The Holy Sacrifice of the Mass

  A Traditional Latin Mass

Offered by

Fr. Andreas Hellmann

The Institute of Christ the King

 Sunday, April 20th, 2008 a.D.

Time: 5:00 pm
(Confessions prior to Mass)
St. Elizabeth Seton Roman Catholic Church
In the Day Chapel
10655 Haverstick Road
Carmel, IN 46033

There will be a potluck following the Mass.

For more information please call:

(317) 581-0315

 

Former FSSP District Superior strengthens St. Mother Theodore Guérin Latin Mass community

diocese.gif

FORT WAYNE, INDIANA – Father George Gabet discovered his love for the old Latin Mass years before his ordination while attending it at Sacred Heart Parish in Fort Wayne. Now he will be serving Sacred Heart, as well as Catholics in South Bend, through his new assignment as a chaplain of a community formed especially for Catholics who worship in the pre-Vatican II rite.

This rite, called the 1962 Roman Missal, the Tridentine Rite and, more recently, the extraordinary form of the Roman Missal, has received greater attention since the July 2007 publication of Pope Benedict XVI’s motu proprio, “Summorum Pontificum,” allowed for greater use of it.

To meet the needs of Catholics wishing to worship in this rite in the Diocese of Fort Wayne-South Bend, Bishop John M. D’Arcy has established the St. Mother Theodore Guérin Community. This community, which came into effect March 1, will consist of parishioners at Sacred Heart in Fort Wayne and St. John the Baptist in South Bend, two parishes that have offered the Tridentine rite Mass since 1990. Father George Gabet will be the community’s chaplain.

While a native of Fort Wayne, Father Gabet is a priest of the Priestly Fraternity of St. Peter, an international community of priests formed in 1988 by Pope John Paul II, the charism of which is the celebration of the Tridentine rite.

Father Gabet is a graduate of Bishop Dwenger High School and Ball State University. Partly through his work in the pro-life movement, he discovered his vocation and entered the international seminary of the Priestly Fraternity of St. Peter in Wigratzbad, Germany in 1991. He was ordained a priest by Bishop D’Arcy in 1997. Father Gabet recently served as North American district superior of the fraternity. During this time, the fraternity opened 11 new apostolates across the United States.

“This will be our 35th diocese that we’ll be working in,” explains Father Gabet of his Fort Wayne assignment, “and also our 40th apostolate within those 35 dioceses in the United States and Canada.”

Father Gabet’s assignment in the Diocese of Fort Wayne-South Bend came at a time when he was looking for a ministry that was less demanding and required less time in airports and Bishop D’Arcy was looking for a priest to continue the work and dedication of priests like Father Dan Leeuw, Father James Seculoff, Father Adam Schmitt, Father James Stoyle and others who have said the Latin Mass in Fort Wayne and South Bend in recent decades.
“I think we need to build up the community in South Bend,” Father Gabet says, noting that the St. John the Baptist community has been without a priest who says the Latin Mass since Father Seculoff’s move to New Haven in 2007.

Father Gabet will travel to South Bend almost every Sunday to celebrate Mass at St. John the Baptist. He will also offer a daily Latin Mass at Sacred Heart in Fort Wayne. Other priests who are willing and available will say the Sunday Mass in Fort Wayne.

Along with saying Mass, the pope’s motu proprio allows for administering the sacraments according to the earlier rituals, notes Brian MacMichael, director of the Office of Worship for the diocese. This, he adds, fits with Father Gabet’s role as a chaplain.

Also as a result of the motu proprio, demand has risen for priests of the Priestly Fraternity of St. Peter.

“We feel blessed to have his ministry here in this diocese,” said Father Robert Schulte, vicar general of the Diocese of Fort Wayne-South Bend.

Father Gabet says he too is happy to be back in Fort Wayne with his family and serving the community that first introduced him to the Tridentine rite.

“It’s every priest’s dream come true,” he notes, thanking God, Bishop D’Arcy and Father John Berg, his superior general.

Addressing the issue of the role of the extraordinary form of Roman Missal in the context of the church as a whole, Father Gabet says the church has always had different rites, all fully in communion with Rome, and that together, they create a beautiful arrangement much as different flowers do in a bouquet. He adds that what is important is meeting the spiritual needs of the faithful and that, for some people, this means the Latin Mass.
“It helps them to be holier,” he notes. “It helps them to pray better.”

