His Excellency, Bishop Marc Aillet, Ordinary of Bayonne, offered a Pontifical Low Mass at the Church of Saint Francis de Sales for Juventutem pilgrams at World Youth Day. Juventutem is an international movement that was established in 2004 of young Roman Catholics between the ages of 16 to 30 who are attached to the Traditional Latin Mass (Extraordinary Form). The aim of the society is to foster and strengthen relationships between these young people at the national and international levels, and to encourage and assist them in developing their faith.
The prefect of the Congregation for Divine Worship has strongly endorsed the practice of receiving Communion on the tongue, while kneeling. Cardinal Antonio Canizares Llovera told the Catholic News Agency that the traditional posture is a “sign of adoration that needs to be recovered.” When Catholics receive Communion while standing, they should show their reverence with a bow, the Spanish cardinal said; but in practice few people do that. He said: “I think the entire Church needs to receive Communion while kneeling.”
Source(s): these links will take you to other sites, in a new window. •Spanish cardinal recommends that Catholics receive Communion on the tongue (CNA)
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By Peter Jennings
The Catholic Bishops’ Conference of England and Wales have re-established the Friday Penance of abstaining from meat on a Friday.
The law will come into force on Friday 16 September 2011, the First Anniversary of the State Visit by Pope Benedict XVI to the United Kingdom in 2010.
Following their Spring Meeting at Hinsley Hall, Leeds, Monday 9 to Thursday 12 May 2011, the Catholic media office issued the following statement (13 May 2011) under the heading Catholic Witness – Friday Penance:
By the practice of penance every Catholic identifies with Christ in his death on the cross. We do so in prayer, through uniting the sufferings and sacrifices in our lives with those of Christ’s passion; in fasting, by dying to self in order to be close to Christ; in alms-giving, by demonstrating our solidarity with the sufferings of Christ in those in need. All three forms of penance form a vital part of Christian living. When this is visible in the public arena, then it is also an important act of witness.
Every Friday is set aside by the Church as a special day of penance, for it is the day of the death of our Lord. The law of the Church requires Catholics to abstain from meat on Fridays, or some other form of food, or to observe some other form of penance laid down by the Bishops’ Conference.
The Bishops wish to re-establish the practice of Friday penance in the lives of the faithful as a clear and distinctive mark of their own Catholic identity. They recognise that the best habits are those which are acquired as part of a common resolve and common witness. It is important that all the faithful be united in a common celebration of Friday penance.
Respectful of this, and in accordance with the mind of the whole Church, the Bishops’ Conference wishes to remind all Catholics in England and Wales of the obligation of Friday Penance.
The Bishops have decided to re-establish the practice that this should be fulfilled by abstaining from meat.
Those who cannot or choose not to eat meat as part of their normal diet should abstain from some other food of which they regularly partake.
This is to come into effect from Friday 16 September 2011 when we will mark the anniversary of the visit of Pope Benedict XVI to the United Kingdom.
Many may wish to go beyond this simple act of common witness and mark each Friday with a time of prayer and further self-sacrifice. In all these ways we unite our sacrifices to the sacrifice of Christ, who gave up his very life for our salvation
The Holy Mass, celebrated in the respect of the liturgical norms and with a fitting appreciation of the richness of the signs and gestures, fosters and promotes the growth of Eucharistic faith. In the Eucharistic celebration we do not invent something, but we enter into a reality that precedes us, more than that, which embraces heaven and earth and, hence, also the past, the future and the present. This universal openness, this encounter with all the sons and daughters of God is the grandeur of the Eucharist: we go to meet the reality of God present in the body and blood of the Risen One among us. Hence, the liturgical prescriptions dictated by the Church are not external things, but express concretely this reality of the revelation of the body and blood of Christ and thus the prayer reveals the faith according to the ancient principle “lex orandi – lex credendi.” And because of this we can say “the best catechesis on the Eucharist is the Eucharist itself well celebrated” (Benedict XVI, Post-Synodal Apostolic Exhortation “Sacramentum Caritatis,” No. 64). It is necessary that in the liturgy the transcendent dimension emerge with clarity, that of the mystery, of the encounter with the Divine, which also illumines and elevates the “horizontal,” that is the bond of communion and of solidarity that exists between all those who belong to the Church. In fact, when the latter prevails, the beauty, profundity and importance of the mystery celebrated is fully understood. Dear brothers in the priesthood, to you the bishop has entrusted, on the day of your priestly Ordination, the task to preside over the Eucharist. Always have at heart the exercise of this mission: celebrate the divine mysteries with intense interior participation, so that the men and women of our City can be sanctified, put into contact with God, absolute truth and eternal love.
Address to the Ecclesial Convention of the Diocese of Rome
June 15, 2010
Latin Mass Appeal
(Washington, DC) WALKING into church 40 years ago on this first Sunday of Advent, many Roman Catholics might have wondered where they were. The priest not only spoke English rather than Latin, but he faced the congregation instead of the tabernacle; laymen took on duties previously reserved for priests; folk music filled the air. The great changes of Vatican II had hit home.
