For example, Communion in the hand had not been something that was first properly studied and reflected upon before its acceptance by the Holy See. It had been haphazardly introduced in some countries of Northern Europe and later become accepted practice, eventually spreading into many other places. Now that is a situation that should have been avoided. The Second Vatican Council never advocated such an approach to liturgical reform.
What is dangerous is to marginalize the priest even when he is available and some lay pastoral leader team arrogates to itself tasks that are reserved for the priests. I mean by this the trend to get the lay leader to preach the homily instead of the priest, even when he is present, or to distribute Holy Communion, leaving the priest to sit idle at the altar.
it is gravely abusive to relegate to the laity the sacred obligations reserved to the priest.
In some Asian countries we see a trend to introduce Communion in the hand which is received standing. This is not at all consonant with Asian culture. The Buddhists worship prostrate on the floor with their forehead touching the ground. Moslems take off their shoes and wash their feet before entering the mosque for worship. The Hindus enter the temple bare-chested as a sign of submission. When people approach the king of Thailand or the emperor of Japan, they do so on their knees as a sign of respect. But in many Asian countries the Church has introduced practices like just a simple bow to the Blessed Sacrament instead of kneeling, standing while receiving Holy Communion, and receiving Communion on the hand. And we know that these cannot be considered practices congruent with Asian culture.
Monday, February 26, 2007
Friday, February 23, 2007
The Papal Exhortation on the Eucharist is 'Imminent' and so to may be the Motu Proprio allowing the Trid. Mass
The Pope told priests from Rome yesterday that the publication of his Eucharistic document is 'imminent' and journalists around Rome have been rumouring that the Motu Proprio will be given simultaneously.
Thursday, February 22, 2007
Hello, Hello - Vatican official acknowledges liturgical crisis
Feb. 23, 2007 (CWNews.com) - In an unusually candid conversation with the monthly Inside the Vatican, the secretary of the Vatican’s Congregation for Divine Worship concedes that liturgical reform after Vatican II “has not been able to achieve the expected goals,” and indicates that Pope Benedict XVI (bio - news) is determined to address the crisis in Catholic liturgy.
In a lengthy interview, Archbishop Albert Malcom Ranjith Patabendige Don told the Inside the Vatican that a revival of the Catholic liturgy is essential to counteract the decline in practice among the faithful, particularly in the Western world.
[The full text of the interview is available here on the CWN site, courtesy of Inside the Vatican]
“Undoubtedly there have been positive results” from the post-concilar liturgical renewal, the Sri Lankan prelate told interview Anthony Valle. But he quickly added that “the negative effects seem to have been greater, causing much disorientation in our ranks.”
Pope Benedict fully recognizes the crisis in the liturgy, the archbishop says, and the time has now come “with the help of the Lord to make the necessary corrections.”
Questioned about the prospects for a motu proprio in which Pope Benedict XVI would allow wider use of the pre-conciliar Latin liturgy, Archbishop Ranjith indicated that the document should be expected, although he would not predict when it would appear or exactly what it would say. “With regard to the timing and nature of the motu proprio,” he said, “nothing yet is known. It is the Holy Father who will decide.’
The challenge that the Pontiff faces, Archbishop Ranjith said, is “not so much a matter of the Tridentine Mass or of the Novus Ordo. It is just a question of pastoral responsibility and sensitivity.” He added that “if the Holy Father so desires, both could co-exist.” Wide use of the old Mass, he said, would not require abandoning the post-conciliar liturgy. “But in the interaction of the two Roman traditions, it is possible that the one may influence the other eventually.”
The fundamental challenge, the archbishop said, is stop what he called “freewheeling” liturgical innovation, and to recover the sense of the sacred. Steps in that direction, he said, would bring Catholics back into more active practice of the faith.
Archbishop Ranjith was unsparing in his analysis of the crisis facing Catholicism today. Noting the decline in active Mass attendance, he said: “We have to ask ourselves what happened in these churches and then take corrective steps as may be necessary.”
The archbishop refused to accept some common explanations for the decline in Catholic practice. “I do not think that this situation is attributable to secularization only,” he said. “A deep crisis of faith coupled with a drive for meaningless liturgical experimentation and novelty have had their own impact in this matter.”
In a lengthy interview, Archbishop Albert Malcom Ranjith Patabendige Don told the Inside the Vatican that a revival of the Catholic liturgy is essential to counteract the decline in practice among the faithful, particularly in the Western world.
[The full text of the interview is available here on the CWN site, courtesy of Inside the Vatican]
“Undoubtedly there have been positive results” from the post-concilar liturgical renewal, the Sri Lankan prelate told interview Anthony Valle. But he quickly added that “the negative effects seem to have been greater, causing much disorientation in our ranks.”