SNAPSHOT OF RELIGION IN AMERICA

 Survey Reveals a Fluid Situation

By Father John Flynn, LC

ROME, MARCH 2, 2008 (Zenit.org).- More than one-quarter of American adults have left the faith in which they were brought up. This is one of the most important findings of a survey published last Monday by the Pew Forum on Religion and Public Life.

As always, polls have to be taken with a grain of salt, but the “U.S. Religious Landscape Survey” was based on interviews with more than 35,000 Americans aged 18 and up, giving it greater credibility than most opinion polls.

Nevertheless, the Pew Forum did warn that they relied on people’s self-description of their religious affiliation, regardless of specific beliefs or if they are active members of their churches.

Not only did the study find that 28% have changed their childhood religion, but if switching among different Protestant denominations is included, a hefty 44% of adults have changed their religious status in one form or another.

Another major finding of the survey was that Protestantism will soon lose its status as the majority religion. A bare 51% now declare they are members of one of the Protestant denominations. Other surveys in the 1970s and 1980s put the Protestant numbers at between 60-65%.

There are three main strands in the Protestant churches. Evangelical Protestant churches account for 26.3% of the adult population and roughly one-half of all Protestants. Mainline Protestant churches represent 18.1% of adults and more than one-third of all Protestants. The historically black Protestant churches can count 6.9% of the adult population and slightly less than one-seventh of all Protestants.

The Pew survey cited research by scholars who have stated that it is the mainline Protestant denominations that have suffered a major decline in the last decades, while evangelical Protestants have grown.

Catholic losses

Another group that has lost large numbers is the Catholic Church. The Pew survey noted that while 31.4% of Americans were raised Catholic, among adults only 23.9% consider themselves still to be Catholics. In fact, the survey calculated that approximately 10% of all Americans are former Catholics.

What has saved Catholic numbers from dropping further is the large number of Catholic immigrants, mostly of Hispanic origin. The Pew document puts at 46% the number of immigrants who are Catholic.

The growing Hispanic presence in the Catholic Church has frequently been commented on in the media. On Feb. 19 the Chicago Tribune reported on the ordination of seven permanent deacons of Hispanic origin in St. Nicholas of Tolentine Parish, on Chicago’s South Side.

Citing official sources, the article said that out of the more than 600 permanent deacons in the archdiocese of Chicago, about 150 are Hispanic.

The Vietnamese presence in the Catholic Church is also growing. Although the Pew survey did not report on this, a feature article published last April 15 in the Los Angeles Times went so far as to call them the “new Irish.”

Asians are only 1% of Catholics in the United States, but they account for 12% of seminary students. In California’s Orange County, which is home to the largest Vietnamese community outside Vietnam, already almost 28% of the diocesan priests are Asian, mostly Vietnamese.

Unaffiliated

A category that is notably on the increase is the number of those not affiliated with any religion. According to the Pew survey, 7.3% of the adult population say they were unaffiliated when they were growing up. As adults, however, this increases sharply to 16.1%. All religions are affected by this tendency to lose members in the transition from childhood to adulthood.

Among those who are currently unaffiliated with any particular religion, 44% were raised Protestant and 27% were raised Catholic.

The loss of childhood religion was commented on in an article published Dec. 8 in the New York Times. The article reported on research by sociologist Christian Smith, who found that many young adults are prolonging their adolescence. Such behavior includes delaying marriage until after 30, and relying on parental support for a longer time.

Smith also found that those who prolong adolescence are also more likely to leave the faith of their earlier years and to drift free of religion. Often once they marry and have children they will return to religion, but the longer the period of extended adolescence the less likely this becomes.

The Pew survey also looked at which religions are more heavily made up of people who have switched beliefs. Buddhists, Jehovah’s Witnesses, Unitarians and members of New Age groups are among those with large numbers of members who have come from other backgrounds.

For example, no less than two-thirds of Jehovah’s Witnesses were raised in some other faith or were not affiliated with any particular religion as a child. This rises to nearly three-quarters for Buddhists.

