Roman Catholic Blog

Creeping Protestantism

 

Finding the “right” mass to go to in the Diocese of Fresno can prove an interesting task. Think Phileas Fogg and you may get some idea of the plethora of mass “types” that can be found in our diocese. Leaving aside the inherent contradiction in the One Holy Roman Catholic Church having a diversity of mass “types,” good solid masses are to be found, both Novus Ordo and Tridentine.

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Added to this basement layer of liturgical innovation is the true cultural and linguistic diversity o f Fresno. The response has been to have mass in whatever languagess are desirable. This policy means that normally, in the Fresno metro area, that if you want to go to a solid Novus Ordo mass, you better get up early!

 

I don’t know if it’s a Fresno-only phenomenon, but many of the 12 noon masses in town are in Spanish.

In the past I have driven over to Our Lady of Victory Church (pic above) whose 12 noon mass is in English. The youth choir makes up with exuberance anything they are lacking in tonality. The old Monsignor, who is the only priest I’ve ever heard say mass there, can at times be quite eloquent in his sermons.

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Nonetheless, I’ve noticed two disturbing trends at OLV that I have termed “Creeping Protestantism.”

1.)    Prior to the mass readings, all of the young children in the Church are escorted out of the Church for Bible study. As they leave, the congregants sing a blessing song, with each raising his or her arm ala a Caesarian salute.

2.)    Young people too young to have made their First Communion come up with the communicants, but crossing their arms over their breast indicate to the priest, or Eucharistic Minister, that they want a blessing.

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Without wanting to sound to “vertical” in my ecclesial language –

 WE AS LAY PEOPLE HAVE NO POWER TO BLESS.

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The one notable exception would be the power a parent has to bless their own child.

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Priests have the power to bless, abbesses have the power to bless their nuns, superiors have the power to bless the members of their order, but a standard lay person has no such authority.

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In 1997, the Vatican came up with an instruction entitled "On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of the Priest.” It reads in part:

"Article 6 -- Liturgical Celebrations”

"§ 1. Liturgical actions must always clearly manifest the unity of the People of God as a structured communion. Thus there exists a close link between the ordered exercise of liturgical action and the reflection in the liturgy of the Church's structured nature. This happens when all participants, with faith and devotion, discharge those roles proper to them.”

"§ 2. To promote the proper identity (of various roles) in this area, those abuses which are contrary to the provisions of canon 907 are to be eradicated. In Eucharistic celebrations deacons and non-ordained members of the faithful may not pronounce prayers -- e.g., especially the Eucharistic prayer, with its concluding doxology -- or any other parts of the liturgy reserved to the celebrant priest. Neither may deacons or non-ordained members of the faithful use gestures or actions which are proper to the same priest celebrant."

This is in sync with the Code of Canon Law where it reads:

“Can. 907 In the celebration of the Eucharist, deacons and lay persons are not permitted to say the prayers, especially the Eucharistic prayer, nor to perform the actions which are proper to the celebrating priest.”

I have noticed more and more, with the hand holding during the Our Father, and the wanton word-smithing with the Agnus Dei – a spirit of frivolous and extemporaneous innovation.

 

 

How many of us have seen other worshippers beginning to mimic the priest in hand gestures, and the actual words of the mass? I know I have with alarming regularity.

 

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Oh for the good old days of pre-conciliar clericalism – where priests were priests, nuns were nuns, and heretics were scared!

Mumbling in Fresno.

This last Sunday I slept in. Not on purpose, but out of sloth.

I had set my alarm for 6:00 am, allotting myself enough time to get up, have a cup of coffee, bathe, dress, and make it to the 8:00 am mass at the Shrine of St. Therese just down the street from my house. (As a historic note - the shrine, pic below, was dedicated in 1919 and was the first church in the world dedicated to St. Therese)

Arising late, I drove over to my fiance's house where I was fed far too much good food for breakfast, and surprise - WANTED TO THEN TAKE A NAP! I didn't, but I wanted to.

