Sunday, December 10, 2017

Tridentine Massed coming this week to metro Detroit and east Michigan


Tridentine Masses This Coming Week

Sunday


Monday


Tuesday


Wednesday


Thursday


Friday


Saturday


* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Tuesday, December 05, 2017

Pardon and Peace: The Joy of Confession

Why Pay a Shrink for What the Catholic Church Does for Free?

By Oswald Sobrino, a review of Pardon and Peace: A Sinner's Guide to Confession, by Fr. Francis Randolph (Ignatius, 2001)

On Holy Thursday, 2001, Pope John Paul II wrote to all priests to encourage them to focus on the sacrament of Penance, or Confession. In doing so, the Holy Father referred to the recent “crisis” of this sacrament. Certainly, it is no surprise in Western countries to find that the loss of a sense of sin, and certainly of a sense of grave sin, has had a significant effect on whether Catholics avail themselves of this great sacrament. Yet, as noted in the Catechism of the Catholic Church, this is the sacrament where continuing Christian conversion takes place. As described by John Paul II, Confession is a dramatic encounter between Christian and Christ, an encounter fraught with the majesty of man’s freedom and Christ’s eager offer of grace.

The following thoughts on Confession arise from considering two books with the same title Pardon and Peace, but published over 50 years apart. The first Pardon and Peace, written by Fr. Alfred Wilson, C.P., appeared in 1948 and has been reprinted by Roman Catholic Books. The current Pardon and Peace was published in 2001 and was written by Fr. Francis Randolph, an English priest. In spite of a half century of tumultuous change in the Catholic Church, the fundamental thrust of the books is the same: Take advantage of this astonishingly approachable but powerful sacrament and its richness. While the books understandably differ in their emphasis on certain issues, both authors end up in the same place: A buoyant and cheerful Catholic will find his sustenance in Confession.

Monday, December 04, 2017

How trendy experiments in music and liturgy have led to the triumph of bad taste, banality, and a deflated sense of the sacred

Composer and Catholic James MacMillan writing in a recent issue of Standpoint:
In the 1970s many well-intentioned types thought that such 'folk' music and pop culture derivatives would appeal to teenagers and young people and get them more involved in the Church, when the exact opposite has happened. It is now thought that these trendy experiments in music and liturgy have contributed to the increasing risible irrelevance of liberal Christianity, and that liturgy as social engineering has repulsed many. Like most ideas shaped by 1960s Marxist ideology it has proved an utter failure. Its greatest tragedy is the willful disingenuous, de-poeticisation of Catholic worship. The Church has simply aped the secular West's obsession with 'accessibility,' 'inclusiveness,' 'democracy,' and anti-elitism, resulting in the triumph of bad taste, banality and a deflation of the sense of the sacred in the life of the church."
Maybe this is the sort of trendy banality he had in mind -- gone-to-seed, perhaps?




Well, the choreography of the latter is almost good enough to serve for the closing "Christmas-in-Heaven" performance in Monty Python's The Meaning of Life, if that's not being overly generous. The horror of it all is just the philistine assumption that any of this belongs to the worship of Almighty God.

Sunday, December 03, 2017

"St Anthony, St Anthony, please come around ..."

As a reader says, "if you do a quick online search for the mag. using Google's ‘ images’ filter, you get the vague sense from many covers that 'something’s been lost' for maybe too long now."


Dorothy Cummings McLean, writes, in "Major Catholic family magazine spotlights pro-LGBT priest in favorable interview" (LifeSiteNews, November 30, 2017):
Many faithful Catholics who read St. Anthony Messenger will likely be scandalized that a Catholic magazine that congratulates itself on its august past and popularity with Catholic families would give so much space to a high-profile critic of the Catholic Church and her doctrines without challenging either him or his ideas.

Liberal Tradition, Yes; Liberal Ideology, No?

