which should take place with the Vatican?

[Bishop Tissier de Mallerais:] «The Superior General of the community has recently named a commission composed of ten priests who are experts in doctrine. They have studied theology in Écône or are professors in seminaries; they will be able to present our criticisms of the [Second Vatican] Council and to answer the objections that will be made to them. The four Bishops of the Fraternity are likewise involved; they have a function of supervision.»

Will it be possible to begin these discussions as soon as Rome establishes the framework?

«No, because it will first be necessary that we determine the order in which we will approach the different issues; it is necessary to advance in a growing level of difficulty, and to solve one point after the other. We will put our wishes forward.»

What are they?

«It is necessary to begin by the liturgy; that would be the simplest [issue], because it will be possible to point out the deficiency of the new rite of priestly ordinations, for example. A deficiency which, on the other hand, when we speak of the new mass, includes much contradiction, pure and simple; because it is a new theology which is expressed, hence a new religion. Afterwards, there should come ecumenism and religious liberty; issues that are much graver, because they are linked to faith. The question of the collegiality of the bishops cannot come but in the end, because it is the most difficult one.»

When you speak of settling the arguments, do you foresee the way of compromise, which would allow your positions and Rome's to coexist?

«We will never sign compromises; the discussions will not advance unless Rome reforms its viewpoint and recognizes the errors to which the Council has brought the Church.»

While you expect the resolution of conflicts, are you open, as Bishop Fellay [the Superior General] claims to be, to the adoption of an intermediate statute for the Fraternity?

«The sine qua non condition which we consider on the status to be given to the Fraternity of Saint Pius X is the resolution of our arguments. While we expect [that], we will preserve the statute which is our current one; there is no urgency which demands it to evolve, and we will change nothing in our apostolate. Consequently, the discussions should and must take the time that is needed.»

Obama's "Humble Realism"???

Former papal theologian praises Obama's 'realism,' even on abortion

Interior participation and devotions during Mass

The Catholic Church incorporates into its liturgical practices a significant number of devotions. The most notable and traditional of these is the devotion known as exposition and benediction with the Blessed Sacrament. Others include stations of the cross, the recitation of litanies, recitation of the rosary, May crowning, statues and images of saints. One of the illegitimate interpretations of the liturgical adaptations of the 1960s was that such devotions were to be diminished and limited. The unfortunate interpretation seems to have arisen, in part, because of a previous overemphasis on devotional practices which sometimes eclipsed even the Holy Sacrifice of the Mass. One still occasionally hears the stories of Mass attendees reciting their rosaries throughout Mass or engaged in other private devotions while Mass was being celebrated. My own recollections include images of my grandparents reciting Czech prayers and the rosary during Mass. The modern liturgist cringes at the thought of such a perceived aberration. Yet, I know that my grandparents had a tremendously deep and rich devotion to the Eucharist and while they may have engaged in other devotions during the course of Holy Mass they were never far in thought from the Lord whose sacrifice they were also recalling.

Nevertheless, those spiritual activities which were classified as “devotions” were frowned upon, discouraged and even forbidden. This was done, in many instances, without a suitable catechesis and without a legitimate interpretation of what full and active participation in the Eucharistic Sacrifice entailed. Full and active participation, which is the phrase from the liturgical documents, was often interpreted in an inappropriately superficial fashion to mean physical activity. Thus there was a great increase in “participation” through recitation of the Mass parts in English, reading the scriptures, leading the prayers of the faithful, and singing, but whether this actually led to a deepened “full and active participation” in the Holy Sacrifice on the part of the congregation as envisioned by the Council is certainly questionable. It is legitimate to wonder whether my grandparents were not just as fully and actively participating in the Eucharistic Sacrifice even though their participation would have had all of the external appearances of great passivity. Our secular age certainly recognizes and praises “activity” and liturgical “activity” has been presumed to be the same as “active participation” and this is not necessarily so. In the training video for lectors and acolytes this active participation is divided into that activity which is from the neck down and that which is from the neck up. There has been a great increase in the neck down form of participation and this is not necessarily bad but the real goal is for greater “neck up” activity throughout the whole of the Holy Sacrifice on the part of all in the congregation. This is a much greater challenge.

