Cardinal Burke visits Sisters’ Swiss Foundation
(Be sure to visit the link to see beautiful and inspiring pictures)
On the feast of Our Lady of the Seven Sorrows, September 15, His Eminence, Raymond Leo Cardinal Burke, Prefect of the Supreme Tribunal of the Apostolic Signatura, visited the foundation of the Sisters Adorers in Switzerland on the first anniversary of its establishment.
Located in the Diocese of Basel, Switzerland, quite near the border with France, the House of the Eucharistic Heart of Jesus is nestled in the Alps, which provide a very appropriate atmosphere for prayer, work, and community, in the spirit of the Sisters’ Patrons, St. Francis de Sales, St. Jane Frances de Chantal, and St. Madeleine Sophia Barat.
The Institute’s Prior General, Monsignor Wach, and several Canons and seminarians were present to welcome the Cardinal and to provide the liturgical assistance for the Pontifical High Mass and solemn blessing of the religious house. The Sisters beautifully sang the Chants of the Mass, and many local faithful, including the benefactors who donated the house and property to extraordinary event. After the Liturgy, a chamber concert was offered to mark the occasion, and the Sisters prepared a splendid meal in honor of His Eminence. On the tour of the convent the Sisters were able to show to Cardinal Burke the needlework and embroidery projects which form an important part of their daily Ora et Labora.
“…it is normal to use the extraordinary form of the Roman Rite.”
Cardinal Cañizares explains why he agreed to preside over Saturday’s mass for faithful from the “Una cum Papa nostro” pilgrimage, in St. Peter’s Basilica
“I gladly accepted to celebrate next Saturday’s mass for pilgrims who came to thank the Pope for the gift of the motu proprio Summorum Pontificum because it is a way to make others understand that it is normal to use the extraordinary form of the Roman Rite…” This was the answer Cardinal Antonio Cañizares Llovera, Prefect of the Congregation for Divine Worship, gave to Vatican Insider when asked about the meaning of next Saturday’s (3 November) mass which will be celebrated at 15:00 in St. Peter’s Basilica. This morning, the spokesman for the “Una cum Papa nostro” pilgrimage announced that Archbishop Augustine Di Noia, Vice President of Pontifical Commission Ecclesia Dei will be present at the mass.
What is the point of the pilgrimage?
“To give thanks to God and thank the Pope for the motu proprio he issued five years ago, recognising the value of the liturgy celebrated according to the missal of the Blessed John XXIII and marking continuity with the tradition of the Roman Rite. By recognising the previous liturgy one understands that reform does not mean doing away with older traditional practices.”
Why did you agree to celebrate mass for pilgrims who follow the pre-conciliar Rite?
I agreed because it is a way to show people it is normal to use the 1962 missal: there are two forms of the same Rite but there is only one Rite, so it is normal to use it during mass celebrations. I have already celebrated a number of masses according to the missal introduced by the Blessed John XXIII and I will gladly do so again on this occasion. The Congregation in which the Pope has called me to act as Prefect does not oppose the use of the old liturgy, although the task of our dicastery is to enhance the meaning of liturgical renewal according to the directives of the Sacrosanctum Concilium constitution and follow in the footsteps of the Second Vatican Council. In relation to this it must be said that the extraordinary form of the Latin Rite must draw inspiration from the conciliar Constitution which in the first ten paragraphs focuses on the true spirit of the liturgy and so is relevant to all rites.”
What is your opinion regarding the implementation of the motu proprio Summorum Pontificum, five years on?
“I do not know the details regarding the world situation, partly because it is the Ecclesia Dei Commission that deals with this but I think that people are gradually beginning to understand that the liturgy is core to the Church and we have to revive the sense of mystery and sacredness in our celebrations. Furthermore, I believe that five years on we are able to better understand that it is not just about some faithful feeling nostalgia for the Latin Rite but about adding to the meaning of the liturgy. We are all part of the Church, we are all in one communion. Pope Benedict XVI explained this very well and on the first anniversary of the motu proprio, he recalled that “no one is unwelcome in the Church.”