In a provocative essay, R. R. Reno, "Liberal Tradition, Yes; Liberal Ideology, No" (First Things, December, 2017), responds to critics who regard him as shifting to a "mirror image of the anti-American, anti-capitalist left." This is, of course, not quite true, as Reno goes on to show. What interests me here, however, is his reference to Ryzard Legutko's The Demon in Democracy: Totalitarian Temptations in Free Societies, which Adrian Vermeule reviewed sympathetically in the January 2017 issue of First Things, in an article entitled "Liturgy of Liberalism."

As Reno notes, "Vermeule endorses Legutko's central claim, which is that the liberal consensus in the post-1989 West has taken on many of the attributes of the communism that dominated Poland when Legutko came of age. The countries in the West that promote liberal democracy are not islands of toleration, diversity, and free inquiry. Instead, Vermeule writes, echoing Legutko, they are dominated by “a spreading social, cultural, and ideological conformism.” Liberalism has become a religion. Those who dissent are heretics."

Of course, critics will regard this way of talking as hyperbolic and distorting -- like trying to equate perversions such as political correctness with Soviet gulags or Cambodian killing fields. But Reno responds:
But neither Legutko nor Vermeule is equating Berkeley with the closed city of Gorky. They are comparing them—and finding some telling similarities. Both places impose a rigid orthodoxy and stifle dissent. Gorky used secret police, while Berkeley relies on a suffocating climate of opinion. This is a crucial difference, as Ahmari points out. But it does not erase the similarities.

Legutko’s goal—my goal—is not to undermine “liberalism.” It is to clear away some of the blind dogmatism that has built up in the West, especially since 1989. It won’t do to label our efforts “illiberal” just because they call into question the dominant mentality of our time. In fact, that accusation reinforces the totalitarian atmosphere. Contemporary liberalism rarely answers critics. Instead, it silences dissent by labeling it “extremist,” “far-right,” “authoritarian,” and “illiberal.” We can’t come to grips with the problems we face in 2017 if we are constantly policed. And in any event, as Vermeule points out in our last issue (“A Christian Strategy”), our loyalty is to Christ, not to any particular political philosophy or tradition. This transcendent loyalty disenchants political ideologies, and freedom from the idolatry of politics is the soul of true liberalism.
I am not certain that Reno or Vermeule go far enough, in light of Christopher A. Ferrara's penetrating critique of the Liberal tradition itself in Liberty, the God that Failed (2012). But one can learn a great deal from their analysis, which is certainly illuminating as far as it goes.

I should also mention Timothy D. Lusch's exclusive interview with Ryszard Legutko, "A Demon-Haunted Europe: Democracy's Totalitarian Impulse" (New Oxford Review, October 2017), which we have reposted by permission of the publisher here. Lugtko is a professor of philosophy at Jagiellonian University in Krakow, Poland, a member of the European Parliament, and one of the more astute critics of the totalitarian impulses in contemporary western liberal democracies.

A Demon-Haunted Europe: Democracy’s Totalitarian Impulse

"An Exclusive Interview with Ryszard Lugutko" (New Oxford Review, October, 2017)

by Timothy D. Lusch

Timothy D. Lusch is an attorney and writer. His writing has appeared in Saint Austin Review, The University Bookman, Chronicles, and at CrisisMagazine.com and CatholicExchange.com. He blogs about books at PityItsPithy.com.

Ryszard Legutko is a professor of philosophy at Jagiellonian University in Krakow, Poland. He is also a member of the European Parliament, a Polish politician, and an author. He has written one of the most consequential works on political philosophy to be published in recent years, The Demon in Democracy: Totalitarian Temptations in Free Societies. In this profound and vital book, Legutko argues that liberal democracies — specifically in Europe — have much in common with communism. He traces the twin developments of liberalism and democracy and shows how, at their precise intersection, the totalitarian impulse rises. With grave implications for freedom in the West, and for traditional institutions like the Catholic Church, Legutko sounds a warning: either recognize the danger and defeat it, or be destroyed by it.
NOR: Professor Legutko, you have written a significant book with particular appeal for the people and institutions of the West. Following your thesis, the seed of slavery seems to be sewn into the fabric of liberal democracy. What implications does this have with respect to our understanding of freedom? Is our understanding of freedom undergoing a paradigmatic shift such that we will demand greater freedoms (e.g., determining our gender identity) and end up with less (e.g., enforcement of “gender identity” rights and language limiting the speech of dissenters)?