She reminded me that we were supposed to go to a local club that evening to hear an "interpretative" music artist. She's into the "art" scene and I tag along as she humors me too in my esoteric tastes, albeit more classical than hers.

I give this background as I had to calculate when I would go to mass. No problem - St. Anthony of Padua Church in Fresno (pic below) has a 3:30pm Tridentine mass that I have always wanted to attend, but never had.

I have attended Tridentine masses in the past, and have always been struck by the completely different "aura" one feels when entering spaces where the usus antiquior is celebrated. I could write a point by point reflection on the "superior" aspects of this rite, but I want to focus on one of its great deficiencies, UNLESS THE PRIEST IS PROPERLY TRAINED - YOU CANNOT HEAR WHAT IS GOING ON.

 

The priest who said the Latin Mass at St. Anthony's yesterday was both old and foreign. I would guess Spanish by his accent. His Latin pronunciation was superb, when audible - which was regrettably not the case most of the time. Most of the time you could sense that someone was mumbling in front of the altar, but what was said - even from the limited angle of just trying to follow along in the missallette - was not possible.

Is there some rule against microphoning the old rite? I know that some of the prayers are actually titled "secret prayer," so maybe the microphone could be turned off at those times - but otherwise I don't see any harm in HEARING what is going on.

Have any of you had a similar experience?

In the eastern rite, and in Orthodox Churches, the priest is separated from the people by the iconostasis, but a deacon is left on the congregant side of that great divide to lead the faithful in prayers in singing.

I know that there has also been talk about restoration of the NOVUS ORDO being celebrated AD ORIENTEM, but even in those instances I think people will want to HEAR what the priest in praying (on their behalf) to G*d.

What the son rejects....

"What the son rejects the grandson embraces."

-Old Yiddish saying

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It was with joy that I read:

"Vatican Approves New English Translation for Mass."

See the article at:

http://www.cwnews.com/news/viewstory.cfm?recnum=59877

Important points:

"Among the noteworthy changes that Catholics will notice when the new translation goes into effect are:

• At the Consecration, the priest will refer to Christ's blood which is "poured out for you and for many"-- an accurate translation of pro multis-- rather than "for all" in the current translation.

• In the Nicene Creed the opening word, Credo, will be correctly translated as "I believe" rather than "we believe."

• When the priest says, "The Lord be with you," the faithful respond, "And with your spirit," rather than simply, "And also with you."

• In the Eucharistic prayer, references to the Church will use the pronouns "she" and "her" rather than "it."

• In the Agnus Dei, the text cites the "Lamb of God, who takes away the sins of the world," rather than using the singular word "sin."

• In the preferred form of the penitential rite, the faithful will acknowledge that they have sinned "through my fault, through my fault, through my most grievous fault."

Throughout the translation of the Offertory and Eucharistic Prayer, the traditional phrases of supplication are restored, and the Church is identified as "holy"-- in each case, matching the Latin original of the Roman Missal."

Hurrah!

I know I'm a rabid "verticalist" when it comes to liturgy, but look at the picture below...

Is there any question as to who worship is being directed towards in this liturgy?

We may not have the posture of the old mass any more, at least in universal usage, but by G*D we can get the rock solid language of the old mass back!

Hic Est ...

I know this is the ultimate rehash as:

1.) CWN was reprinting a story from the

2.) "New Liturgical Movement" blog that in turn was translating

3.)An Italian story from Panorama magazine.

Nonetheless, given the chatter on Maximus’ post about Eucharistic prayer IV, I think it interesting that the Pope is considering the words of consecration being said in Latin regardless of which prayer is used.

Barring his restoration of the Roman Canon as the sole Eucharistic prayer

which I know won’t happen, I think this would be GREAT!

Pope weighing changes in Novus Ordo?