Pope Benedict fully recognizes the crisis in the liturgy, the archbishop says, and the time has now come “with the help of the Lord to make the necessary corrections.”
Questioned about the prospects for a motu proprio in which Pope Benedict XVI would allow wider use of the pre-conciliar Latin liturgy, Archbishop Ranjith indicated that the document should be expected, although he would not predict when it would appear or exactly what it would say. “With regard to the timing and nature of the motu proprio,” he said, “nothing yet is known. It is the Holy Father who will decide.’
The challenge that the Pontiff faces, Archbishop Ranjith said, is “not so much a matter of the Tridentine Mass or of the Novus Ordo. It is just a question of pastoral responsibility and sensitivity.” He added that “if the Holy Father so desires, both could co-exist.” Wide use of the old Mass, he said, would not require abandoning the post-conciliar liturgy. “But in the interaction of the two Roman traditions, it is possible that the one may influence the other eventually.”
The fundamental challenge, the archbishop said, is stop what he called “freewheeling” liturgical innovation, and to recover the sense of the sacred. Steps in that direction, he said, would bring Catholics back into more active practice of the faith.
Archbishop Ranjith was unsparing in his analysis of the crisis facing Catholicism today. Noting the decline in active Mass attendance, he said: “We have to ask ourselves what happened in these churches and then take corrective steps as may be necessary.”
The archbishop refused to accept some common explanations for the decline in Catholic practice. “I do not think that this situation is attributable to secularization only,” he said. “A deep crisis of faith coupled with a drive for meaningless liturgical experimentation and novelty have had their own impact in this matter.”
Wednesday, February 21, 2007
I TOLD YOU SO - BISHOP WIELGUS COMMUNIST WAS A SHAM
Remember when I said the communist collaborator bishop story was a SHAM?
we'll here's more evidence which borders on proof:
LETTER FROM THE POPE TO POLISH ARCHBISHOP WIELGUS
VATICAN CITY, FEB 21, 2007 (VIS) - Made public today was a Letter from Benedict XVI to Archbishop Stanislaw Wielgus, emeritus of Warsaw, Poland. The text bears the date of February 12.
The Holy Father thanks the archbishop "for the trust with which you opened your soul before me, showing the anguished suffering of you heart throughout your life as a priest and bishop, until the moment of your resignation from the office of archbishop of Warsaw.
"In recent times I have participated in you sufferings and wish to assure you of my spiritual closeness and fraternal understanding.
"As for the past, I am fully aware of the exceptional circumstances in which you had to undertake your service, when the communist regime in Poland used all possible means to suffocate the freedom of citizens, and particularly of the clergy.
"As rector of the University of Lublin and as bishop of Plock you gave proof of your great piety, and of your profound love for Jesus Christ and for the Church.
"When, one month ago, you presented your resignation in the awareness that the situation that had arisen made it impossible for you to begin your episcopal service with the indispensable degree of authority, I clearly saw in this act a profound sensitivity for the good of the Church of Warsaw and of Poland, as well as your own humility and detachment from office.
"I would like, first of all, to encourage you to maintain faith and serenity of heart. I express the desire that you may resume your activity at the service of Christ, in whatever way proves possible, so that your vast and profound knowledge and priestly piety may be used for the good of the beloved Church in Poland.
"The episcopal mission, today as in the past, is marked by suffering. May Our Lord never cease to support you with His grace. Help will also come from the friendship of brother bishops and of the people who have known and respected you."
BXVI-LETTER/.../WIELGUS
we'll here's more evidence which borders on proof:
LETTER FROM THE POPE TO POLISH ARCHBISHOP WIELGUS
VATICAN CITY, FEB 21, 2007 (VIS) - Made public today was a Letter from Benedict XVI to Archbishop Stanislaw Wielgus, emeritus of Warsaw, Poland. The text bears the date of February 12.
The Holy Father thanks the archbishop "for the trust with which you opened your soul before me, showing the anguished suffering of you heart throughout your life as a priest and bishop, until the moment of your resignation from the office of archbishop of Warsaw.
"In recent times I have participated in you sufferings and wish to assure you of my spiritual closeness and fraternal understanding.
"As for the past, I am fully aware of the exceptional circumstances in which you had to undertake your service, when the communist regime in Poland used all possible means to suffocate the freedom of citizens, and particularly of the clergy.
"As rector of the University of Lublin and as bishop of Plock you gave proof of your great piety, and of your profound love for Jesus Christ and for the Church.
"When, one month ago, you presented your resignation in the awareness that the situation that had arisen made it impossible for you to begin your episcopal service with the indispensable degree of authority, I clearly saw in this act a profound sensitivity for the good of the Church of Warsaw and of Poland, as well as your own humility and detachment from office.