Legutko: I am not sure we demand greater freedom today. On the contrary, I think freedom has ceased to be a highly valued commodity. What is happening is that some groups demand certain privileges, often called “rights,” and other groups seem favorable to these demands because they see in them a vehicle for constructing a new society compatible with their outrageous ideologies. When we see, for example, privileges granted to homosexuals, including the right to marry and adopt children — rather unusual privileges, to be sure — we mistake it for the growth of freedom in general. But this is an erroneous conclusion.

Take gender. It is a strange concept, and rather absurd, because not only does it undermine the obvious biological differences on which the existence of the human race has depended from time immemorial, but it makes this strange concept an instrument to reconstruct the entire human culture, including the humanities, art, law, philosophy, even natural sciences and mathematics. Its aim is to restructure society and the human mind — to make a mental, political, social, and cultural revolution — not to enlarge our freedom. One can compare it to Marxism and its theory of class struggle, which some people in the past believed serves the cause of freedom while in fact it is a tool for a revolution, not only in social relations but also in the humanities, art, law, philosophy, natural sciences, and mathematics. (For instance, multi-valued logic was said to be correlated to the growth of imperialism, and the general theory of relativity allegedly contradicted the dialectics of nature.)

In the case of both Marxism and gender, we have an attempt to make a deep restructuring of society. Revolutions hardly ever enlarge our freedom, though the revolutionaries often include “freedom” among their slogans. In the early stages of a revolution, people are lured by such slogans — and, indeed, some kind of freedom is given to them following the breakdown of the existing rules and the ensuing chaos. But soon the revolutionaries tighten their grip on society and impose the new rules that are stricter and more humiliating than before. The world before the gender revolution certainly had more freedom than it has now. Laws were less intrusive, the humanities more open and diversified, philosophy less dogmatic, human relations less legalistic. Likewise, as a result of granting privileges to homosexuals, we have experienced significant encroachments on the freedom of speech and many other liberties, and, consequently, on liberty in general.

Tridentine Community News - Second Jesuit Priest Joins Roster of Local Extraordinary Form Celebrants; St. Anthony, Temperance, MI Adds Tridentine Masses; Next OCLMA Talk & Reception on December 10; Roráte Masses During Advent; Forms of the Tridentine Mass; Tridentine Masses This Coming Week


"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (December 3, 2017):
December 3, 2017 – First Sunday of Advent

Second Jesuit Priest Joins Roster of Local Extraordinary Form Celebrants

In recent weeks, Fr. Stephen Wolfe, SJ has become a regular sight at Tridentine Masses around our region. Ordained to the priesthood earlier this year, and having served his diaconal term at Boston’s Mary Immaculate of Lourdes Parish, a thriving center of traditional liturgy, Fr. Wolfe dispels the stereotype that Jesuits don’t care for the Extraordinary Form.

Fr. Wolfe has invited a Jesuit colleague, Fr. Cy Whitaker, to join our roster of celebrants. Next Sunday, December 10, Fr. Cy will celebrate his first local Missa Cantata, the 9:45 AM Mass of the Oakland County Latin Mass Association at the Academy of the Sacred Heart Chapel in Bloomfield Hills.

It’s worth noting some other Jesuits who celebrate the Traditional Mass: Fr. Joseph Fessio, the Editor of Ignatius Press; Fr. Kenneth Baker, who for 40 years served as editor of Homiletic and Pastoral Review; various young Jesuits at Miami’s historic Gesu Church; and at least until a few years ago, one or two Jesuits at the chapel of London, England’s Farm Street Church, where even the Novus Ordo Mass is done in Latin and with a professional choir. Let us pray that these priests’ enthusiasm catches on with their peers.