These two groups also have the lowest retention rates of believers. Only 37% of adults who were raised as Jehovah’s Witnesses still identify themselves as such. Just half of all of those who were raised as Buddhists still proclaim the same faith.

Other groups, by contrast, have much lower proportions of members who are converts. Nine out of 10 Hindus were raised Hindu, 89% of Catholics were raised Catholic and 85% of Jews were raised Jewish.

Divergences

One factor standing out in the Pew survey is the danger of making generalizations, given wide differences that exist once factors such as ethnic origin and age are taken into account.

For example, 35% of Latinos and 37% of Asians report having changed their religious affiliation from that in which they were raised. By contrast the rates for blacks — 42% — and whites — 45% — is higher.

Black adults are the group least likely to be religiously unaffiliated, with only 12% of those surveyed putting themselves in this category. Asians are most likely to be unaffiliated, at 23%.

A majority of Hispanics — 58% — identify themselves as Catholic, but 24% are members of Protestant churches.

Age is another factor that accounts for big differences. Among people aged 70 and older, more than half of those who have changed affiliation did so with the same religious tradition, for example, from one Protestant denomination to another. By contrast, among those under age 30, approximately three-quarters of those who have changed affiliation either left one religious tradition for another or for no religion at all.

In fact, a quarter of all adults under age 30 are not affiliated with any particular religion. This compares to just 8% of unaffiliated adults who are 70 and older.

Age counts

Mainline Protestant churches are particularly affected by an aging membership with 51% at age 50 and older. This compares to 40% in the Catholic Church. Overall, in the United States 41% of adults are in this age category.

Ethnicity and age make for some interesting combinations within some churches. The vast majority of Catholics — 85% — aged 70 and over is white, while 45% of Catholics under 30 are Hispanic.

Another variable is sex, with 16% of men declaring they have no formal religious affiliation, compared to 12.8% of women. As well, 5.5% of men say they are atheist or agnostic, as opposed to 2.6% of women.

The survey also found that 27% of married people are in religiously mixed marriages. If this is extended to include different Protestant denominations, then the percentage of mixed marriages is 37%. Among the major religions, Hindus — 90% — and Mormons — 83% — are most likely to have a spouse with the same religion. Catholics follow closely at 78%.

The survey also looked at how income, marriage rates, numbers of children and geographical distribution are related to religion.  A valuable overview of the state of religion in America today.

Leaked Vatican Letter Reveals Seminaries Will Teach Both Forms of the Latin Rite

 FSSP Seminarians

In H.H. Pope Benedict XVI’s ongoing Marshall Plan which is reinvigorating Roman Catholic identity in a secularizing world a Vatican letter leaked today confirms that all seminaries will be instructed to teach students how to celebrate what used to be known as the Tridentine Mass.

Specifics of this letter are published on: FrZ’s blog ( http://wdtprs.com/blog/2008/02/pced-seminarians-have-the-right-and-must-be-trained-in-the-tlm/ ).  This letter is from the Pontifical Commission Ecclesia Dei (PCED).  It is signed by the secretary of the commission, Monsignor Camille Perl, and reveals that the forthcoming clarification of the Pope’s Motu Proprio will require seminaries to teach both the Extraordinary and Ordinary Forms of the Latin Rite.  Viva Il Papa!    

 

What’s Old is New Again

The following article is an exclusive service provided by Columbia, the magazine of the Knights of Columbus.
TLM
What’s Old Is New Again
Pope Benedict XVI’s apostolic letter Summorum Pontificum seeks reconciliation, not a return to the pastBY GERALD KORSON

    When Pope Benedict XVI published an apostolic letter last July promoting a broader usage of the Missal of 1962, it was only the latest of a long line of papal initiatives addressing the spiritual needs of Catholics who are attracted to the liturgical form used prior to the Second Vatican Council.

    The letter, titled Summorum Pontificum, simplifies the conditions under which the Mass of the 1962 Roman Missal may be celebrated. It also encourages that it be made available wherever groups of faithful Catholics desire it. The new norms took effect last Sept. 14, the feast of the Exaltation of the Cross.

    Rather than petition the local bishop as was required under previous norms, “a stable group of faithful who adhere to the earlier liturgical tradition” may go to their own pastor, who “should willingly accept” their request.