"I would like, first of all, to encourage you to maintain faith and serenity of heart. I express the desire that you may resume your activity at the service of Christ, in whatever way proves possible, so that your vast and profound knowledge and priestly piety may be used for the good of the beloved Church in Poland.
"The episcopal mission, today as in the past, is marked by suffering. May Our Lord never cease to support you with His grace. Help will also come from the friendship of brother bishops and of the people who have known and respected you."
BXVI-LETTER/.../WIELGUS
Wednesday, February 14, 2007
So Much for Ecumenism!
This from John Allen in Rome:
Rome rabbi applauds Anti Defamation League for boycotting Catholic-Jewish relations event over French cardinal who converted from Judaism to Catholicism
By boycotting a 2005 event featuring French Cardinal Jean-Marie Lustiger, the former archbishop of Paris who is a convert from Judaism, Jewish leaders showed “we don’t have to renounce our dignity,” the Chief Rabbi of Rome told a national convention of the Anti-Defamation League on Friday.
Rabbi Riccardo Di Segni of Rome said that both he and Abraham Foxman, the National Director of the Anti-Defamation League, declined to take part in a Rome celebration of Nostra Aetate, the document of the Second Vatican Council (1962-65) which set a new path for Catholic/Jewish relations, because Lustiger was featured on the program.
Lustiger, the son of Jewish immigrants to France from Poland, converted to Catholicism at the age of 15. (His given name at birth was “Aaron.”) Lustiger’s mother died at Auschwitz. Given that background, Lustiger has long been seen by the Vatican as a bridge to the Jewish community, and he is a veteran of Catholic/Jewish relations.
Rome rabbi applauds Anti Defamation League for boycotting Catholic-Jewish relations event over French cardinal who converted from Judaism to Catholicism
By boycotting a 2005 event featuring French Cardinal Jean-Marie Lustiger, the former archbishop of Paris who is a convert from Judaism, Jewish leaders showed “we don’t have to renounce our dignity,” the Chief Rabbi of Rome told a national convention of the Anti-Defamation League on Friday.
Rabbi Riccardo Di Segni of Rome said that both he and Abraham Foxman, the National Director of the Anti-Defamation League, declined to take part in a Rome celebration of Nostra Aetate, the document of the Second Vatican Council (1962-65) which set a new path for Catholic/Jewish relations, because Lustiger was featured on the program.
Lustiger, the son of Jewish immigrants to France from Poland, converted to Catholicism at the age of 15. (His given name at birth was “Aaron.”) Lustiger’s mother died at Auschwitz. Given that background, Lustiger has long been seen by the Vatican as a bridge to the Jewish community, and he is a veteran of Catholic/Jewish relations.
Tuesday, February 6, 2007
Ratzinger Memo: Membership in Masons is Mortal Sin and Such May not Receive Communion
Membership in the Masons And More on the Office of Readings
ROME, FEB. 6, 2007 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: A member of the RCIA program was told by another member of the parish that if they were going to become Catholic they needed to terminate their involvement with the Masonic lodge before they could join. Is this still the case in the United States? -- T.N., Howard City, Michigan
A: This question is more canonical than liturgical. The Church's position with respect to membership of Masonic lodges, even though canon law no longer explicitly mentions the Masons, has not substantially changed.
The new code states in Canon 1374: "A person who joins an association which plots against the Church is to be punished with a just penalty; however, a person who promotes or directs an association of this kind is to be punished with an interdict." An interdict is an ecclesiastical penalty that deprives the person of the right to celebrate or receive the sacraments but is less harsh than excommunication.
This text greatly simplified the former code which had specifically mentioned the Masons. This change led some Masons to think that the Church no longer banned Catholics from being Masons, since, among other things, in many countries membership at a lodge was merely social and had nothing to do with plotting against the Church.
In order to clarify the issue the Congregation for the Doctrine of the Faith published a declaration on Nov. 26, 1983, shortly before the present Code of Canon Law came into effect. This declaration, signed by Cardinal Joseph Ratzinger, states:
"It has been asked whether there has been any change in the Church's decision in regard to Masonic associations since the new Code of Canon Law does not mention them expressly, unlike the previous Code.
"This Sacred Congregation is in a position to reply that this circumstance in due to an editorial criterion which was followed also in the case of other associations likewise unmentioned inasmuch as they are contained in wider categories.
"Therefore the Church's negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion.
"It is not within the competence of local ecclesiastical authorities to give a judgment on the nature of Masonic associations which would imply a derogation from what has been decided above, and this in line with the Declaration of this Sacred Congregation issued on 17 February 1981 (cf. AAS 73 1981 pp. 240-241; English language edition of L'Osservatore Romano, 9 March 1981).