From the Catholic Heritage Association:
Brandmüller: the Mass of Paul VI IS NOT the Mass of the Council
Sacrosanctum Concilium never really implemented
The Second Vatican Council was a Pastoral Council that also provided dogmatic explanations. Had there ever been anything like it previously in the history of the Church?[Brandmüller:] It does in fact seem as though Vatican II marked the beginning of a new type of Council. The language that was used during it and the completeness of the texts show that the Council fathers was not as much motivated by the need to pass judgement on controversial new ecclesiastical and theological issues, but rather by the wish to turn their attention to public opinion within the Church and the entire world, in the spirit of the annunciation.Shouldn’t a Council be declared a failure if fifty years on it has not been warmly received by the faithful? Benedict XVI warned against a misleading interpretation of the Council, particularly in terms of the hermeneutics of [rupture]…[B:]This is one of those cliché questions that stem from a new existential sentiment; that feeling of confusion that is typical of our times. But what is fifty years after all?! Cast your mind back to the Council of Nicaea in 325. The disputes surrounding the dogma of this Council – about the nature of the Son, that is, whether he was made of the same substance as the Father or not – continued for more than a hundred years. St. Ambrose was ordained Bishop of Milan on the occasion of the fiftieth anniversary of the Council of Nicaea and had to fight hard against the Arians who refused to accept the Nicene provisions. Briefly afterwards came a new Council: the First Council of Constantinople of 381 which was deemed necessary in order to complete the profession of the faith at Nicaea. During this Council, St. Augustine was given the task of dealing with requests and fighting back heretics until his death in 430. Frankly, even the Council of Trent was not very fruitful until the Golden Jubilee of 1596. It took a new generation of Bishops and prelates to mature in the “spirit of the Council” before its effect could really be felt. We need to allow ourselves a little more breathing space.Let us talk now about the fruits which the Vatican II produced. Can you comment on this?[B:] First of all of course the “Catechism of the Catholic Church” in comparison with the Tridentine Catechism: after the Council of Trent, the Catechismus Romanus was launched in order to provide parish priests, preachers etcetera with guidelines on how to preach and announce the Gospel or evangelize.Even the 1983 Code of Canon Law can be considered a consequence of the Council. I must emphasise that the form of the post-conciliar liturgy with all its distortions, is not attributable to the Council or to the Liturgy Constitution established during Vatican II which by the way has not really been implemented even to this day. The indiscriminate removal of Latin and Gregorian Chants from liturgical celebrations and the erection of numerous altars were absolutely not acts prescribed by the Council.With the benefit of hindsight, let us cast our minds back in particular to the lack of sensitivity shown in terms of care for the faithful and in the pastoral carelessness shown in the liturgical form. One need only think of the Church’s excesses, reminiscent of the Beeldenstorm (the statue/image storm) which occurred in the 18th century. Excesses which catapulted numerous faithful into total chaos, leaving many fumbling around in the dark.Just about anything and everything has been said on this subject. Meanwhile, the liturgy has come to be seen as a mirror image of Church life, subject to an organic historical evolution which cannot – as did indeed happen – suddenly be changed by decree par ordre de mufti. And we are still paying the price today. [Source, adapted]
|Divine Jesus, Faithful Friend|
Regarding the arrest and release on bail of Archbishop-elect of San Francisco, Salvatore Cordileone, for DUI after having dinner with friends and his mother and while driving the latter to her home in San Diego, and his sincere apology, we have this to say: have you prayed for your bishop today?
Cardinal O’Malley was expected ahead of time. He was a longtime friend of Miss Gray’s, recalling how together they planned the first March in 1974.
Cardinal Wuerl was a major surprise. As far as I am aware (please correct me if I am wrong, Pittsburgh TLM’ers), this was quite possibly the first public traditional Latin Mass he has attended since his seminary days in the 1960s. Thank you, Nellie!
– that among the activities of the congregation for the doctrine of the faith must also be included the republication in the November 30, 2011 issue of “L’Osservatore Romano” of the text by then cardinal Joseph Ratzinger published in 1998 in a volume “On the pastoral care of the divorced and remarried.” This republication – it is explained – was intended to “draw the attention of pastors” to that volume, “unfortunately little known,” which reiterates the traditional Catholic position on the argument and in which, among other things, it is confirmed that the practice of the Orthodox Churches of admitting under certain conditions a second and third marriage after the failure of the first remains “unacceptable for doctrinal reasons.”
– that last year, the disciplinary office of the congregation for the doctrine of the faith opened 599 new procedures, 440 of them concerning “delicta graviora,” and that the most numerous of these, 404 to be exact, are cases of abuse perpetrated by clergy against minors. With regard to this, the volume points out that “in the year 2011, with respect to the year 2010, the disciplinary office received fewer notifications,” but that nonetheless “with respect to previous years (for example, the period of 2005–2009) the number of cases has risen considerably.” Also in this area, moreover, the congregation for the doctrine of the faith submitted to the pope a request for the removal “ex officio” from the clerical state of 125 subjects, and for another 135 a request for dispensation from priestly obligations.
– that during the same period, the congregation for the clergy – for reasons other than “delicta graviora” – issued 540 certifications of dispensation from priestly obligations for 49 diocesan deacons, 26 religious deacons, 280 secular priests, and 185 religious.
– that the congregation for divine worship, in addition to its ordinary administration, declares that “it is closely following the proposal of ‘thematic homilies’ in conjunction with the congregation for the doctrine of the faith and the congregation for the clergy,” evidently with the intention of improving the content of preaching at Masses.
– that the work of the pontifical council for legislative texts continues for the revision of some portions of the code of canon law, concerning questions of penal law, procedural law, matrimonial law, and patrimonial law, and relations between the code of the Latin Church and that of the Eastern Churches. The process for the reform of penal law turns out to be particularly advanced.