    “Basically, what Summorum Pontificum says is that a group of people in a parish can approach their pastor and ask if the older liturgy could be celebrated in that parish,” said Msgr. Anthony Sherman, associate director of the Secretariat on the Liturgy of the U.S. Conference of Catholic Bishops.

    If the pastor responds in the negative, the apostolic letter says, parishioners may petition the local bishop. If the bishop cannot make such arrangements, the matter should be referred to the Pontifical Commission Ecclesia Dei “to obtain counsel and assistance.”

    The new apostolic letter, which the pope issued motu proprio (on his own initiative), also states that priests may celebrate the 1962 liturgy in their private Masses and within their religious communities. Individual pastors may permit the older rituals for the sacraments of baptism, marriage, penance and the anointing of the sick “if the good of souls would seem to require it.”

CALM RECEPTION

    Although liturgical development since Vatican II has often been the subject of division within the Church, Msgr. Sherman said the response to Summorum Pontificum has been “mostly rather calm.”

    Many dioceses, such as Indianapolis, already had parishes that were celebrating the 1962 liturgy, he said, and that “alleviated a lot of pressure.”

    So far, reception of the document suggests that Pope Benedict’s hope for “an interior reconciliation in the heart of the Church” might someday be realized.

    The pope emphasized that the Roman Missals of 1970 and 1962 “are, in fact, two usages of the one Roman rite,” with the former as the “ordinary” form and the latter as the “extraordinary” form.

    “The basic structure is the same,” Msgr. Sherman noted. Yet he cautioned against experimenting with a hybrid liturgy that blends the ordinary and extraordinary forms together, resulting in something “that doesn’t resemble either.”

    Pope Benedict also detailed in his apostolic letter how the liturgy had been revised a number of times by various popes throughout the centuries between the Council of Trent, which in 1570 made the Tridentine liturgy normative, and Vatican II, which “expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time.”

    As the pope stated in his cover letter, “There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture.” The two forms, he said, can be “mutually enriching.” Newer prefaces and some of the saints canonized since 1962 can be added to the earlier Missal. Likewise, the ordinary form will be able to “more powerfully” demonstrate “the sacrality which attracts many people to the former usage.”

A PASTORAL MATTER

    Active papal concern for members of the Catholic faithful who remain attached to the earlier Missal dates to 1980, when Pope John Paul II asked the bishops of the world to report on any difficulties or resistance they had encountered in implementing the 1970 Roman Missal promulgated by Pope Paul VI.

    In 1984, Pope John Paul granted an indult by which a bishop could allow in his own diocese the celebration of the Mass according to the 1962 Roman Missal.

    Archbishop Marcel Lefebvre of France, who opposed the reforms of Vatican II and rejected the new form of the Mass, incurred automatic excommunication by consecrating bishops without Vatican approval in 1987. In response, Pope John Paul issued the apostolic letter Ecclesia Dei the following year. Ecclesia Deicalled for a “wide and generous application” of the 1984 indult. It also established a pontifical commission to help bishops restore to full communion with the Catholic Church the followers and clergy of Lefebvre’s schismatic Society of St. Pius X, who wished to remain united with the Holy Father.

    Many bishops heeded the pope’s urging by permitting and even encouraging the celebration of the 1962 liturgy in their dioceses. By the time Summorum Pontificum was written, the extraordinary form of the Mass was celebrated every Sunday in two-thirds of all dioceses and in more than 200 parishes across the United States.