All this was a radical break from the traditional Latin Mass, codified in the 16th century at the Council of Trent. For centuries, that Mass served as a structured sacrifice with directives, called “rubrics,” that were not optional. This is how it is done, said the book. As recently as 1947, Pope Pius XII had issued an encyclical on liturgy that scoffed at modernization; he said that the idea of changes to the traditional Latin Mass “pained” him “grievously.”
Paradoxically, however, it was Pius himself who was largely responsible for the momentous changes of 1969. It was he who appointed the chief architect of the new Mass, Annibale Bugnini, to the Vatican’s liturgical commission in 1948.
Bugnini was born in 1912 and ordained a Vincentian priest in 1936. Though Bugnini had barely a decade of parish work, Pius XII made him secretary to the Commission for Liturgical Reform. In the 1950s, Bugnini led a major revision of the liturgies of Holy Week. As a result, on Good Friday of 1955, congregations for the first time joined the priest in reciting the Pater Noster, and the priest faced the congregation for some of the liturgy.
The next pope, John XXIII, named Bugnini secretary to the Preparatory Commission for the Liturgy of Vatican II, in which position he worked with Catholic clergymen and, surprisingly, some Protestant ministers on liturgical reforms. In 1962 he wrote what would eventually become the Constitution on the Sacred Liturgy, the document that gave the form of the new Mass.
Many of Bugnini’s reforms were aimed at appeasing non-Catholics, and changes emulating Protestant services were made, including placing altars to face the people instead of a sacrifice toward the liturgical east. As he put it, “We must strip from our … Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren, that is, for the Protestants.” (Paradoxically, the Anglicans who will join the Catholic Church as a result of the current pope’s outreach will use a liturgy that often features the priest facing in the same direction as the congregation. )
How was Bugnini able to make such sweeping changes? In part because none of the popes he served were liturgists. Bugnini changed so many things that John’s successor, Paul VI, sometimes did not know the latest directives. The pope once questioned the vestments set out for him by his staff, saying they were the wrong color, only to be told he had eliminated the week-long celebration of Pentecost and could not wear the corresponding red garments for Mass. The pope’s master of ceremonies then witnessed Paul VI break down in tears.
Bugnini fell from grace in the 1970s. Rumors spread in the Italian press that he was a Freemason, which if true would have merited excommunication. The Vatican never denied the claims, and in 1976 Bugnini, by then an archbishop, was exiled to a ceremonial post in Iran. He died, largely forgotten, in 1982.
But his legacy lived on. Pope John Paul II continued the liberalizations of Mass, allowing females to serve in place of altar boys and to permit unordained men and women to distribute communion in the hands of standing recipients. Even conservative organizations like Opus Dei adopted the liberal liturgical reforms.
But Bugnini may have finally met his match in Benedict XVI, a noted liturgist himself who is no fan of the past 40 years of change. Chanting Latin, wearing antique vestments and distributing communion only on the tongues (rather than into the hands) of kneeling Catholics, Benedict has slowly reversed the innovations of his predecessors. And the Latin Mass is back, at least on a limited basis, in places like Arlington, Va., where one in five parishes offer the old liturgy.
Benedict understands that his younger priests and seminarians — most born after Vatican II — are helping lead a counterrevolution. They value the beauty of the solemn high Mass and its accompanying chant, incense and ceremony. Priests in cassocks and sisters in habits are again common; traditionalist societies like the Institute of Christ the King are expanding.
At the beginning of this decade, Benedict (then Cardinal Joseph Ratzinger) wrote: “The turning of the priest toward the people has turned the community into a self-enclosed circle. In its outward form, it no longer opens out on what lies ahead and above, but is closed in on itself.” He was right: 40 years of the new Mass have brought chaos and banality into the most visible and outward sign of the church. Benedict XVI wants a return to order and meaning. So, it seems, does the next generation of Catholics.
Kenneth J. Wolfe writes frequently for traditionalist Roman Catholic publications.
The first drops of rain have just fallen, with public accusations that the Pope lied this winter in connection with the “Williamson affair.” (see below)
What is it about?
But whatever happens, there is this to keep in mind: many, inside and outside of the Church, would like the Church’s traditional liturgy, known as the Latin Mass — the old liturgy celebrated up until 1970, and two years ago designated by Pope Benedict XVI as the “extraordinary rite” of the Mass — to disappear.
The allegation this morning is that Vatican officials (but not the Pope) lied when they said this winter that no one in the Vatican knew about Bishop Richard Williamson’s views about the Holocaust when the Pope decided to lift his excommication on January 24.
However, this allegation has been exploited by the Church’s current antagonist in Italy, Prime Minsiter Silvio Berlusconi, through his media empire, to suggest that the Pope, too, lied.
Here is the headline being run right now on Google news:
Here is a link to the entire story:
Here are the first few few paragraphs to give you the gist of what is being said:
STOCKHOLM — A Swedish TV program to be aired Wednesday (Note: today) claims that top Vatican officials knew that an ultraconservative British bishop was a Holocaust-denier when his excommunication was lifted in January. The program, which was obtained by The Associated Press prior to broadcast, could add new fuel to the controversy over Bishop Richard Williamson.