Rome – 04JUL08

(CWNews.com)

Pope Benedict XVI is considering changes in the Mass, according to an Italian publication.

The weekly Panorama reports that the Holy Father has asked the Congregation for Divine Worship to study the possibility of changes that would include using Latin in the Eucharistic Prayer and moving the Sign of Peace to the Offertory.

See (http://thenewliturgicalmovement.blogspot.com/2008/07/changes-in-liturgy-of.html)

The New Liturgical Movement web site, which brought the Italian report to the attention of English-speaking readers, cautioned that the Panorama report should be treated with "great caution." The Panorama story itself suggests only that the Pope has asked for a study of the proposals-- not that he is prepared to implement the changes.

According to the Italian weekly, the Pope is weighing the use of Latin for the formula of Consecration at Mass. He may also be leaning toward the use of Latin in other sacraments.

Pope Benedict has often expressed a desire to enrich the post-conciliar liturgy by incorporating some aspects of older liturgical practices. The proposed changes could be seen as part of that process. CWN has not been able to confirm the accuracy of the Panorama report.

Why Not Eucharistic Prayer IV?

For many years, I have wondered why Eucharistic Prayer IV is so rarely used?

It beautifully expresses God's love for us, and His determination throughout history to bring us to salvation. I think it better conveys a sense of salvific history than the other Eucharistic prayers.

Yet, I can't recall ever hearing it used in a Mass (and I'm 44 years old).

I'm interested in our readers' opinion as to why that might be. According to this Zenit FAQ, Eucharistic Prayer IV may be used during Ordinary Time -- but it would be extraordinary if it were, at least in my Diocese. I have wondered if it is considered by too many priests to be overly "patriarchial" due to the frequent appearance of words like "men" and "man."

Thoughts?

Cardinal Castrillon Hoyos: Celebrate TLM In Parishes – Even When It Isn’t Requested

Via What Does The Prayer Really Say?: PCED’s Card. Castrillon Hoyos: celebrate TLM in parishes even when it isn’t requested

Quote:

According to Card. Castrillion Hoyos, the Holy Father desires that the TLM be a normal part of parish life. He also says that priests should offer it in their parishes even if there is no specific request for it.

That's a very different message than the one given here: Ex-Papal Liturgist, Archbishop Piero Marini: Liturgical Renewal "Irreversible"

Background quote from Wikipedia:

Darío Cardinal Castrillón Hoyos (born July 4, 1929) is a Colombian Cardinal of the Catholic Church. He was Prefect of the Congregation for the Clergy from 1996 to 2006, and currently serves as President of the Pontifical Commission Ecclesia Dei. Elevated to the cardinalate in 1998.

Any thoughts?

Ex-Papal Liturgist, Archbishop Piero Marini: Liturgical Renewal "Irreversible"

Christ Healing The Blind Bartimeus by Carl Heinrich Bloch

Here's the link: Vatican official calls liturgical renewal 'irreversible path'

Here's a section of the article:

Liturgical renewal launched by the Second Vatican Council is an "irreversible path" and has not been affected by Pope Benedict XVI's concession on wider use of the Tridentine rite, a Vatican official said.

"The pope's decision has so far not produced any change in the celebrative practice of our ecclesial communities. His gesture was only one of service to unity," Archbishop Piero Marini, who arranged papal liturgies for more than 20 years, said in an interview April 25 in the Vatican newspaper, L'Osservatore Romano.

"Therefore let's look ahead and let's continue with enthusiasm the path undertaken by the council," he said.

Late last year Archbishop Marini was named to head the Pontifical Committee for International Eucharistic Congresses.

The archbishop remains involved in international liturgical issues, and he said a revision of the committee's statutes is giving it wider authority over eucharistic congresses at the national and regional level, too.

Asked if Pope Benedict's relaxation of restrictions on the use of the pre-Vatican II liturgy signaled a halt to the liturgical reform movement, Archbishop Marini said that was clearly not the pope's aim.