St. Anthony, Temperance, MI Adds Tridentine Masses

St. Anthony Church in Temperance, Michigan, will be expanding its Tridentine Mass offerings: Low Masses began to held every Thursday at 7:00 PM on November 30, and Low Masses are debuting every Sunday at 12:30 PM beginning today. These Masses join the existing 9:00 AM High Masses held on First Saturdays.

Next OCLMA Talk & Reception on December 10

Next Sunday, December 10, Erik Coules, Regional Coordinator with the Archdiocese of Detroit Department of Parish Life & Services, will give a talk, “Sharing Your Joyful Faith”, at the reception following the 9:45 AM Oakland County Latin Mass Association Mass at the Academy of the Sacred Heart Chapel in Bloomfield Hills.

Roráte Masses During Advent

The tradition of Roráte Masses continues in our region this year. Roráte Masses are Saturday Masses of Our Lady celebrated at dawn, illuminated ideally only by candlelight. They are so named because the first words of the Introit of the seasonal Advent Saturday Mass of our Lady are Roráte cæli. These Masses are permitted on Saturdays of Advent of Third Class, which in 2017 means December 9 and 16. Variants of Roráte Masses are similarly candlelit Masses celebrated on other Feast Days of Advent, using the Propers of that day. This year there will be from one to three “variant” Roráte Masses:

Saturday, December 23 at 7:00 AM at St. Matthew, Flint

Juventútem Michigan reports that Our Lady of the Scapular, Wyandotte is considering Masses on Tuesday, December 19 and Saturday, December 23, but plans have not yet been finalized.

Forms of the Tridentine Mass


An interesting graphic excerpted from the book, Treasure and Tradition: The Ultimate Guide to the Latin Mass, has been published on-line. It explains the three basic forms of the Traditional Mass: Low, High / Missa Cantata, and Solemn High. One minor technical correction: At a Missa Cantata, four candles are permitted as well as six. Indeed, some churches, including St. Hyacinth, only possess four candles on their High Altar, and so one must make due.

Tridentine Masses This Coming Week
  • Mon. 12/04 7:00 PM: Low Mass at St. Josaphat (St. Peter Chrysologus, Bishop, Confessor, & Doctor)
  • Tue. 12/05 7:00 PM: Low Mass at Holy Name of Mary, Windsor (Feria)
  • Fri. 12/08 7:30 AM: Low Mass at Assumption Grotto (Immaculate Conception)
  • Fri. 12/08: 8:00 AM Low Mass and 7:00 PM Solemn High Mass at St. Joseph (Immaculate Conception)
  • Fri. 12/08 12:00 Noon: High Mass at St. Edward on the Lake, Lakeport (Immaculate Conception)
  • Sat. 12/09 8:30 AM: Low Mass at Miles Christi (Feria)
[Comments? Please e-mail tridnews@detroitlatinmass.org. Previous columns are available at http://www.detroitlatinmass.org. This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for December 3, 2017. Hat tip to Alex Begin, author of the column.]

Saturday, December 02, 2017

Tridentine Masses coming this week to metro Detroit and east Michigan


Tridentine Masses This Coming Week

Sunday


Monday


Tuesday


Wednesday


Thursday


Friday (Feast of the Immaculate Conception)


Saturday


* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Fr. Perrone:The treasury of merit, and a marital analogy

Fr. Eduard Perrone, "A Pastor's Descant" (Assumption Grotto News, November 26, 2017)
Today I am constrained to compose in one week another pastor's column -- along with last week's -- to satisfy an early deadline for the church paper on account of Thanksgiving week, wherein the printers take their vacation time. Lacking another idea to write about, I offer the following, something that I have always been curious about.