Robert Vasa, Bishop of Baker, Oregon

Excerpted from: Interior participation is the real goal

June 11, 2009

H/t Te Deum Laudamus

Image from Thomas Aquinas College.

Farewell interview

Cardinal Castrillón Hoyos, President of the Pontifical Commission Ecclesia Dei, granted an interview to the largest Colombian daily, El Tiempo, which included the following:

And now, to what do you wish to dedicate yourself?

I will finish a book I have already begun on the ancient Gregorian Rite and the several conferences and seminars regarding this theme. And I will return to parish work, which is most gratifying.

And where will you live?

I will remain here in the Vatican. I remain a Cardinal, what happens is that I no longer have to "clock in". I will remain in Rome, but I will have more time to go to Colombia.

And how do you feel?

I am happy that the Lord has allowed me to reach this age in good health. I feel happy with the projects which I advanced. I do not think about the past quarter hour, I think of the upcoming quarter hour. One never retires who is comitted to Christ.

And what projects were these?

In Ecclesia Dei, I set three goals for myself, and I could accomplish them. First, that all priests of the world could be able to celebrate the Mass freely, that the ancient Rite were freed without opposition to the new one, and not being obligatory. Second, to make the richness of this rite known; and, third, to remove the excommunication of the Lefebvrian bishops, and to bring them closer to the Church once again.

How did the scandal due to this last issue end?

It was temporary, but it caused much damage. They (the Lefebvrians) were excommunicated because they were ordained without an authorization, not fot anything else. When the excommunication was lifted, the declarations, erroneous, of Bishop Williamson, who denied the Nazi Holocaust, appeared. But one thing was unrelated to the other.

It was speculated, at that moment, that the relation with the Pope was fractured...

Not at all! My relationship with the Holy Father has always been very good, and it remains so.

Thank you, dear Cardinal, for your great service to Holy Mother Church!

Blessed Newman

The Pope officially approved today the publication of the decree of the Congregation for the Causes of Saints recognizing a miracle attributed to the intercession of the Venerable John Henry Newman.

The beatification ceremony should happen before the end of the year - and it could take place either in England and Wales or in Rome (since he was also a Cardinal of the Holy Roman Church).

In honor of this great event, we repost the speech which the blessed Englishman delivered on the day of his formal reception of the cardinalatial title.

_____________________________

For thirty, forty, fifty years, I have resisted to the best of my powers the spirit of Liberalism in religion. Never did Holy Church need champions against it more sorely than now, when, alas! it is an error overspreading, as a snare, the whole earth; and on this great occasion, when it is natural for one who is in my place to look out upon the world, and upon Holy Church as in it, and upon her future, it will not, I hope, be considered out of place, if I renew the protest against it which I have made so often.

Liberalism in religion is the doctrine that there is no positive truth in religion, but that one creed is as good as another, and this is the teaching which is gaining substance and force daily. It is inconsistent with any recognition of any religion, as true. It teaches that all are to be tolerated, for all are matters of opinion. Revealed religion is not a truth, but a sentiment and a taste; not an objective fact, not miraculous; and it is the right of each individual to make it say just what strikes his fancy. Devotion is not necessarily founded on faith. Men may go to Protestant Churches and to Catholic, may get good from both and belong to neither. They may fraternise together in spiritual thoughts and feelings, without having any views at all of doctrines in common, or seeing the need of them. Since, then, religion is so personal a peculiarity and so private a possession, we must of necessity ignore it in the intercourse of man with man. If a man puts on a new religion every morning, what is that to you? It is as impertinent to think about a man's religion as about his sources of income or his management of his family. Religion is in no sense the bond of society.