The pope's decree "does not intend to introduce modifications on the current Roman Missal or express a negative judgment on the liturgical reform desired by the council," he said.

He said the decree, which reached out to disaffected Catholics, should be seen as an effort to maintain unity in the church.

Archbishop Marini said his own experience in organizing papal liturgies in more than 100 countries has convinced him that the liturgical reform movement has brought overwhelmingly positive results.

"Everywhere, the liturgy desired by the council was celebrated with lively participation and enthusiasm. Everyone understood the liturgy as proper to the local church and at the same time as an expression of the universal church," he said.

Those liturgies also demonstrated that liturgical reform has solid theological foundations, he said.

"Therefore this is an irreversible path," he said.

Liturgical celebration cannot be separated from the life of the church, the archbishop said, and this means "the church of today, not the church of yesterday or of tomorrow."

At the same time, Archbishop Marini said celebrating the liturgy according to Vatican II is not an easy thing. It takes patience, perseverance and pastoral charity, he said.

One particular issue that has emerged during papal trips, he said, is the fact that some Masses are now attended by hundreds of thousands of the faithful. That raises practical considerations like the number of concelebrants, the distribution of Communion and the level of personal participation, he said.

Pope Benedict has already asked for reconsideration of the role of concelebrants, and Archbishop Marini said it makes sense to look at the question through a serious study and with eventual pastoral-liturgical guidelines.

My thoughts:

We'll see, Archbishop Marini. I suspect you're wrong, though. I certainly think it's wrong to claim that Summorum Pontificum was only issued in an effort to preserve unity and avoid schism. How does the allowance of a right Archbishop Marini clearly views as old and outdated alongside the Ordo Missae promulgated by Pope Paul VI signify a movement that preserves liturgical unity?

It's clear that the archbishop is not in agreement with Pope Benedict XVI with respect to the liturgy. That is probably why he's known as ex-papal liturgist, Archbishop Piero Marini.

Any thoughts?

"Abortion Rights" Lawmakers Seek To Receive Communion

Then he came to the disciples and said to them, "Are you still sleeping and taking your rest? Behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going; see, my betrayer is at hand." While he was still speaking, Judas came, one of the twelve, and with him a great crowd with swords and clubs, from the chief priests and the elders of the people. Now the betrayer had given them a sign, saying, "The one I shall kiss is the man; seize him." And he came up to Jesus at once and said, "Hail, Master!" And he kissed him. Jesus said to him, "Friend, why are you here?" Then they came up and laid hands on Jesus and seized him. (Matthew 26:45-50)

"Not every one who says to me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. On that day many will say to me, `Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' And then will I declare to them, `I never knew you; depart from me, you evildoers.'" (Matthew 7:21-23)

This Associated Press article (which is clearly written from a perspective that is biased in favor of liberal pro-abortion politicians) is worth reading: Abortion-rights lawmakers to receive Communion

Here is a quote from the opening section:

Catholic members of Congress who publicly support the right to abortion will trek to Nationals Park Thursday for a Mass celebrated by a pope who has said such lawmakers should not receive Communion.

Leading these lawmakers, some of whom have repeatedly complained about remarks by Pope Benedict XVI and a few bishops on the subject, will be House Speaker Nancy Pelosi, the government's highest-ranking Catholic and a supporter of abortion rights. Nowhere in her remarks or her actions this week has she referred to strains with the new pontiff.

Instead, she bent to kiss his ring at the White House Wednesday as Benedict arrived in a blaze of pageantry, and later she spoke glowingly on the House floor about his commitment to truth, justice and freedom. A week before he arrived, the House passed a resolution welcoming him to Washington.

And yes, her spokesman said, she intends to receive Communion from one of the 300 priests and lay ministers who will offer it to the gathered flock of 45,000.

Benedict's stance on abortion and Communion has been painful for elected officials who inhabit the troubled zone where Catholicism and their political beliefs intersect.