Catholic theology recognizes that we can offer to God, over and against the sins we have committed, the merits of Christ and the saints. The Mass itself is the offering of Christ to God the Father, a renewal of the sacrifice Christ once made on the cross. But how is it that this can be done by us? My puzzlement has been to try to undersand how we can satisfy, or pay off, the debt our sins had incurred by drawing from the merits, or the credit, of someone else. Imagine, if you will, that you who are in debt of a sum of money to another person pay for it by drawing from the credit account of some other person! This would not be deemed lawful according to the terms of human justice. And yet, we assert that we can do a like thing with God by taking from the merits of Christ and the saints and applying them in compensation for the debt our sins had incurred. As an example of this, think of the prayer in the Divine Mercy Chaplet, "Eternal Father, I offer You the body, blood, soul, and divinity of our Lord Jesus, in atonement for our sins...." There we have that idea expressed. We offer God what is in truth Christ's.

In trying to understand how this can be so, I realize that whenever I pray I am doing a "good work." That expression in quotation marks indicates the Catholic theological truth about the supernatural value that my prayers, willed desires, and deeds can have. Thus at Mass when you co-offer with the priest the sacrifice of Christ which He once made on Calvary, you and the priest are performing a new act of sacrificing that one-time sacrifice of Christ on Good Friday. We renew it. At Mas we are not, as a perceptive inquirer brought up the matter in my class last week, "going back in time" as if in a kind of sci-fi time-machine and thus somehow made 'present' the moment Christ died for us. Rather, we are making a new offering of that same and singular sacrificial act of Christ, but here at the altar in an "unbloody" manner, as the Church says.

In searching to understand this I thought of a possible analogy in marriage. As I remind my couples preparing for matrimony, the precise moment when the marriage "happens" is when the couple has exchanged their mutual consent. This is the "I do" formula they recite before the priest. What is said in the words is then consummated in the physical act of marital love which is to follow. Each subsequent act of the marital embrace of that couple is in a manner a renewal in act of the verbal marital consent that they expressed in their marriage vows. Thus there is each time a new instance of what was commenced in that initial "I do." I see a possible analogy in this for understanding how each Mass can be a new offering of the one and only sacrifice Christ offered on the cross. It is not an imaginary 'going back in time' but a real and present act of Christ made through the willed offering of the priest. (And the people join with him in this corporate willed act because they have been incorporated into Christ, in His body.) And so it is that you and I can claim as our own, something which is not ours -- namely, Christ's merits -- and offer them in compensation for our sins. His offering becomes ours because we have been enabled to lay claim to it by being baptized (members of Christ) and by being ordained (in the case of the priest).

I'm positively elated when I think that I am able to say to God: "I offer You, O God, all the merits of Christ, and those of the Blessed Mother and the saints, for all the sins I have committed." I want to say this often, frequently drawing out of Christ's (and Mary's and the saints') storehouse of spiritual treasure (merits) and apply it, in whatever measure I can claim it, against my own sins and those of all humanity.

Your pastor is not a theologian but merely a parish priest who is trying to grasp something that has always been perplexing to him about our faith. Perhaps these musings can easily be shot down by a theologian as wrong. In such case I would readily surrender to his just judgment and critique. But at least, for the moment, I think I have a glimpse of what I am able to do to make up for sin [...?] my being a member of the Church. It makes me glad to think that I can collaborate with Christ to help heal the wounds He suffers on account of our ongoing sins.

Fr. Perrone

Thursday, November 30, 2017

The Church as champion of "bourgeois religion"?


R. R. Reno, "Bourgeois Religion" (First Things, December, 2017), offers an excoriating assessment of the Catholic hierarchy today. Excerpts follow. (Legere, et orare):
The Catholic Church’s retreat from anything resembling clarity about sexual morality does not surprise me. It’s been a long time coming. Catholicism and other forms of establishment Christianity in the West tend to take the form of bourgeois religion. That term denotes the fusion of church culture with the moral consensus held by the good, respectable people who set the tone for society as a whole. In the aftermath of the sexual revolution, that consensus shifted. For a long time now it has been socially acceptable to divorce and contracept. Soon thereafter it was OK to cohabitate, and then the good and responsible people who run things adopted an affirmative attitude toward gay sex. During all this, the same consensus became hostile to those who say otherwise. It became “cruel,” “hateful,” and “bigoted” to call something wrong that the bourgeois consensus now deems right. In this way, the good and responsible people did not just accommodate themselves to the sexual revolution; they took ownership of it.