Hitherto the civil power has been Christian. Even in countries separated from the Church, as in my own, the dictum was in force, when I was young, that 'Christianity was the law of the land.' Now, everywhere that goodly framework of society, which is the creation of Christianity, is throwing off Christianity. The dictum to which I have referred, with a hundred others which followed upon it, is gone, or is going everywhere; and, by the end of the century, unless the Almighty interferes, it will be forgotten. Hitherto, it has been considered that religion alone, with its supernatural sanctions, was strong enough to secure submission of the masses of our population to law and order; now the Philosophers and Politicians are bent on satisfying this problem without the aid of Christianity. Instead of the Church's authority and teaching, they would substitute first of all a universal and thoroughly secular education, calculated to bring home to every individual that to be orderly, industrious, and sober is his personal interest. Then, for great working principles to take the place of religion, for the use of the masses thus carefully educated, it provides the broad fundamental ethical truths, of justice, benevolence, veracity, and the like, proved experience, and those natural laws which exist and act spontaneously in society, and in social matters, whether physical or psychological - for instance, in government, trade, finance, sanitary experiments, and the intercourse of nations. As to Religion, it is a private luxury, which a man may have if he will; but which of course he must pay for, and which he must not obtrude upon others, or indulge in to their annoyance.

The general nature of this great apostasia is one and the same everywhere; but in detail, and in character, it varies in different countries. For myself, I would rather speak of it in my own country, which I know. There, I think it threatens to have a formidable success; though it is not easy to see what will be its ultimate issue.

At first sight it might be thought that Englishmen are too religious for a movement which, on the continent, seems to be founded on infidelity; but the misfortune with us is, that, though it ends in infidelity as in other places, it does not necessarily arise out of infidelity. It must be recollected that the religious sects, which sprang up in England three centuries ago, and which are so powerful now, have ever been fiercely opposed to the Union of Church and State, and would advocate the unChristianising of the monarchy and all that belongs to it, under the notion that such a catastrophe would make Christianity much more pure and much more powerful. Next the liberal principle is forced on us from the necessity of the case. Consider what follows from the very fact of these many sects. They constitute the religion, it is supposed, of half the population; and recollect, our mode of government is popular. Every dozen men taken at random whom you meet in the streets have a share in political power — when you inquire into their forms of belief, perhaps they represent one or other of as many as seven religions; how can they possibly act together in municipal or in national matters, if each insists on the recognition of his own religious denomination? All action would be at a deadlock unless the subject of religion was ignored. We cannot help ourselves. And, thirdly, it must be borne in mind, that there is much in the liberalistic theory which is good and true; for example, not to say more, the precepts of justice, truthfulness, sobriety, self-command, benevolence, which, as I have already noted, are among its avowed principles, and the natural laws of society. It is not till we find that this array of principles is intended to supersede, to block out, religion, that we pronounce it to be evil. There never was a device of the Enemy so cleverly framed and with such promise of success. And already it has answered to the expectations which have been formed of it. It is sweeping into its own ranks great numbers of able, earnest, virtuous men, elderly men of approved antecedents, young men with a career before them.

Such is the state of things in England, and it is well that it should be realised by all of us; but it must not be supposed for a moment that I am afraid of it. I lament it deeply, because I foresee that it may be the ruin of many souls; but I have no fear at all that it really can do aught of serious harm to the Word of God, to Holy Church, to our Almighty King, the Lion of the tribe of Judah, Faithful and True, or to His Vicar on earth.

Christianity has been too often in what seemed deadly peril, that we should fear for it any new trial now. So far is certain; on the other hand, what is uncertain, and in these great contests commonly is uncertain, and what is commonly a great surprise, when it is witnessed, is the particular mode by which, in the event, Providence rescues and saves His elect inheritance. Sometimes our enemy is turned into a friend; sometimes he is despoiled of that special virulence of evil which was so threatening; sometimes he falls to pieces of himself; sometimes he does just so much as is beneficial, and then is removed. Commonly the Church has nothing more to do than to go on in her own proper duties, in confidence and peace; to stand still and to see the salvation of God.

"Mansueti hereditabunt terram,
Et delectabuntur in multitudine pacis."
[Psalm 36:"The meek shall inherit the earth,
and shall delight in the abundance of peace"]

Biglietto Speech
Rome, May 12, 1879

For Malta?...

One may say many things about Lord Rich...

...but at least Wales is considerably larger than Malta...

