Traditional Latin Catholic Mass returns to Lafayette, IN

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By Brian Poe

Lafayette, Indiana Feb 22, 2009 (UVC) Father David Hasser from St. Patrick’s Catholic Church of Kokomo is now celebrating the Traditional Latin Mass (extraordinary form) 5pm every fourth Sunday at St. Ann’s Church in Lafayette.  Over 200 souls came Sunday afternoon to St. Ann’s Catholic Church to witness the return of the Latin Mass to Lafayette.  Many worshippers found this Mass to be truly ‘extraordinary’ and are praying for the increased frequency of this Mass, hopefully every Sunday.

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With the formation of St. Rita’s Latin Mass Community, Una Voce Lafayette’s Jeremy Sheiko, President and Mary Sheiko, Secretary have both worked extremely hard pulling the return of the Traditional Latin Mass together and is delighted everything went as planned.  Mary is looking for members to participate in the Choir Schola, Servers, and Volunteers to help with the pitch-in dinners.  Una Voce Lafayette is also accepting donations for particular items needed for the altar and the Mass itself.  Please contact UnaVoceLafayetteIndiana@gmail.com if you can help support this much needed ministry. 

Sunday Mass Schedule:

  • February 22, 2009 at 5pm, Quinquagesima Sunday and St. Peter’s Chair in Antioch
  • March 22, 2009 at 5pm, Laetare Sunday (Forth Sunday in Lent)
  • April 26, 2009 at 5pm, Second Sunday after Easter
  • May 24, 2009 at 5pm, Sunday after the Ascension
  • June 28, 2009 at 5pm, Fourth Sunday after Pentecost
  • July 26, 2009 at 5pm, Eighth Sunday after Pentecost

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H.E. Bishop William’s Declaration

DECLARATION

The Holy Father and my Superior, Bishop Bernard Fellay, have requested that I reconsider the remarks I made on Swedish television four months ago, because their consequences have been so heavy.

Observing these consequences I can truthfully say that I regret having made such remarks, and that if I had known beforehand the full harm and hurt to which they would give rise, especially to the Church, but also to survivors and relatives of victims of injustice under the Third Reich, I would not have made them.

On Swedish television I gave only the opinion (…”I believe”…”I believe”…) of a non-historian, an opinion formed 20 years ago on the basis of evidence then available and rarely expressed in public since. However, the events of recent weeks and the advice of senior members of the Society of St. Pius X have persuaded me of my responsibility for much distress caused. To all souls that took honest scandal from what I said before God I apologise.

As the Holy Father has said, every act of injust violence against one man hurts all mankind.


+Richard Williamson
London, 26 February 2009.

Ash Wednesday TLM Schedule

H.H. Pope Benedict XVI receives ashes on his head during an Ash Wednesday ceremony inside the fifth-century Basilica of St. Sabina to mark the start of the solemn Lenten season, in Rome, Wednesday, Feb. 6, 2008.

H.H. Pope Benedict XVI receives ashes on his head during an Ash Wednesday ceremony inside the fifth-century Basilica of St. Sabina to mark the start of the solemn Lenten season, in Rome, Wednesday, Feb. 6, 2008.

Ash Wednesday Schedule

6:00 PM

at Our Lady of Mt Carmel (parish hall)

1155 W 146th Street

Carmel, Indiana 46032

Note:  Mass will be offered in the parish hall which is located in the grade school right next door from the church.

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Ash Wednesday

ash-wednesday

Ash Wednesday marks the beginning of the 40 days of the Lenten Season. The number 40 has always had special significance particularly in Sacred Scripture. St. Jerome observes that this number denotes punishment and affliction. After all, there were 40 days and nights of the Flood, 40 years of exile in the desert, 40 days of scoffing by Goliath before David rose up, and 40 days in which both Moses and Elias had to fast before receiving the commandments of God and setting eyes on Mount Horeb, respectively. So too, we read in the Gospel account of the First Sunday of Lent, that Christ fasted 40 days and nights as a preparation for His public ministry in Galilee. The Church, therefore, following the example of Her Divine Founder, bids the faithful to fast and make reparation for their sins. Traditionally, this has been done in three ways, namely, prayer, fasting and almsgiving. The ancient discipline of fasting consists of eating only one full meal (at which meat can be eaten) and two smaller meals (colations) which do not equal the full meal. When there is full abstinence along with fasting, then no meat is to be eaten as is the case on  Fridays of Lent according to the traditional discipline. The other days of Lent, except Sunday, are considered days of fasting, however, with partial abstinence i.e. one full meal with meat, two lesser meals with no meat. This discipline is no longer enforced by Church law and has been reduced to Ash Wednesday and Good Friday as the only days of fasting and complete abstinence. The Fridays during Lent are days of complete abstinence. Nevertheless, the ancient practice is laudable and recommended especially for those who are physically capable of doing so. We recall the words of Benedict XIV, of blessed memory, who wrote in his encyclical concerning the Lenten fast Non ambigimus:

