What Does The Prayer Really Say?
W D T P R S

I found a theme I am very interested in.  Is there a Wordpress developer out there?  I need some serious help modifying it.

Please e-mail me.

With the help of reader donations, we might be able to come up with some money for the work.

Good news. In Loreto, Italy, there will be a Mass in suffrage of the souls of Bp. Gianni Danzi and Giovanni Cingolani di Recanati a great promoter of sacred music.

The requiem will be in the older form, with the 1962 Missale Romanum.

It will be at chapel of the Basilica of the Holy House of Loreto at 18:30 on Friday.

Here is the story which I am too tired to translate right now.

Loreto, una Messa nel rito romano antico in memoria del Vescovo Gianni Danzi e di Giovanni Cingolani

CITTA’ DEL VATICANO - Santa Messa di requiem in latino, nel rito romano antico, con il Messale previsto dal Motu Proprio ‘Summorum Pontificum’, in suffragio delle anime dell´Arcivescovo di Loreto, Monsignor Gianni Danzi (nella foto), e di Giovanni Cingolani di Recanati, cultore della Musica Sacra, venerdì alle ore 18.30 presso la Cappella del Crocifisso della Pontificia Basilica della Santa Casa di Loreto. L’Arcivescovo di Loreto, Monsignor Gianni Danzi, ha accolto con vero spirito pastorale i fedeli che "aderenti alla precedente tradizione liturgica" avevano chiesto ospitalità nel Santuario lauretano. Dopo la promulgazione dell’atteso "Motu Proprio" di Papa Benedetto XVI, grazie alla puntuale disponibilità dell´Arcivescovo, Loreto è divenuta il punto di riferimento per la celebrazione secondo il Rito Romano antico, solennemente "inaugurato" nel Santuario della Santa Casa dal Pontificale del Cardinale Dario Castrillòn Hoyos il 14 settembre scorso. Giovanni Cingolani, di Recanati, è prematuramente scomparso nello scorso mese di maggio. Fin da piccolo, ha servito la Liturgia mediante il ministero della Musica Sacra. Cantore e organista liturgico, ha favorito la diffusione del canto sacro popolare nelle diverse parrocchie della sua amata città di  Recanati. Per il servizio umile e continuato nella chiesa locale, il Santo Padre Benedetto XVI, attraverso la Segreteria di Stato Vaticana, aveva fatto pervenire alla famiglia, in occasione della morte di Giovanni, una bellissima lettera, recante la Benedizione Apostolica, e alcune significative frasi:  "...la testimonianza del suo amore per la bellezza della Liturgia e della musica sacra … con l´esempio e la dedizione ha saputo favorire il decoro dei riti e dei misteri celebrati". I fedeli marchigiani che sono legati all´antica liturgia latina ricorderanno Giovanni Cingolani e l´opera da lui svolta per la Liturgia e per la Musica Sacra, intitolandogli un´Associazione per promuovere il canto sacro e le celebrazioni liturgiche, secondo lo spirito del Motu Proprio "Summorum Pontificum", che tanti frutti, anche dal punto di vista vocazionale, sta dando, soprattutto presso i giovani, in Italia e all´estero.

A very interesting article was in The Canadian Press.

My emphases.

Vatican-Orthodox commission agrees on primacy of Pope; differ on significance

VATICAN CITY - A joint commission working to heal the 1,000-year split between the Catholic and Orthodox churches has agreed the Pope has primacy over all bishops but disagrees over just what that authority permits him to do.

The Joint International Commission for the Theological Dialogue reached the agreement during talks last month in Ravenna, Italy, according to a document being published Thursday.

The Roman Catholic and Orthodox churches were united until the Great Schism of 1054, which was precipitated largely by disagreements over the primacy of the Pope.

Tensions remain strained over Orthodox accusations that the Vatican is seeking converts on traditionally Orthodox territories, particularly in eastern Europe – allegations that Rome denies.

Pope Benedict has said that uniting all Christians and healing the split is a "fundamental" priority of his pontificate.

The theological commission said it agreed in Ravenna that Rome occupied the "first place" in canonical order of the ancient seats of bishops – including Constantinople, Alexandria, Antioch and Jerusalem.

The commission said it agreed "that the bishop of Rome was therefore the ‘protos’ (first in ancient Greek) among the patriarchs."

"They disagree, however, on the interpretation of the historical evidence from this era regarding the prerogatives of the bishop of Rome as ‘protos,"’ the commission’s document said.

"While the fact of primacy at the universal level is accepted by both East and West, there are differences of understanding with regard to the manner in which it is to be exercised, and also with regard to its scriptural and theological foundations," the document continued.

It said the role of the bishop of Rome – the Pope – in communion with other churches must be studied in greater depth.

The Oct. 8-15 meeting in Ravenna was the second since the Catholic-Orthodox theological dialogue resumed in 2006 after breaking off for six years.

The meeting was marred at the start when delegates from the Russian Orthodox Church walked out over a territorial dispute with a rival Orthodox church.

The Russian Orthodox representative who walked out, Bishop Ilarion, posted the commission’s final document on his website ahead of the official release Thursday. The Vatican confirmed its authenticity.

In his posting, Ilarion noted that the document was adopted without the presence of representatives of the Moscow Patriarchate at the meeting, casting doubt over whether it could be considered to reflect Moscow’s view.

"The Moscow Patriarchate will analyze the Ravenna document and present its conclusions in due course," the posting said.

 

Yesterday I wrote about the USCCB’s proposed document on sacred music for the Latin Rite in the USA.