Syro-Malabar Holy Qurbono in Metro Manila

The Syro-Malabar Holy Qurbono will be celebrated on July 4, 2009, 2:30 P.M. at Our Lady of Fatima Parish, Mariveles St., Highway Hills, Mandaluyong City, Metro Manila.

Another Qurbono is planned for July 30 in the city of Manila; details will be published on this blog as soon as these are finalized.

The Syro-Malabar community in Manila does not have its own regular place of worship yet -- a situation shared by the other Eastern Catholic faithful in the Philippines -- but thanks to a visiting Indian priest it is now possible to offer the Holy Qurbono on major feastdays.

The Journeys of the Sons of the Most Holy Redeemer

Mass over the tomb of St. Philip Neri

1) The blog of the Sons of the Most Holy Redeemer has additional posts up on the just-concluded Roman pilgrimage of Fr. Michael Mary and five FSSR seminarians:

Saints Peter and Paul

Saint Philip Neri

At the General Audience with Pope Benedict XVI

The Basilica and Catacombs of Saint Sebastian

2) Inside the Vatican article: F.SS.R still "in no man's land"; but no regrets over reconciliation with Rome.

A journey of a different sort is discussed in the latest newsflash of Inside the Vatican (Letter from Rome #10: 'Totally Alone.'), which has a long article on the Sons of the Most Holy Redeemer, touching on the details of their daily rule of life as well as the long process of regularization with Rome.

Excerpts:

Father Michael Maria (photo), 55, born in New Zealand, and Brother Magdala Maria, 29, born in Sydney, Australia, but descended from one of the kings of Samoa, were for many years members of the Society of St. Pius X.

However, two years ago, after Pope Benedict published his motu proprio on the liturgy, Summorum Pontificum (July 7, 2007), the two, and several of their friends, decided to leave the Society and try to return to full communion with Rome.

They have hoped for many months that their "assimilation" into the Church might take place quickly, but it has not yet occurred.

"We are still in no man's land," Father Michael told me. "We're not incardinated anywhere, though we have received faculties to hear confessions from our local bishop in Scotland."

***

... two years ago, Father Michael decided that Pope Benedict's gesture in permitting wider use of the old liturgy compelled him to respond. He decided to seek a way to return to full union with Rome.

"We have drawn up a contitution for an order called Sons of the Most Holy Redeemer, and we have presented it to the Ecclesia Dei Commission for approval," Father Michael said. "We have been hoping against hope that it would be accepted quickly, perhaps before Cardinal (Dario) Castrillon-Hoyos retires on July 4..."

"But that is only three days away..." I said.

"I know," Father Michael said. "We are losing hope. But we haven't given up."

***

"What is your daily life like on the island?" I asked.

"We rise at 4:55 a.m.," Father Michael said. "We wash and dress and at 5:25 a.m there is a bell to go to the chapel. There we spend 30 minutes in mental prayer, and then we celebrate Mass at 6 a.m. according to the old rite, in Latin. After Mass we have a quarter hour of Thanksgiving. At 7 a.m. we have breakfast...
... At 7:30, we pray a rosary in the chapel. At 8 a.m., we pray the hours, Prime and Terce, according to the 1962 Breviary. From 8:30 to 12:30, we work. We have a farm, and we are still doing lots of construction. At 12:30 a bell rings, and we gather in the chapel for Sext and None, as well as a particular examen of conscience, and a litany to Our Lady. At 1 we eat lunch in silence while an inspirational reading is read. At 1:30 we have an hour of recreation, starting with washing the dishes, then talking in the common room. From 2:30 to 5:30 we have a little silence in honor of Our Lord's three hours on the cross. We include in this time a half hour of mental prayer, a half hour of spiritual reading, and 15 minutes of Eucharistic adoration before the Blessed Sacrament. At 5:30 we say Vespers and Compline and spend time in mental prayer meditating on the Passion of Our Lord. At 6 p.m. we have supper followed by 1 hour of recreation. From 7:30 to 8 p.m. we have night prayer, and from 8 to 9 we have free time. At 9 p.m. we have lights out."