Amid this change, most Catholic bishops and priests have been disoriented. Not too long ago, they were happy chaplains of the bourgeois, the good people, who tended to affirm the moral code that the Church taught. As the sexual revolution worked its way through elite culture, bishops and priests were eager to sustain their place as chaplains of the establishment consensus.... Do the loving thing! This noble and conveniently vague imperative offers wide latitude. In the smug and self-complimenting culture of the bourgeois, that meant pretty much anything they did was by definition loving. These sorts of people are always seeking to do what’s best!

.. Reconciling the Catholic Church with the sexual revolution is necessary in order to preserve Catholicism as a bourgeois religion. Unless this is done, more and more of the good and responsible people will come to regard the Church as a regressive, harmful force in society, a source of repression and bigotry that is antithetical to the spirit of inclusion and affirmation that promotes human flourishing. This is especially obvious in the controversy surrounding divorce, remarriage, and communion. These are good, sensitive people trying to make the best of a difficult situation! How can the Church deny them communion? The same is true for those who use artificial means of contraception or who are committed to another person of the same sex—which is why it’s reasonable to think the pontificate will seek to muddy the Church’s teaching on those issues as well ...

Christianity orients us upward and toward the divine. Bourgeois religion is horizontal. It takes its cues from the consensus of the moment, the opinions of the good and responsible people. This reduces Christianity to a political religion organized to buttress the status quo. The Francis papacy largely follows this pattern, making it quite predictable. We can count on Pope Francis to talk about the poor in exactly the same way that people do in Berkeley, which means with great earnestness and little consequence.

This papacy is not hard to figure out. Pope Francis and his associates echo the pieties and self-complimenting utopianism of progressives. That’s not surprising. The Jesuit charism is multifaceted and powerful. I count myself among those profoundly influenced by the spiritual genius of St. Ignatius. Yet there’s no disputing that for centuries Jesuits have shown great talent in adjusting the gospel to suit the powerful. And so, I think the European establishment can count on the Vatican to denounce the populism currently threatening its hold on power. I predict that this papacy will be a great defender of migrants and refugees—until political pressures on the European ruling class become so great that it shifts and becomes more “realistic,” at which point the Vatican will shift as well. What is presently denounced will be permitted; what is presently permitted will be denounced.

This will not end well. The West has seen a long season of loosening, opening up, and deconsolidation, of which the sexual revolution is but a part. Our establishment is committed to sustaining this consensus. This is why it has been at war with Catholic intransigence, which is based on the Church’s insistence that she answer to timeless, unchanging, and demanding truths. It’s foolish for the papacy to make a peace treaty with this establishment consensus. It’s theologically unworkable. It’s also politically inept. For the establishment consensus is failing, and that includes the sexual revolution, which made many promises that were not fulfilled.
Related: Link

The problem with "American Exceptionalism"

Jack Kerwick, in "'American Exceptionalism' Reconsidered ... And Rejected," argues that this has become a central dogma of neoconservatism, that it is an ahistorical fiction, a rationalization for globalist imperialism, and at odds with patriotism and Christianity.

[Hat tip to L.S.]

Sunday, November 26, 2017

Tridentine Community News - Indulgenced Prayer for Thanksgiving; Is It Time to Move On from Vatican II?; What are the Laity to Do?; Savannah, Georgia, Latin Mass Community; Local TLM schedule


"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (November 26, 2017):
November 26, 2017 – Last Sunday After Pentecost

Indulgenced Prayer of Thanksgiving

At this time of year when both Canadians and Americans celebrate their respective secular Thanksgiving holidays, it is good to remember that Holy Mother Church provides us with a short official Prayer of Thanksgiving, the praying of which is enriched with a Partial Indulgence:
Ágimus tibi grátias, omnípotens Deus, pro univérsis benefíciis tuis: Qui vivis et regnas in saécula sæculórum. Amen.