Jews and Catholics worldwide were outraged after Pope Benedict XVI lifted the excommunication of Williamson, along with three other ultraconservative bishops, in an attempt to bring dissidents back into the mainstream church.
The order, dated Jan. 21, came as Sweden’s SVT aired an interview recorded two months earlier in which Williamson said he didn’t believe any Jews were killed in gas chambers during World War II.
Vatican officials have said they didn’t know about the interview at the time. Benedict later condemned Williamson’s remarks and spoke out against anti-Semitism and Holocaust denial.
Yet in a follow-up report, SVT says the Vatican had been informed of Williamson’s Holocaust-denial shortly after the interview was recorded in November. It doesn’t suggest, however, that the pope knew about the remarks.
The program singles out Cardinal Dario Castrillon Hoyos, who had been leading efforts to heal the schism with the ultraconservative Society of St. Pius X. The Vatican announced in July that Castrillon Hoyos was stepping down after reaching the customary retirement age of 80.
The SVT program says Sweden’s Catholic diocese informed the apostolic nuncio — the Vatican envoy to Sweden — about Williamson’s remarks and that he in turn informed Vatican officials, including Castrillon Hoyos…
And here is a link to a Time magazine story on Berlusconi: http://www.time.com/time/world/article/0,8599,1923076,00.html
The words “he lied” are admittedly taken from the programme. But it’s a malicious allegation: Benedict has told no lies whatsoever regarding this matter, even if Vatican officials working for him have a case to answer.
The background you need to know is that Il Giornale has been engaged in a furious battle with Vatican Radio and the Catholic newspaper Avvenire, whose editor Dino Boffo it forced to resign after claiming he was a homosexual with a police record. Avvenire
Arborelius wrote: “The content of the interview with Richard Williamson … was sent to the Vatican in November 2008, forewarning that the program with the Holocaust denial would be broadcast on January 21, 2009.
“We, at the diocese office in Stockholm, as we always do in matters of the Church, had forwarded the information we had about SSPX and Richard Williamson, including what we knew about the content in the interview Uppdrag Granskning had with him, to the Vatican,” Arborelius said.
“I want to underline that forwarding information to the Vatican is pure routine, and not something exceptional for this case,” he added.
A fourth consideration is the relationship of the Roman Catholic Church to the world’s Orthodox Churches.
The silence suggests that what transpired was important — perhaps so important that the Holy See thinks it isn’t yet prudent to reveal publicly what was discussed.
But there are numerous “signs” that the meeting was remarkably harmonious…
In memory of the visit, Archbishop Hilarion gave the Pope a pectoral cross, made in workshops of Russian Orthodox Church…
It is especially significant, in this context, that Hilarion, Patriarch Kirill’s “Foreign Minister,” has some of the same deep interests as Benedict XVI: the liturgy, and music.
“As a 15-year-old boy I first entered the sanctuary of the Lord, the Holy of Holies of the Orthodox Church,” Hilarion once wrote about the Orthodox liturgy. “But it was only after my entrance into the altar that the ‘theourgia,’ the mystery, and ‘feast of faith’ began, which continues to this very day.
“After my ordination, I saw my destiny and main calling in serving the Divine Liturgy. Indeed, everything else, such as sermons, pastoral care and theological scholarship were centered around the main focal point of my life — the liturgy.”
These words seem to echo the feelings and experiences of Benedict XVI, who has written that the liturgies of Holy Saturday and Easter Sunday in Bavaria when he was a child were formative for his entire being, and that his writing on the liturgy (one of his books is entitled “Feast of Faith”) is the most important to him of all his scholarly endeavors.
“Orthodox divine services are a priceless treasure that we must carefully guard,” Hilarion has written. “I have had the opportunity to be present at both Protestant and Catholic services, which were, with rare exceptions, quite disappointing… Since the liturgical reforms of the Second Vatican Council, services in some Catholic churches have become little different from Protestant ones.”
Again, these words of Hilarion seem to echo Benedict XVI’s own concerns. The Pope has made it clear that he wishes to reform the Catholic Church’s liturgy, and preserve what was contained in the old liturgy and now risks being lost.
Hilarion has cited the Orthodox St. John of Kronstadt approvingly. St. John of Kronstadt wrote: “The Church and its divine services are an embodiment and realization of everything in Christianity… It is the divine wisdom, accessible to simple, loving hearts.”
These words echo words written by Cardinal Ratzinger, now Benedict XVI, who often said that the liturgy is a “school” for the simple Christian, imparting the deep truths of the faith even to the unlearned through its prayers, gestures and hymns.
Hilarion in recent years has become known for his musical compositions, especially for Christmas and for Good Friday, celebrating the birth and the Passion of Jesus Christ. These works have been performed in Moscow and in the West, in Rome in March 2007 and in Washington DC in December 2007.
Closer relations between Rome and Moscow, then, could have profound implications also for the cultural and liturgical life of the Church in the West. There could be a renewal of Christian art and culture, as well as of faith…
As I said at the outset, the “Williamson affair,” and the effort to ascertain what the Vatican knew, and when, about Williamson’s views, may continue to dominate news headlines, or it may pass away into silence. Time will tell.