***

"I have been attacked harshly by many in the Society since I left," Father Michael said. "But I have no regrets. I want nothing more than to be in union with the Holy Father, and to serve him, as the Vicar of Christ."

(NB: It is, of course, incorrect to refer to the former Transalpine Redemptorists as having been "members of the Society of St. Pius X.")

A NEW BIRITUAL MONASTERYTraditional Mass in Norcia, Italy

From the subprior of the Monastery of Saint Benedict at Norcia, Italy; for a newsletter (PDF), including more information and an interview, click here.

July 1, 2009


July 7th, 2009 will mark the 2nd anniversary of the Motu Proprio of Pope Benedict XVI Summorum Pontificum. For this occasion, the monks of Norcia are pleased to announce a new liturgical apostolate, given to us by the Holy See. The Monastery of San Benedetto in Norcia has been asked to celebrate the Holy Sacrifice of the Mass in utroque usu –according to both the extraordinary and ordinary forms of the Roman rite. ... By the middle of July we hope to have the technology in place to offer each day a recording on our website of the sung Conventual Mass in the extraordinary form.


As always we rely on your prayers and the kindness of your generosity.

In Christ,
Fr Benedict Nivakoff, OSB
Subprior
Monastery of San Benedetto - Norcia, Italy

Priests: announcement and power

Love for neighbor, care for justice and for the poor are not only themes of social morality, but especially the expression of a sacramental conception of Christian morality, because, through the ministry of priests the spiritual sacrifice of all the faithful, in union with that of Christ, only Mediator, is fulfilled: a sacrifice which priests offer in an unbloody and sacramental manner, in expectation of the future coming of the Lord.

...

Following the Second Vatican Council, the impression was given here and there that in the mission of priests in this our age there was something more urgent; some thought that it was necessary, in the first place, to build a different society.

...

Jesus, in his time and today, sends the Apostles to announce the Gospel and gives them the power to expel evil spirits. "Announcement" and "power", that is, "word" and "Sacrament" are therefore the two fundamental pillars of priestly service, above their various configurations.

Benedict XVI

General Audience

July 1, 2009

Update

Regarding our past post, "Troubles across the Río de la Plata - Bishop blackmailed by male lovers", the Pope has today accepted the resignation of the Bishop of Minas, Uruguay (can. 401, § 2).

Events

Our friends at The Latin Mass Society of England and Wales have sent us the following reports of past events and announcements of future events.

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1. High Mass at Westminster Cathedral (report with pictures).

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2. Summer pilgrimage schedule.

July:

Wed 1 - Pilgrimage to Caldey Island. St Illtyd’s Church, Caldey Abbey, Caldey Island. Sung Mass 11.30am, Details: Steffano Mazzeo on 01597 840634;

Sun 12 - National Pilgrimage to Holywell. St Winefride’s, Well Street, Holywell. Mass at 2.30pm followed by Procession to St Winefride’s Well Devotions and Veneration of the relic and Benediction; Details: David Lloyd on 01352 712327;

Sun 19 - Pilgrimage in honour of SS John Lloyd & Philip Evans. St Peter’s, St Peter St, Roath, Cardiff . Sung Mass and Procession 3.00pm; Details: Kingsley Lewis on 029 2025 1685

August:

Sat 15 - Welsh National Pilgrimage to Shrine of Our Lady of the Taper. Our Lady of the Taper, North Road, Cardigan. Mass at 12noon followed by Procession, Holy Hour and Benediction; Details: Steffano Mazzeo on 01597 840634

September:

Sat 5 - Pilgrimage to Brinkburn Priory. Brinkburn Priory, Nr Rothbury, Northumberland. Mass 12 noon; Details: Richard Rainbow on 0191 252 9133

Sat 5 - Pilgrimage to Glastonbury. Church of Our Lady, Magdalene St. Glastonbury. Mass at 12 noon; Benediction 2.15pm followed by Rosary Procession; Details: Nigel Taylor on 0117966 9976

Sat 12 - National Pilgrimage to Walsingham. Rosary Procession from Friday Market 2.00pm Sung Mass 3.30pm; Details: LMS office on 020 7404 7284