Pelosi was one of 48 Catholic lawmakers—some who support and some who oppose abortion rights—who signed a letter in 2004 complaining about statements by "some members of the Catholic hierarchy."

"If Catholic legislators are scorned and held out for ridicule by Church leaders on the basis of a single issue, the Church will lose strong advocates on a wide range of issues that relate to the core of important Catholic social teaching," they wrote. "Moreover, criticism of us on a matter that is essentially one of personal morality will deter other Catholics from entering politics, and in the long run the Church will suffer."

None of the Catholic lawmakers interviewed Wednesday said they hesitated to attend Thursday's celebration of Mass. This event, they said, is about bigger themes and values, such as hope and compassion.

"Pope Benedict's historic visit is an important opportunity for Catholics and for all Americans to reflect on the ways we can contribute to the common good, address global issues of poverty, disease and despair," said Sen. John Kerry, D-Mass., whose views in 2004 led several Midwestern bishops to say they would deny the Democratic presidential nominee Communion.

"In a nation and a world facing such extraordinary and daunting challenges, the pope's visit promises hope, inspiration and great wisdom," Kerry said in a statement.

My thoughts:

These pro-abortion "Catholic" politicians are shameless and they don't seem to fear God's judgment. It's both upsetting and embarrassing.

The Holy Father has already expressed Church teaching on this matter in a letter titled, Worthiness to Receive Holy Communion, General Principles:

1. Presenting oneself to receive Holy Communion should be a conscious decision, based on a reasoned judgment regarding one’s worthiness to do so, according to the Church’s objective criteria, asking such questions as: "Am I in full communion with the Catholic Church? Am I guilty of grave sin? Have I incurred a penalty (e.g. excommunication, interdict) that forbids me to receive Holy Communion? Have I prepared myself by fasting for at least an hour?" The practice of indiscriminately presenting oneself to receive Holy Communion, merely as a consequence of being present at Mass, is an abuse that must be corrected (cf. Instruction "Redemptionis Sacramentum," nos. 81, 83).

2. The Church teaches that abortion or euthanasia is a grave sin. The Encyclical Letter Evangelium vitae, with reference to judicial decisions or civil laws that authorize or promote abortion or euthanasia, states that there is a "grave and clear obligation to oppose them by conscientious objection. [...] In the case of an intrinsically unjust law, such as a law permitting abortion or euthanasia, it is therefore never licit to obey it, or to 'take part in a propaganda campaign in favour of such a law or vote for it’" (no. 73). Christians have a "grave obligation of conscience not to cooperate formally in practices which, even if permitted by civil legislation, are contrary to God’s law. Indeed, from the moral standpoint, it is never licit to cooperate formally in evil. [...] This cooperation can never be justified either by invoking respect for the freedom of others or by appealing to the fact that civil law permits it or requires it" (no. 74).

3. Not all moral issues have the same moral weight as abortion and euthanasia. For example, if a Catholic were to be at odds with the Holy Father on the application of capital punishment or on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. While the Church exhorts civil authorities to seek peace, not war, and to exercise discretion and mercy in imposing punishment on criminals, it may still be permissible to take up arms to repel an aggressor or to have recourse to capital punishment. There may be a legitimate diversity of opinion even among Catholics about waging war and applying the death penalty, but not however with regard to abortion and euthanasia.

4. Apart from an individual's judgment about his worthiness to present himself to receive the Holy Eucharist, the minister of Holy Communion may find himself in the situation where he must refuse to distribute Holy Communion to someone, such as in cases of a declared excommunication, a declared interdict, or an obstinate persistence in manifest grave sin (cf. can. 915).

5. Regarding the grave sin of abortion or euthanasia, when a person’s formal cooperation becomes manifest (understood, in the case of a Catholic politician, as his consistently campaigning and voting for permissive abortion and euthanasia laws), his Pastor should meet with him, instructing him about the Church’s teaching, informing him that he is not to present himself for Holy Communion until he brings to an end the objective situation of sin, and warning him that he will otherwise be denied the Eucharist.