We give You thanks, Almighty God, for all Your blessings: Who live and reign for ever and ever. Amen.

Is It Time to Move On from Vatican II?

So much justification for departures from orthodox Catholic teaching has been proffered in the name of Vatican II over the past 50 years, that one can become numb. In recent years questions have started to arise as to how long Vatican II can serve as a motivating force. The circumstances that brought about the convocation of the Second Vatican Council are no longer the driving factors in contemporary Catholic life. Nowadays we are facing new challenges: Dramatically falling Mass attendance, an aging Catholic populace without adequate replacement from the young, a lack of priestly and religious vocations, declining standards for liturgy and sacred music, and so forth. Ecumenism and relations with our Protestant brethren must no longer be primary concerns when Catholics themselves do not sufficiently understand their own faith. The old justifications have become tired, while the growth of traditional liturgy, the devotional life, Latin Mass communities, and the authentic fellowship found therein have become concrete examples of how Catholicism can flourish when it is presented and lived in all its fullness. These notions have been articulated thoroughly and thoughtfully by Fr. Hugh Somerville-Knapman, OSB, a Benedictine monk and priest in England, in a blog post, Vale Vatican II. One excerpt:
“It happened over half a century ago, was conditioned by and directed to the world of the 1960s, a world that has changed beyond recognition as of 2017. It described itself as a pastoral council, and it sought to repackage the teaching, life and worship of the Church to suit a world in flux. For this very reason the Council was necessarily going to have a best-before date. That date has been passed. The sad thing is that its milk turned sour very soon after packaging.”
The full post is here: https://hughosb.com/2017/09/25/vale-vatican-ii-moving-on/

What Are the Laity to Do?

In a similar vein, convert and blogger Fr. Dwight Longenecker wrote an observation about the evolution of two disparate stems in the Catholic Church, one liberal and one traditional. A question raised in his post is, what are laity to do, in the light of so much onslaught be secular society and liberal and heretical forces in the Church? Fr. Longenecker correctly counsels the faithful to keep their heads down, learn the Faith better, and work to develop initiatives at the parish level. Certainly our experience in Windsor and metro Detroit has been that growth in the traditional Catholic sphere comes from clergy and laity working together at the grass roots level. We cannot expect the hierarchy to do our work for us. The entire post is here: https://dwightlongenecker.com/americas-two-catholic-churches/

Savannah, Georgia Latin Mass Community

Gets Front Page Coverage in Secular Newspaper The Savannah, Georgia Morning News gave prominent front page space to a well-written story about the Latin Mass Community of St. John the Baptist Cathedral and the appeal of the Traditional Mass. Sentiments expressed therein could be heard from almost any Tridentine community: http://savannahnow.com/news/2017-09-24/mass-mystery-has-been-around-10-years-cathedral-use-latin-was-reapproved


The article contains a link to a video of a Communion Motet being sung by the Latin Mass choir: https://www.facebook.com/SavannahLatinMassCommunity/videos/vb.1514066975480911/1995261054028165/

Tridentine Masses This Coming Week
  • Mon. 11/27 7:00 PM: Low Mass at St. Josaphat (Our Lady of the Miraculous Medal)
  • Tue. 11/28 7:00 PM: Low Mass at Holy Name of Mary, Windsor (Votive Mass for Peace)
  • Fri. 12/01 7:00 PM: High Mass at Old St. Mary’s (Votive Mass of the Angels) – Celebrant: Fr. Joe Tuskiewicz; Devotions to the Sacred Heart before Mass; Choir will sing Missa Brevis by Palestrina; Reception after Mass.
  • Sat. 12/02 8:30 AM: Low Mass at Miles Christi (St. Vivian, Virgin & Martyr)
  • Sun. 12/03 1:30 PM: High Mass at St. Hyacinth, Detroit (First Sunday of Advent) – Celebrant: Fr. Stephen Wolfe, SJ; Rosary at 1:10 PM; Brunch with St. Nicholas from 10:00 AM – 1:00 PM.
  • [Comments? Please e-mail tridnews@detroitlatinmass.org. Previous columns are available at http://www.detroitlatinmass.org. This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for November 26, 2017. Hat tip to Alex Begin, author of the column.]