The observance of Lent is the very badge of the Christian warfare. By it we prove ourselves not to be enemies of the cross of Christ. By it we avert the scourges of divine justice. By it we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God’s glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted that such negligence would become the source of misery to the world, of public calamity, and of private woe. (our emphasis)

In the ancient Roman Rite, the faithful on Ash Wednesday approach the Communion rail before Holy Mass to receive ashes (from the blessed palms/foliage of the previous year) on their foreheads in the form of a cross. The priest as he administers the ashes says, “Remember man that thou art dust and unto dust thou shalt return” (Meménto, homo, quia pulvis es, et in púlverem revertéris). The custom of distributing the ashes to the faithful arose from a devotional imitation of the practice observed in the case of public penitents. Although it is not a holy day of obligation, receiving the ashes is a worthy manner of beginning the season which liturgically-speaking begins on the First Sunday of Lent. The words of the Introit of Ash Wednesday are a wonderful reminder of what God does during this season of Lent: “Thou hast mercy upon all, O Lord, and hatest none of the things which Thou hast made, overlooking the sins of men for the sake of repentance, and sparing them: because Thou art the Lord our God” (our emphasis).

Vatican liturgical official makes new plea for ‘reform of the reform’

Archbishop Ranjith

Archbishop Ranjith

Feb. 23, 2009 (CWNews.com) – A key Vatican official has called for “bold and courageous” decisions to address liturgical abuses that have arisen since the reforms of Vatican II.

Archbishop Malcolm Ranjith, the secretary of the Congregation for Divine Worship, cites a flawed understanding of Vatican II teachings and the influence of secular ideologies are reasons to conclude that– as then-Cardinal Joseph Ratzinger said in 1985– “the true time of Vatican II has not yet come.” Particularly in the realm of the liturgy, Archbishop Ranjith says, “The reform has to go on.”

Archbishop Ranjith

Archbishop Ranjith

Archbishop Ranjith, who was called to the Vatican personally by Pope Benedict to serve as a papal ally in the quest to restore a sense of reverence in the liturgy, makes his comments in the Foreword to a new book based on the diaries and notes of Cardinal Fernando Antonelli, who was a key figure in the liturgical-reform movement both before and after Vatican II.

The writings of Cardinal Antonelli, Archbishop Ranjith says, help the reader “to understand the complex inner workings of the liturgical reform prior to an immediately following the Council.” The Vatican official concludes that implementation of the Council’s suggested reforms often veered away from the actual intent of the Council fathers. As a result, Archbishop Ranjith concludes, the liturgy today is not a true realization of the vision put forward in the key liturgical document of Vatican II, Sacrosanctum Concilium (doc).

Specifically, Archbishop Ranjith writes:

Some practices which Sacrosanctum Concilium had never even contemplated were allowed into the Liturgy, like Mass versus populum, Holy Communion in the hand, altogether giving up on the Latin and Gregorian Chant in favor of the vernacular and songs and hymns without much space for God, and extension beyond any reasonable limits of the faculty to concelebrate at Holy Mass. There was also the gross misinterpretation of the principle of “active participation.”

The Sri Lankan prelate argues that it in order to carry out a “reform of the reform,” it is essential to recognize how the liturgical vision of Vatican lI became distorted. He praises the book on Cardinal Antonelli for allowing the reader to gain a better understanding of “which figures or attitudes caused the present situation.” This, the archbishop says, is an inquiry “which, in the name of truth, we cannot abandon.”

While acknowledging “the turbulent mood of the years that immediately followed the Council,” Archbishop Ranjith reminds readers that in summoning the world’s bishops to an ecumenical council, Blessed John XXIII intended “a fortification of the faith.” The Council, in the eyes of Pope John, was “certainly not a call to go along with the spirit of the times.”
However, he continues, the Council took place at a time of great worldwide intellectual turmoil, and in its aftermath especially, many would-be interpreters saw the event as a break from the prior traditions of the Church. As Archbishop Ranjith puts it:

Basic concepts and themes like Sacrifice and Redemption, Mission, Proclamation and Conversion, Adoration as an integral element of Communion, and the need of the Church for salvation–all were sidelined, while Dialogue, Inculturation, Ecumenism, Eucharist-as-Banquet, Evangelization-as-Witness, etc., became more important. Absolute values were disdained.

Even in the work of the Consilium, the Vatican agency assigned to implement liturgical changes, these influences were clearly felt, the archbishop notes:

An exaggerated sense of antiquarianism, anthopologism, confusion of roles between the ordained and the non-ordained, a limitless provision of space for experimentation– and indeed, the tendency to look down upon some aspects of the development of the Liturgy in the second millennium– were increasingly visible among certain liturgical schools.

Today, Archbishop Ranjith writes, the Church can look back and recognize the influences that distorted the original intent of the Council. That recognition, he says, should “help us to be courageous in improving or changing that which was erroneously introduced and which appears to be incompatible with the true dignity of the Liturgy.” A much-needed “reform of the reform,” he argues, should be inspired by “not merely a desire to correct past mistakes but much more the need to be true to what the Liturgy in fact is and means to us and what the Council itself defined it to be.”