Fr Seguto 

TOWARD A WIDER USE

            Summorum Pontificum states that the celebrant must be “qualified” to use the 1962 Missal. “The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often,” the pope said in his cover letter. Msgr. M. Francis Mannion, a priest of the Diocese of Salt Lake City who was ordained in 1973, said he can “barely remember the Tridentine Mass, much less know how to celebrate it. So, I would regard myself as among the incompetent in this area.” Msgr. Mannion is  member of St. Vincent de Paul Council 13297 in Salt Lake City. Workshops to train priests to celebrate the extraordinary form are already being offered in several places, but Msgr. Mannion, who was the founding director of the Liturgical Institute in Chicago, indicated that it would be difficult for such training to be added in seminaries. “Liturgical formation in seminaries already consumes a good deal of time,” he pointed out. “How can an additional curriculum be incorporated?” Formation programs, he said, “will have to ensure that the curriculum to teach the revised liturgy is not in any way compromised.” Learning the Missal of 1962 will not be an issue for Father Gerard Saguto, pastor of Sts. Philomena and Cecilia Parish in Oak Forest, Ind. As a member of the Priestly Fraternity of St. Peter – a clerical society of Catholic priests dedicated to making available the 1962 liturgy in Latin – his parish has offered only the extraordinary form of the Mass ever since Bishop Daniel Buechlein of Indianapolis invited the fraternity to take over the then-closed church three years ago.    A member of Brookville (Ind.) Council 1010, Father Saguto said he did not experience the earlier liturgy until he was 19 years old. “I had no idea what was going on, I didn’t understand a word of it, but I thought it was the most beautiful thing I’d ever seen in my life,” he recalled. “It was the reverence and the mystery that was communicated, a sense of the sacred and an awe that I had never experienced before.”    His testimony of youthful attraction to the older form holds true in his own 60-family parish, which he said is populated mostly by younger adults and families with several children. In some cases, “the parents were raised on the new Mass, but all the children know is the old.”    Pope Benedict’s cover letter acknowledges a certain “youth movement” in favor of the extraordinary form. It was presumed after Vatican II that only older Catholics would ask for the 1962 Missal, the pope said, but “in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them.”UNIFYING RITES?   Will the implementation of Summorum Pontificum bring about the kind of unity within the Church that the pope envisions?   “Surely there will be some degree of reconciliation, but the project will be difficult among those with entrenched negative attitudes” toward Vatican II, said Msgr. Mannion.    Father Saguto echoed this view, predicting that it will take 10 years or more before we see results. “A lot of heels have been dug in very deep now,” he said.    He remains optimistic, however. “Sometimes I see the old Mass as a bit of leaven,” said Father Saguto. “If we have patience, we’ll see a certain sense of a reawakening.”    Msgr. Sherman said there is potential for greater unity “if everybody respects what the Church is trying to achieve.”Gerald Korson was editor of Our Sunday Visitor from 1998-2007. He writes from Fort Wayne, Ind.

THE ROLE OF BLESSED POPE JOHN XXIII

    Although the extraordinary form of the Mass is often called the “Latin Mass,” it should not be distinguished from the ordinary form by its use of the Latin language. The Second Vatican Council allowed for greater use of the vernacular language, but it also said “the use of the Latin language is to be preserved in the Latin rites” (Sacrosanctum Concilium, 36). The 1970 Missal can be, and often is, celebrated in Latin, which remains its official translation.

    Likewise, the Missal of 1962 is still popularly called the “Tridentine” liturgy, even though the Missal underwent various revisions since 1570. It is also sometimes called the Mass of John XXIII, because Blessed Pope John XXIII promulgated the 1962 edition of the Missal. Among the most notable revisions at that time included the addition of St. Joseph’s name to the Canon and the removal of a controversial reference to the Jews as “perfidious” (faithless) in the liturgy of Good Friday.

PENNSYLVANIA KNIGHTS SPONSOR MASS

    Woodlawn Council 2161 in Aliquippa, Pa., organized a celebration of the extraordinary form of the Mass last Oct. 8, just weeks after Pope Benedict’s directives took effect on Sept. 14. Grand Knight A. Todd Wilson, 44, said the Mass was the council’s annual memorial Mass for deceased Knights and that it was well-attended and well-received.

    “We publicized it to surrounding parishes and there was a positive response. A member of the council printed the Mass prayers at no cost and another donated flowers for the altar,” said Wilson.

    Council 2161 has for several years supported seminarians studying for the Institute of Christ the King Sovereign Priest and the Priestly Fraternity of St. Peter, two religious societies that train priests to celebrate the extraordinary form of the Latin Rite. Wilson said when he read that Pope Benedict had issued the apostolic letter encouraging the celebration of the liturgy, the council “took it as a cue.” Father Eugene Dougherty, a member of Chartiers Council 875 in Crafton, Pa., was enlisted to celebrate the Mass.

    Because response among the Knights and the community was so positive Wilson said they have formed the Knights of Columbus Traditional Latin Mass Guild. “Our plan now is to have a monthly Mass followed by our council’s social meeting,” he said.