Sat 26 - Southwark Diocese Pilgrimage to Aylesford. Shrine of Our Lady & St Simon Stock The Friary Aylesford Kent, Mass at 1.00pm Talk at 3.00pm followed by Rosary and Benediction; Details: Piers Hugill on 020 7064 1910

Pictures of the Syrian Catholic Patriarchal Liturgy in Saint Mary Major last June 18

As previously reported on this blog, His Beatitude Mar Ignatius Joseph III, Syrian Catholic Patriarch of Antioch celebrated a Patriarchal Divine Liturgy in the Syro-Antiochene (or West Syriac) Rite last June 18, 2009, at the Papal Basilica of St. Mary Major. The occasion was the granting of ecclesial communion to the Patriarch by Pope Benedict XVI. (Upon their election, Eastern Catholic Patriarchs ask for, and receive, the ecclesiastica communio from the Roman Pontiff.)

A large selection of pictures is now available on the website of the Syrian Catholic Archeparchy of Aleppo.

Without in any way wishing to be critical of the Syrian Catholics in this time of great joy for them, and solely for the information of our readers, I would like to note the extensive influence of Roman liturgical vesture on the vestments of Syrian Catholic clergy, an influence also present in the Chaldean and Maronite Catholic Churches. Thus, their use of tall Latin-style miters and lace albs, and vestment decor that is more Western than Oriental.

The more authentic style of Syrian liturgical vesture has been preserved by the Syro-Malankara Catholic Church in India, which is co-heir to the West Syrian tradition along with the Syrian Catholic Church.

(NB: I am aware that some prefer to use "Syriac" rather than "Syrian". I do not wish to enter into that discussion here.)

H/t: ByzCath Forum.

Pope explains what "thinking like an adult" really means

In the last few decades, the expression ‘adult faith’ [fede adulta, 'grown up faith'] has become a widespread slogan. It is often used in relation to the attitudes of those who no longer pay attention to what the Church and her Pastors say — which is to say, those who choose on their own what to believe or not to believe in a sort of ‘do-it-yourself’ faith. Expressing oneself against the Magisterium of the Church is presented as a sort of ‘courage’, whereas in fact not much courage is needed because one can be certain of receiving public praise.

Instead, courage is needed to adhere to the Church’s faith, even if it contradicts the 'order' of today’s world. Paul calls this non-conformism an ‘adult faith’. For him, following the prevailing winds and currents of the time is childish.

For this reason, it is part of an adult faith to dedicate oneself to the inviolability of life from its beginning, thus radically opposing the principle of violence, in defense precisely of the most defenseless. It is part of an adult faith to recognize the lifelong marriage between one man and one woman in accordance with the Creator’s order, re-established again by Christ. An adult faith does not follow any current here and there. It stands against the winds of fashion.

Benedict XVI

Homily - First Vespers of the Feast of Saints Peter and Paul

June 28, 2009

CORRECTED: Pontifical Masses and Upcoming Ordinations

1) From our friends in Messainlatino comes news of the following ordinations and Pontifical liturgies:

June 30, 2009, Commemoration of St. Paul – In the ICRSP seminary in Gricigliano: Low Pontifical Mass by Msgr. John Basil Meeking, Bishop Emeritus of Christchurch, NZ, with conferment of tonsure and minor orders on seminarians

July 1, 2009, Feast of the Precious Blood of Our Lord, -- In the ICRSP seminary in Gricigliano: Solemn Pontifical Mass by Bishop John Basil Meeking, with ordinations to the subdiaconate and diaconate.

July 2, 2009, Feast of the Visitation of the Blessed Virgin Mary – in the Church of Santi Michele e Gaetano in Florence, at 9:30 A.M: Solemn Pontifical Mass by Archbishop Raymond Burke, during which he will ordain three new priests, including the Japanese Raphael Katsayuki Ueda. (I believe that he is the first ICRSP priest from Asia -- CAP)

July 2, 2009, at 6:00 P.M., in the ICRSP seminary in Gricigliano: Pontifical Vespers and Te Deum presided over by Msgr. Giuseppe Betori, Archbishop of Florence, in the presence of Archbishop Raymond Burke, Bishop Salvatore Cordileone of Oakland, and Bishop John Basil Meeking.