Archbishop Ranjith’s 10-page Foreword appears in the English-language edition of a book entitled True Development of the Liturgy is written by Msgr. Nicola Giampietro, who serves on the staff of the Congregation for Divine Worship. It will be available in September from Roman Catholic Books.

Rules for Fasting & Abstinence

ITALY VATICAN ASH WEDNESDAY

H.H. Pope Benedict XVI, center, flanked by H.E. Cardinal Hoyos left, leads an Ash Wednesday procession to the fifth-century Basilica of St. Sabina to mark the start of the Lenten season in Rome, Wednesday, Feb. 6, 2008.

Canon Law of the Catholic Church concerning fasting and abstinence for Latin Rite Catholics states:

Can. 1249 — All members of the Christian faithful in their own way are bound to do penance in virtue of divine law; in order that all may be joined in a common observance of penance, penitential days are prescribed in which the Christian faithful in a special way pray, exercise works of piety and charity, and deny themselves by fulfilling their responsibilities more faithfully and especially by observing fast and abstinence according to the norm of the following canons.

Can. 1250 — All Fridays through the year and the time of Lent are penitential days and times throughout the universal Church.

[Although no particular penance is prescribed by the Church (ref. Can. 1250), the old discipline of abstinence on all Fridays and of fasting on all weekdays of Lent may be maintained. If not, it must be replaced by some other form of penance.]

Can. 1251 — Abstinence from eating meat or another food according to the prescriptions of the conference of bishops is to be observed on Fridays throughout the year unless they are solemnities; abstinence and fast are to be observed on Ash Wednesday and on the Friday of he Passion of he Death of Our Lord Jesus Christ.

[Whenever a solemnity (first class feast) falls on a Friday, abstinence is dispensed.]

Can. 1252 — All persons who have completed their fourteenth year are bound by the law of abstinence; all adults are bound by the law of fast up to the beginning of their sixtieth year. Nevertheless, pastors and parents are to see to it that minors who are not bound by the law of fast and abstinence are educated in an authentic sense of penance.

Can. 1253 — It is for the conference of bishops to determine more precisely the observance of fast and abstinence and to substitute in whole or in part for fast and abstinence other forms of penance, especially works of charity and exercises of piety.

[In the United States and many other countries the day of abstinence are Ash Wednesday and all Fridays of Lent. On other Fridays, one is allowed to commute abstinence into another form of penance (e.g., the Way of the Cross).]

Minor Orders

by Shawn Tribe, founding editor of The New Liturgical Movement.

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I’ve often been struck by the wisdom of a seminary path whereby a young man would pass through particular ‘rites of passage’ if you will, along the way to Holy Orders. For those who aren’t familiar with this, until 1972 when this was changed, there were four minor orders (Porter, Lector, Exorcist, Acolyte) followed by the three major orders (Subdeacon, Deacon, Priest). As a seminarian went through his seminary training, he received these ‘preparatory offices.’

The steps for Minor and Major orders.  Notice that the figure to the far left stands outside the door!

The steps for Minor and Major orders. Notice that the figure to the far left stands outside the door!

The initial part of this, and the introduction into the ‘clerical state’, would see new seminarians move from the state of wearing lay clothes to receiving the tonsure and being vested with the cassock. (This is what is pictured above).

 

The reason I speak of this as being “wise” is for a couple of simple reasons. We look at the liturgical year in terms of the sanctification of time. It seems to me that in that seven year journey to the priesthood, the reception of these minor orders, and eventually the major orders, can be a kind of means for sanctifying the time of seminary formation and the journey to the Catholic priesthood in a way analogous to how the liturgical year sanctifies the days and months of the year and focused the mind upon the mysteries of our salvation — particularly so if these are dispensed throughout one’s years in the seminary as is typically done in today’s classical rite seminaries to the best of my knowledge.

From a spiritual perspective, having such spread out through one’s time in seminary (which wasn’t always the case as some of our commenters have noted, but which certainly seems more the case in classical rite seminaries now) would certainly be very helpful in keeping one’s mind and heart focused upon the precise journey one is undertaking and discerning. It further can help emphasize the clerical state and further distinguish seminary formation from simple lay education.

As well, simply from a human, even psychological, perspective it seems that people naturally crave after and need milestones and rites of passage. These things help to keep them focused from that perspective and give one a sense of progress and purpose. In the case of the seminary, as the years go by, the steps toward Holy Orders become clearly delineated.

It seems to me this would not only help in the process of discernment, but it would also help encourage and keep seminarians on that path by means of the sense of focused progress lent to it by reception of those preparatory offices.

This path of the minor and major orders is of course retained in seminaries of the classical Roman rite today, but I should like to hope that at some point, whether our present pontiff or a future one, might look to restore this for all of the Roman rite.

Comment from the poster:  On a February 23rd, 2009, I had a late afternoon phone conversation with the rector of Our Lady of Guadalupe Seminary, Father Josef Bisig, FSSP.  Father Bisig feels that legislation might be forthcoming from the Vatican on this issue.