There were so many amendments yesterday that Card. DiNardo asked Bp. Trautman, chair of the liturgy committee, for an updated copy.

Today Bp. Trautman said that it would cost over $3000 and 6 hours of staff time to do this.

So, Bp. Trautman asked for the bishops simply to vote on blocks of amendments the committee is recommending to approve or reject.

There was very little discussion.

I am assured by a source that this is a pretty good document, at least an improvement. 

The way it finally sailed through indicates that it is a very good document, or the tired document-shocked bishops let it be rammed through.

Considering the importance of sacred music for the life of the whole Church, every sphere, I find this rather alarming.

One thing they did is make the decision that approval of the advisory guidelines would need 2/3 majority rather than a simple majority.

The document passed 183 to 22.  88%

I got a fascinating e-mail from frequent commenter and canonist Tim Ferguson. 

I urge you bloggers in the UK to make this known.

You must read this (with my emphases and comments:

In the mail today was the latest (September 2007) edition of the Newsletter of the Canon Law Society of Great Britain and Ireland. Among the many gems in this newsletter are articles addressing the invalidity of marriages celebrated by the SSPX (from a couple authors with a couple different perspectives) and commentary by Msgr. Gordon Read on Summorum Pontificum.
 
I thought your readers would be interested in his commentary on Summorum Pontificum Article 5:
  
This article deals with public Masses in the context of parishes or other churches open to the public such as hospital or cemetery chapels or shrines. The apparently straightforward wording conceals a number of issues. What is meant by ‘stable group’? the Latin reads ‘coetus fidelium traditioni liturgicae antecedenti adhaerentium continenter exsistit’. ‘Coetus’ means ‘group’ implying at least three people. [YES! YES!  That is what WDTPRS has been saying!] The word order implies that ‘continenter’ qualifies ‘exsistit’ rather than ‘adhaerentium’.  [YES!] What does it mean? If the author had intended ‘stable’ in the canonical sense he would have used ‘stabilis’. [YES!]  The term does not, then, appear to mean a formal group with established membership. On the other hand it would go beyond the wording to require such a group to have existed continuously since 1970. What it specifies is an identifiable group with some kind of continuing existence, as distinct from a one off request from an ad hoc group.
 
This does not imply that he cannot listen to a request from an ad hoc group, but rather that a continuing group has a right to be listened to - libenter suscipiat. In other words, the parish priest is not simply to rebuff such a request, but to see how their good can be harmonised with the wider good of the ordinary pastoral care of the parish, without the danger of discord. Equally, he is supposed to be responding to a request, rather than simply imposing his own desire unasked on an unwilling community. [This deserves discussion.]
 
The second and third paragraphs indicate when such Masses may be celebrated. These are permitted not only on weekdays, but also Sundays and holy days. Note that the document says una etiam una tantum. It envisages one Mass on Sundays and holy days, but does not strictly preclude more than one. [YES!] The wording is concessionary rather than limiting in tone. The parish priest may also permit such celebrations to accompany wedding, funerals, pilgrimmages and other occasions.
 
It is for the parish priest, rather than an assistant priest, to grant permission. There is no suggestion that he is under an obligation to celebrate the Mass  himself. He may be unwilling or feel unable to do so. The celebrant must be free from any impediment, e.g. suspension or excommunication arising from adherence to SSPX, or reception of orders without documentation, etc. He must also be idoneus, or "qualified", i.e. have sufficient understanding of the text and rubrics as to be able to celebrate worthily. Common sense will be needed here. [YES!]
 
In the case of non-parochial churches, it is for the rector to give permission. If there is no rector, as may well be the case for a hospital chapel, then presumably it devolves to the local parish priest. What is less clear is the case of an advertised Mass in a private chapel or oratory, e.g., that of a stately house. If it is advertised, it does not seem to fall under article 2, but neither is it a parish Mass. It would seem to me that at least as a matter of courtesy, the permission of the parish priest should be asked, in case it becomes a source of division, and in case of difficulty, the matter should be referred to the Ordinary.

This is very good indeed.  What a marked contrast to the dreadful statements we have read from some bishops in the UK.

I am very interested to know what impact this has.

 

I urge you bloggers in the UK to make this known. 

Also, if any of you have the bulletin this comes from, would you be willing to scan and either e-mail or fax it to me? 

There is a ZENIT interview with His Excellency Most Reverend Arthur Roche, Bishop of Leeds, the chairman of ICEL.

To put this in context you might remember these recent entries from WDTPRS.  First, Bp. Roche issued a dreadful statement about Pope Benedict’s Summorum Pontificum.  Also, ICEL recently issued a press release about the progress of the new translation of the Missale Romanum they are preparing.

My emphases and comments in what follows.

 

A Richer Liturgical Translation: Interview With Bishop Roche

LEEDS, England, NOV. 13, 2007 (Zenit.org).- The English translation of the 2002 Roman Missal in Latin will be an opportunity for the faithful to discover the great theological richness of the text, according to the bishop in charge of the translation process.

Bishop Arthur Roche of Leeds, chairman of the International Commission on English in the Liturgy (ICEL), announced Nov. 1 [I have a link to that entry above.] that the draft phase of the process to translate the 2002 Roman Missal from Latin to English has been completed.

He reported that the last installment—the appendices—of the draft version of the English translation was sent to the bishops of the commission’s 11 member conferences.

In this interview with ZENIT, the bishop comments on the five-year process of translating the sacred liturgy, and how he thinks this translation will serve as an opportunity for catechesis.

Q: Can you describe the process of translation from the original text in Latin? How many editor