***

2) From the website of the Institute of the Good Shepherd we learn of the upcoming sacerdotal ordination of two IBP deacons this coming Saturday, July 4, in the Basilica of Sainte Anne d'Auray. The Pontifical Mass will be offered and ordinations conferred by Msgr. Joseph Madec, Bishop Emeritus of Frejus-Toulon.

(Correction: According to the more up-to-date entry in the IBP Roma website, the celebrant will be Msgr. Ennio Appignanesi, Archbishop-Emeritus of Potenza, in the presence of Msgr. Madec.)

***

3) I would like to remind everyone of the following Pontifical Mass to be aired live over EWTN:

Wednesday, July 1, 2009, 7:00 am CST (televised on EWTN - broadcast live at 7:00 am CST)

Pontifical Latin High Mass (Extraordinary Form) at 7am at the Shrine of the Blessed Sacrament, Hanceville, AL (residence of Mother Angelica and the Poor Clare Nuns). Hear the schola cantorum of the Canons Regular of St. John Cantius and the choir of the Poor Clare Nuns.

Mass will be offered by Bishop Joseph Perry with the Canons Regular of St. John Cantius.

(slightly edited from the original notice on the SJCC website)

What could have been

Everyone realizes, of course, that God our Redeemer founded this society which was to endure to the end of time, for as Christ said, "Behold, I am with you all days, even unto the consummation of the world."For this intention He addressed ardent prayers to His Father: "That all may be one, even as thou, Father, in me and I in thee; that they also may be one in Us." Surely this prayer was heard and granted because of His reverent submission. This is a comforting hope; it assures us that someday all the sheep who are not of this fold will want to return to it. Then, in the words of God our Savior, "there shall be one fold and one shepherd."

This fond hope compelled Us to make public Our intention to hold an Ecumenical Council. Bishops from every part of the world will gather there to discuss serious religious topics. They will consider, in particular, the growth of the Catholic faith, the restoration of sound morals among the Christian flock, and appropriate adaptation of Church discipline to the needs and conditions of our times.

This event will be a wonderful spectacle of truth, unity, and charity. For those who behold it but are not one with this Apostolic See, We hope that it will be a gentle invitation to seek and find that unity for which Jesus Christ prayed so ardently to His Father in heaven.

When the Divine Redeemer founded His Church, there is no doubt that He made firm unity its cornerstone and one of its essential attributes...

But this unity, Venerable Brethren and beloved sons, must be solid, firm and sure, not transient, uncertain, or unstable.(23) Though there is no such unity in other Christian communities, all who look carefully can see that it is present in the Catholic Church.

Indeed, the Catholic Church is set apart and distinguished by these three characteristics: unity of doctrine, unity of organization, unity of worship. This unity is so conspicuous that by it all men can find and recognize the Catholic Church.

It is the will of God, the Church's founder, that all the sheep should eventually gather into this one fold, under the guidance of one shepherd. All God's children are summoned to their father's only home, and its cornerstone is Peter. All men should work together like brothers to become part of this single kingdom of God; for the citizens of that kingdom are united in peace and harmony on earth that they might enjoy eternal happiness some day in heaven.

The Catholic Church teaches the necessity of believing firmly and faithfully all that God has revealed. This revelation is contained in sacred scripture and in the oral and written tradition that has come down through the centuries from the apostolic age and finds expression in the ordinances and definitions of the popes and legitimate Ecumenical Councils.

Whenever a man has wandered from this path, the Church has never failed to use her maternal authority to call him again and again to the right road. She knows well that there is no other truth than the one truth she treasures; that there can be no "truths" in contradiction of it. Thus she repeats and bears witness to the words of the Apostle: "For we can do nothing against the truth, but only for the truth."

Blessed John XXIII

Quoted from Ad Petri Cathedram

June 29, 1959

A most instructive encyclical that reveals John XXIII's authentic intentions for Vatican II.

Posted in honor of this encyclical's 50th anniversary