– that while the examination is underway by the congregation for the doctrine of the faith into the Marian apparitions of Medjugorje, through an international commission of inquiry that met four times in 2011, the pontifical academy of the Immaculate, for which “the problem of the lack of academics is becoming even more acute,” received many requests from prayer groups that “born from Medjugorje, have no point of reference in order to channel the grace of conversion obtained in that blessed place.”
The Societas Ecclesia Dei Sancti Joseph, a Filipino Catholic society dedicated to the Traditional Latin Mass and a member of Foederatio Internationalis Una Voce, has announced that the TLM has returned to the Dominican-run University of Santo Tomas in Manila.
Founded in 1611, it is the Philippines’ sole Pontifical University and the world’s largest Catholic university located in one campus in terms of student numbers (around 45,000 students in the Manila campus). From their official blog:
As previously announced, the evening of August 24, 2012 saw the Traditional Latin Mass being celebrated in public in the University of Santo Tomas (UST) for the first time since the liturgical reforms of Paul VI took effect. UST is the Philippines’ oldest existing university and sole Pontifical University. It is also the world’s largest Catholic university located in one campus in terms of the number of students (around 45,000 students in the Manila campus).
This surely ranks among the greatest achievements of the canonically-regular branch of the Traditional Latin Mass movement in the Philippines since it began in 1987. It was organized by students and faculty of this university, with training and other forms of assistance provided by Societas Ecclesia Dei Sancti Joseph (SEDSI).
The Mass was offered in the St. Dominic Chapel in the 3rd floor of the Tan Yan Kee Student Center. The chapel could hold about 60-70 people maximum (including choir and altar servers) but the crowd in attendance — far more than a hundred-strong — greatly exceeded expectations, and spilled out into the surrounding corridors. Screens and projectors had to be used to allow the faithful who were in the corridors to follow what was happening inside the chapel. The vast majority of the attendees were students of the University. Most of the servers and the whole choir were also drawn from UST students — all in their late teens and early twenties — who had practiced for this occasion for the past several weeks.
The Mass was offered by Fr. Michell Joe “Jojo” Zerrudo, priest of the Diocese of Cubao, Chaplain of SEDSI and celebrant of the daily TLM in Holy Family Parish, Roxas District, QC. He is an alumnus of the Central Seminary, one of the Philippines’ two national seminaries, located in UST and run by the Dominican Fathers. In choir was Fr. Winston Fernandez Cabading OP, who was vital to the whole project of returning the TLM to UST.
It is hoped that the Traditional Latin Mass will be offered monthly in UST. Plans are already being made for another Traditional Latin Mass in September, this time in a larger venue within the University. Should this push through, the City and Archdiocese of Manila (where UST is located) will once again have a regular Traditional Latin Mass for the first time since the First Friday Mass in the tiny chapel of the now-defunct Marian Center in Quiapo, Manila ceased sometime in 2010. UST will also become the second Filipino Catholic university (after the Ateneo De Manila University in Quezon City) and, not counting seminaries, the third Catholic institute of higher education in the Philippines (the first being La Consolacion College in Bacolod City) to have a regular TLM in its premises.
Leghorn. Liturgical service is assured by the ‘Institute Christ the King Sovereign Priest’.
[I]t remains each man’s duty to retain an understanding of the whole human person in which the values of intellect, will, conscience and fraternity are preeminent
Saint Louis, King of France, went on a pilgrimage to visit the sanctuaries in the world. And having heard of the fame of the sanctity of Brother Giles, who was one of the first companions of Saint Francis, he determined in his heart to go and visit him in person; for which object he set out for Perugia, where the said brother then lived. He arrived at the convent-gate as if he had been a poor unknown pilgrim, and asked with great importunity for Brother Giles, without telling the porter who it was who wished to see him; and the porter went to Brother Giles, and told him there was a pilgrim at the gate who asked for him. But the Lord having revealed to Brother Giles that the pilgrim was the King of France, he left his cell in haste, and ran to the gate without asking any questions. They both knelt down and embraced each other with great reverence and many outward signs of love and charity, as if a long friendship had existed between them, though they had never met before in their lives. Neither of them spoke a word; and after remaining clasped in each other’s arms for some time, they separated in silence, Saint Louis to continue his journey, and Brother Giles to return to his cell.As the king departed, a certain friar inquired of one of those who accompanied him who it was that had embraced Brother Giles, and he answered that it was Louis, King of France; and when the other brothers heard this, they were all sorrowful because Brother Giles had not spoken to him; and giving vent to their grief, they said: “O Brother Giles, why hast thou been so uncivil as not to say a word to so holy a king, who has come from France to see thee, and hear from thee some good words?” Brother Giles answered: “Beloved brothers, be not surprised at this, that neither could I say a word to him nor he to me; for no sooner had we embraced each other than the light of divine wisdom revealed his heart to me, and mine to him; and by a divine operation we saw into each other’s hearts, and knew far better what we had to say than if we had explained in words that which we felt in our hearts. For so imperfectly the tongue of man reveals the secret mysteries of God, that words would have been to us rather a hindrance than a consolation. Know, then, that the king went away from me well satisfied, and greatly comforted in mind.”
From the Catholic Heritage Association: