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« Our Lady of Guadalupe, Patroness of the Americas – Feast Day: December 12th | Main | A Sacrilegious Clown Mass In The Oakland Diocese »

Wednesday, December 13, 2006

Comments

Patrick

If liberalization of the traditional liturgy actually takes place, it will be interesting to see how bishops like Cardinal Mahony and Bishop Todd Brown will respond to it. Word will probably go out quickly to priests that if you don't want to be transferred to the new toilet sanitation ministry at the chancery office you won't say the Traditional Latin Mass in this diocese.

A Simple Sinner

No Patrick, word will quickly go out that the old rite must:

* be celebrated BEFORE 7 am,

* must not supplant any other Masses in the parish and

* "For the sake of liturgical and catechetical continuity the new rite is to remain the norm for all parochial school liturgies so as not to cause confusion. For faithful requesting their children to attend the Agape Love Feast according to the old rite, parents must have their children to the school chapels by 5am."

Really, by now you should know how they "play" their games. I am so used to "chancery-speak" by now, it is easy to parrot (parody!)! Isn't that why indult Masses are held in tiny chapels (like mausoleums) in out of the way places (like hospital chapels with no decent parking) at ridiculous times (like 7am) now????

I want to be noted as going on record about this December 13th, 2006. If and when the liberalization occurs, mark my words, we WILL see documents of this sort coming out of dozens of chanceries, I called it here first!

No brothers and sisters, there will NOT be an overnight revolution with all problems solved. BUT, was even this much any more than a DREAM ten years ago?

Central Valley Catholic

There is a place worse than the "American" Church and that is the "California" Church. With the exception of Sacramento and Oakland there are no bishops "friendly" to the Old Rite, most of the Indult Masses where in place when they arrived. This should be a good test of the California bishops as to who is obediant to Rome and who is not...most of us already know the answer. Perhaps the Holy Father will someday purge the California bishops from south of the Sacramento diocese to the Mexican border.

I won't hold my breath in anticipation of seeing a the Trid Mass in this diocese. There will be the usual response by, I predict, a large majority of American bishops. That response will be to obstruct the implementation of the Trid Mass. It is my understanding that one of the big changes was that the bishop will now have to take affirmative action to stop the Mass rather than there having to be specific permission to have the Mass. This will not phase the majority who will either 1) simply affirmatively not allow the Mass, or, more likely, 2) be creative in obstructing the Mass so that they can claim that they are allowing it but in effect are suppressing it

Rob in Maine

In Maine (the Diocese of Portland is the whole State) we’ve had the Latin Mass at the Cathedral in Portland for several years. It's usually at noon in the Chapel, which is quite large. I did attend once when it was celebrated in the Cathedral proper.

My only complaint - you can't hear what the celebrant and acolytes are saying! They need wireless microphones!

michigancatholic

Word will go out among priests, that they can say it if they are asked by laypeople to say it. The bishop cannot stop it and doesn't have to know about it if it gives him apoplexy anyway.

Priests talk. So do laypeople. We'll get what we need and we'll be loyal to the Catholic Church while we do it. The Pope says it's okay--and the bishop wants to be more catholic than the pope????

michigancatholic

Rob,
Are you sure it was the TLM and not the NO in Latin? They're different rites, you know.

Rob in Maine

Michigancatholic,

O yea, it's Tridentine. They have missals available for the service, the tabernacle is in the center upon the alter, the orientation is correct, etc. Even the acolyte use a paten and communion is received kneeling at the balustrade.

Karen in Maine

Those parts of Mass are supposed to be silent!

The Glory of the Silent Canon
A Homily Preached At The Launch Of CIEL U.K.
At St. James' Spanish Place, London
Saturday 1st March 1997
by a priest of the Oratory

--snip--

"In the midst of the plethora of beauty and piety that the traditional liturgy encompasses, I would like to single out one aspect that I believe we must always speak of with special emphasis, because it is, stricte dictum, at the very heart of the matter. I refer to the glory of the silent canon.