    Tridentine Masses coming this week to metro Detroit (including Windsor, Canada) and east Michigan


    Tridentine Masses This Coming Week

    Sunday


    Monday


    Tuesday


    Wednesday


    Thursday


    Friday


    Saturday


    * NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

    Is it time to move beyond Vatican II?

    An excerpt from a recent church bulletin in Windsor, Canada:
    So much justification for departures from orthodox Catholic teaching has been proffered in the name of Vatican II over the past 50 years, that one can become numb. In recent years questions have started to arise as to how long Vatican II can serve as a motivating force. The circumstances that brought about the convocation of the Second Vatican Council are no longer the driving factors in contemporary Catholic life. Nowadays we are facing new challenges: Dramatically falling Mass attendance, an aging Catholic populace without adequate replacement from the young, a lack of priestly and religious vocations, declining standards for liturgy and sacred music, and so forth. Ecumenism and relations with our Protestant brethren must no longer be primary concerns when Catholics themselves do not sufficiently understand their own faith. The old justifications have become tired, while the growth of traditional liturgy, the devotional life, Latin Mass communities, and the authentic fellowship found therein have become concrete examples of how Catholicism can flourish when it is presented and lived in all its fullness.

    These notions have been articulated thoroughly and thoughtfully by Fr. Hugh Somerville-Knapman, OSB, a Benedictine monk and priest in England, in a blog post, Vale Vatican II. One excerpt:
    “It happened over half a century ago, was conditioned by and directed to the world of the 1960s, a world that has changed beyond recognition as of 2017. It described itself as a pastoral council, and it sought to repackage the teaching, life and worship of the Church to suit a world in flux. For this very reason the Council was necessarily going to have a best-before date. That date has been passed. The sad thing is that its milk turned sour very soon after packaging.”
    The full post is here: https://hughosb.com/2017/09/25/vale-vatican-ii-moving-on/
    [Hat tip to A.B.]

    Friday, November 24, 2017

    Even this supporter of Teilhard de Chardin finds Massimo Faggioli's and James Martin's effort to rehabilitate him "weird"

    Read especially the last parts of Mark Lambert's "I may surprise you with a defence of Teilhard de Chardin" (November 23, 2017).

    ... his reputation as a bit of a rebel means that an approval of a proposal asking for Pope Francis to remove the monitum has almost inevitably, drawn support from Pope Francis merry band of theological nitwits & cheering boys. The fact that such people as Fr. James Martin and Massimo Faggioli are cheering for the petition to remove the monitum (warning) against the writings of Teilhard... well... it speaks volumes, doesn't it?

    Ii could easily be argued that the central error of our times is evolutionism taken as a paradigm for the whole of reality, including God, revelation, tradition, and morality. As Father Z puts it, if Teilhard's writings were ambiguous and seriously erroneous when the monitum was imposed, then surely they still are? ...

    ... I can't help but be disappointed by this constant desire to forego the practice and common sense of the past and re-write everything in the ink of modern secularism. Isn't this glib jostling for attention intellectually drab and dishonest?

    Yes I defend Teilhard de Chardin's extravagant and audacious writings. I love them! As a scientist he wanted a free-ranging, peer review of his work. His ideas should be challenged, but not demonised. But I don't mistake them for the teaching of my Church, and I don't regret or seek to revoke the very valid monitum placed on them in 1962. Fr Teilhard de Chardin accepted the Holy See's censure, & he would have accepted the monitum as a just act by the teaching authority of the Church, just as he accepted the censure of his superior in 1925. The fact that Faggioli and Martin are seeking to rehabilitate him somehow is weird (given he is pretty much old hat these days), and strikes me as just another anti-orthodoxy bandwagon for them to jump on.
    [Hat tip to J.M.]