6. When "these precautionary measures have not had their effect or in which they were not possible," and the person in question, with obstinate persistence, still presents himself to receive the Holy Eucharist, "the minister of Holy Communion must refuse to distribute it" (cf. Pontifical Council for Legislative Texts Declaration "Holy Communion and Divorced, Civilly Remarried Catholics" [2002], nos. 3-4). This decision, properly speaking, is not a sanction or a penalty. Nor is the minister of Holy Communion passing judgment on the person’s subjective guilt, but rather is reacting to the person’s public unworthiness to receive Holy Communion due to an objective situation of sin.

See also:

Doctrinal Note on Some Questions Regarding the Participation of Catholics in Political Life by The Congregation for the Doctrine of the Faith

The Discipline Regarding the Denial of Holy Communion to Those Obstinately Persevering in Manifest Grave Sin by Archbishop Raymond L. Burke, D.D., J.C.D. (Periodica De Re Canonica, 2007)

Denial of the Eucharist to Pro-Abortion Catholic Politicians: A Canonical Case Study by Edward Peters

Any thoughts?

Matt C. Abbott: California Priest In 'State Of Crisis'

Here's the background story: Fresno Priest Still In Exile

Quote:

In 2003, Father Joe Baca, of the Fresno, Calif., diocese — and who, for a time, was permitted to celebrate the Tridentine Mass at St. Agnes Mission Church in Pinedale, Calif. — was removed from public ministry by Bishop John Steinbock.

Father Baca's story, along with that of Father Jean-Michael Lastiri, can be found in this 2004 article from Los Angeles Lay Catholic Mission.

Father Lastiri is still in public ministry. In June 2006, he was named Diocesan Director of Liturgy and Worship and Evangelization. On March 5, 2007, he was named administrator of Our Lady of Mt. Carmel Parish in downtown Fresno, and he currently heads the diocese's (newly-renamed) Office of Justice, Liturgy, and Worship.

Meanwhile, Father Baca's situation, like that of Arlington, Va., priest Father James Haley, remains in a sort of limbo.

Here's the update: Help Us, Pope Benedict... California Priest In 'State Of Crisis'

Quote:

Readers might recall my coverage of Father Joe Baca, of the Fresno, Calif., Catholic diocese. Father Baca contacted me in recent days and seemed distraught. I was, and still am, concerned for his well-being.

Thankfully, Father Baca is working with Joe Maher, president of Opus Bono Sacerdotii ("Work for the Good of the Priesthood"), who has issued the following update to Father Baca's unsettling situation:

'I just talked to Father Joe Baca at length. He assured me that he was not suicidal; however, he is utterly exhausted and has lost just about all hope. He received a letter from his bishop via e-mail on Monday which I believe threw him into a state of emotional and physical shock. I cannot say more than this due to the confidential nature of canonical cases. I asked Father Joe to send me a copy of the letter and I may talk to his bishop personally to see what can be done to ease his pain and bring some justice to this situation. I don't want to give anyone false hope because bishops often act at their own discretion regardless of canon law. We shall see.

'All that being said, and based on the thousands of priests' cases we deal with, and one new priest a day on average contacting us for help, Father Joe is in a state of crisis. Now more than ever, he needs the kind of love and support you are giving him here. Very few priests have such a network. When I can give a further update, I will.

'May Our Lady of Priests be Father Joe's, and your, health and protection.'

Please pray for all priests, particularly those who are suffering for the cause of the Faith!

St. Faustina & The Divine Mercy Chaplet

See also:

Saint M. Faustina Kowalska

The Divine Mercy Novena (Begins on Good Friday)

Roman Catholic Blog, 2007: Divine Mercy Sunday: The Feast Of Mercy

The Feast Of Mercy