"In an audience granted to the undersigned Cardinal Prefect, the Supreme Pontiff John Paul II approved and ordered the publication of this Declaration which had been decided in an ordinary meeting of this Sacred Congregation."
The congregation's judgment, therefore, was not so much based on whether the Masons as such or any specific group of Masons effectively plot against the Church today. This does not deny that some Masonic groups have historically combated the Church nor that even today, in some countries or at certain levels, the lodge remains at the forefront of those who oppose the Church's freedom of action.
Rather, the Vatican congregation above all stressed the incompatibility of some Masonic principles with those of the Catholic Church.
This incompatibility resides in some aspects of Masonic ritual, but more importantly in elements regarding the question of truth.
In its effort to bring together people of different provenances, Masonry requires that its members adhere to a minimal belief in a supreme architect of the universe and leave aside all other pretensions of truth, even revealed truth.
It is thus basically a relativistic doctrine, and no Catholic, nor indeed any convinced Christian, may ever adhere to a group that would require him, even as a mere intellectual exercise, to renounce the affirmation of such truths as Christ's divinity and the Trinitarian nature of God.
Of course, for many people active in Masonic lodges, the conversations and activities are more social in nature and rarely veer toward the realm of philosophical speculation. A Catholic, however, cannot ignore the fundamental principles behind an organization, no matter how innocuous its activities appear to be.
ROME, FEB. 6, 2007 (Zenit.org).- Answered by Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.
Q: A member of the RCIA program was told by another member of the parish that if they were going to become Catholic they needed to terminate their involvement with the Masonic lodge before they could join. Is this still the case in the United States? -- T.N., Howard City, Michigan
A: This question is more canonical than liturgical. The Church's position with respect to membership of Masonic lodges, even though canon law no longer explicitly mentions the Masons, has not substantially changed.
The new code states in Canon 1374: "A person who joins an association which plots against the Church is to be punished with a just penalty; however, a person who promotes or directs an association of this kind is to be punished with an interdict." An interdict is an ecclesiastical penalty that deprives the person of the right to celebrate or receive the sacraments but is less harsh than excommunication.
This text greatly simplified the former code which had specifically mentioned the Masons. This change led some Masons to think that the Church no longer banned Catholics from being Masons, since, among other things, in many countries membership at a lodge was merely social and had nothing to do with plotting against the Church.
In order to clarify the issue the Congregation for the Doctrine of the Faith published a declaration on Nov. 26, 1983, shortly before the present Code of Canon Law came into effect. This declaration, signed by Cardinal Joseph Ratzinger, states:
"It has been asked whether there has been any change in the Church's decision in regard to Masonic associations since the new Code of Canon Law does not mention them expressly, unlike the previous Code.
"This Sacred Congregation is in a position to reply that this circumstance in due to an editorial criterion which was followed also in the case of other associations likewise unmentioned inasmuch as they are contained in wider categories.
"Therefore the Church's negative judgment in regard to Masonic association remains unchanged since their principles have always been considered irreconcilable with the doctrine of the Church and therefore membership in them remains forbidden. The faithful who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion.
"It is not within the competence of local ecclesiastical authorities to give a judgment on the nature of Masonic associations which would imply a derogation from what has been decided above, and this in line with the Declaration of this Sacred Congregation issued on 17 February 1981 (cf. AAS 73 1981 pp. 240-241; English language edition of L'Osservatore Romano, 9 March 1981).
"In an audience granted to the undersigned Cardinal Prefect, the Supreme Pontiff John Paul II approved and ordered the publication of this Declaration which had been decided in an ordinary meeting of this Sacred Congregation."
The congregation's judgment, therefore, was not so much based on whether the Masons as such or any specific group of Masons effectively plot against the Church today. This does not deny that some Masonic groups have historically combated the Church nor that even today, in some countries or at certain levels, the lodge remains at the forefront of those who oppose the Church's freedom of action.
Rather, the Vatican congregation above all stressed the incompatibility of some Masonic principles with those of the Catholic Church.
This incompatibility resides in some aspects of Masonic ritual, but more importantly in elements regarding the question of truth.
In its effort to bring together people of different provenances, Masonry requires that its members adhere to a minimal belief in a supreme architect of the universe and leave aside all other pretensions of truth, even revealed truth.
It is thus basically a relativistic doctrine, and no Catholic, nor indeed any convinced Christian, may ever adhere to a group that would require him, even as a mere intellectual exercise, to renounce the affirmation of such truths as Christ's divinity and the Trinitarian nature of God.
Of course, for many people active in Masonic lodges, the conversations and activities are more social in nature and rarely veer toward the realm of philosophical speculation. A Catholic, however, cannot ignore the fundamental principles behind an organization, no matter how innocuous its activities appear to be.
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