When someone attends the classical rite for the first time, they are often surprised that what is obviously the most important part of the liturgical action is done in silence. Even at sung Mass, as today, the consecration happens in silence. It is true, regrettably, that at certain times in our liturgical history there have been abuses in this connexion, organ music overlaying the consecration and other indignities. Nevertheless, the classical pattern of the traditional Roman rite is that after the Sanctus has been sung, silence descends, broken only by the bell. This is the essential glory of the classical rite, the very heart of the matter. I do believe that in our noisy, clamorous modern world, this silence is even more necessary than it was for earlier generations.

The reason for the silence is, that at a very early stage in the Church's liturgical awareness, it was realized that the miracles of grace which occur during the canon should not risk trivialization by being spoken out loud as if the sacred words which effected these miracles were simply in the normal run of ordinary speech. The mystery of the Real Presence, the miracle of transubstantiation, the subsequent pleading of the oblation, all this is the stuff of heaven, heaven come down to earth. Perhaps we would better say that in the canon, earth is raised to heaven. In the canon, the worshipping Church does not sink into silence. No, the truth is, that we rise into silence, a contemplative, anointed silence, over which the Holy Ghost is hovering, a timeless silence which breathes the life of heaven.

The pious and traditional instinct of the Church is that the Lord's astounding words over bread and cup should be breathed again only in a hushed and reverent whisper by the unworthy human agent of the miracle, the priest who is acting in persona Christi. These are not words to say aloud, much less, heaven forbid, to sing aloud. These are words of love, words to whisper in awe and trembling. These are the words of the new and everlasting covenant which changed the world for ever. These are the words which make the Mystery of Faith accessible to humankind, at every moment of every day, until the Lord returns.

In the canon of the Mass, after the consecration, the veil which separates this world from paradise is never so thin, never so slight. We may recall here Mgr.Ronald Knox's felicitous comparison of the eucharistic presence with "the window in the wall". With the eyes of faith we are placed so as to be able to look beyond this world, deep into that transcendent reality which is Christ. Indeed, for a few precious moments, the Son of God will come among us; Eternity Himself. Eternity in Person makes Himself present. The silence of the canon which surrounds that presence helps us to appreciate the timelessness of Christ. For the Lord Who becomes present is the living Lord, the Lord of resurrection, no longer bound by His own laws of space and time. He is the power, the strength, the beauty that fills and animates all creation. His majesty is to be waited on in silence, and adored in silence.

In the silence of the canon, the external signs of the liturgical action become even more poignant: the genuflexions, the manual gestures of the celebrant, the repeated signs of the cross over the oblata. These numerous signs of the cross made over the oblata after the consecration are just as important, indeed I venture to suggest perhaps even more important, than those made before the consecration. After the elements of bread and wine have been changed into Christ Himself, the Church repeatedly signs them with the sign of the cross, not of course in order to bless them, for all possible blessing has already occurred in the miracle of transubstantiation. No, the crossings are to designate the oblata, again and again, as the matter of the sacrifice, the very same body and blood that were offered on the cross, now glorified and truly present upon the altar. I am convinced that to omit the crossings after the consecration risks weakening our faith in the identity of the sacrifice of the Mass with the sacrifice of the Cross. In the silence of the canon, that total identity is explicitly affirmed, with the liturgical gestures of the celebrant proclaiming the Cross as powerfully as any words could utter.

There are so many things that we should know and say about the Holy Sacrifice. Perhaps you already know what Father Faber thought about the Mass. He called it "the most beautiful thing this side of heaven." He wrote of the Mass that "it came forth out of the grand mind of the Church, and lifted us out of earth and out of self, and wrapped us round in a cloud of mystical sweetness and the sublimities of a more than angelic liturgy, and purified us almost without ourselves, and charmed us with celestial charming, so that our senses seemed to find vision, hearing, fragrance, taste and touch beyond what earth can give."

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