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

From the Catholic Key Blog:

Spread some Beauty for Christmas 


Kansas City – St. Joseph’s own Benedictines of Mary, Queen of the Apostles have a new CD out titled "Echoes of Ephesus".

This is a very young, rapidly growing and vibrant community which is trying to raise funds for a permanent Priory.

The Benedictines of Mary "pray and sacrifice in order that priests become more holy." They also make sacred vestments and when their Priory is built, will have a permanent place for priests to make retreats.

There are 24 tracks on the CD including latin, traditional and original compositions by the sisters. The following is an excerpt from the track "My Mercy" which is an original composition by a Benedictine of Mary written for Bishop Robert Finn.

"I asked our musician to try to write a piece that His Excellency could easily learn by rote," Mother Therese told the Key, "something to help him pray when he is burdened by the crush of the day." It was written for Bishop Finn on the 28th Anniversary of his ordination to the priesthood. It’s both quite beautiful and "catchy".

The CD is for sale at their website for $20. It makes an excellent Christmas present and also helps this community, very close to Bishop Finn’s heart, build a permanent home.

Following is excerpted from one of the Latin tracks on the album, "Domine Non Sum Dignus".

The CD comes with all lyrics and English translation for the Latin pieces.

Buy one now and then buy more for everyone on your Christmas list. They will appreciate it.

 

 Benedictines of Mary, Queen of the Apostles [1:05m]: Play Now | Play in Popup | Download

From a reader:

Fr. John Weyer, pastor of St. Vincent de Paul Catholic Church, passed away on Thursday, December 4, 2008. Although Father had been receiving ongoing treatment for cancer, he developed pneumonia and was admitted into ICU.  He passed away on the evening of December 4th.
 
Father, may I request a prayer (possibly a Mass) for this priest’s soul?  Although not a traditional minded priest, he will be missed.  Hopefully, he will not be canonized at the Funeral Mass.
 
I thank you in advance for your time, Father.

Have you not yet heard the most recent PODCAzTs?

I’d like to have a bump to the stats for a few of them before I settle in to make the next one, which will probably focus on another Advent hymn from the Office, and maybe another installment of Don Camillo.

075 08-12-04 An Advent hymn dissected "Conditor alme siderum"; Fr. Z digresses far afield

073 08-11-16 Augustine on Ps. 95(96) and Fr. Z on how to avoid going to Hell
072 08-11-11 The death of St. Martin; starlings, cuckolds, bell ringing and a skull

Thanks!   And thanks to those who lately posted feedback.  It was really helpful.

The other day, 4 December, the great Fr. Nicola Bux (happy onomasitico in advance) had a piece in L’Osservatore Romano on liturgy.

You might remember The Bux Protocol.  He is also author of the recent La Riforma di Benedetto XVI: la liturgia tra innovazione e tradizione.

A Roman friend ran up a fast translation of this piece by Bux, which I share here.

This is actually from the new book I mentioned, above, pp. 123-125.

Liturgy between innovation and tradition

With the patience of love

By Nicola Bux

A new liturgical movement is rising that looks to the liturgies of Benedict XVI; instructions prepared by experts are not enough, what is needed are exemplary liturgies that allow an encounter with God.

Only intentionally shallow spirits could fail to notice it. It is a new beginning that comes from the core of liturgy just like last century’s liturgical movement that reached its peak with the council.

Liturgy as the place of the encounter with the living God, neither a show to render religion interesting nor a museum of grandiose ritual forms. The people of God celebrates the new rite with respect and solemnity, but remains disoriented by the contradictions of the two extremes. Liturgy gets back to being an ecclesial action, not of specialists and liturgical committees, but of fathers and teachers who – thanks to their knowledge of sources -  saw western liturgy as the result of a historical development and eastern liturgy as a reflection of the eternal one. They opposed the falsification of liturgy and through their knowledge of history they showed us the several forms of its itinerary. The Holy Father picks up their legacy and renders it fruitful. He fulfilled their wish that both the ancient and the new form could coexist side by side as is already with the Ambrosian and the Eastern liturgies.

Let’s trust him: he brings patiently the wisdom of Catholic imagination into the life of today’s Church. He understands well how innovation is not hostile to tradition but is part of it as the lymph of the Holy Spirit. He is neither a “conservative” nor an innovator, but a missionary “humble worker in the vineyard of the Lord”. In the book “Jesus of Nazareth” he stresses the “sympathy” for the Israelites Jesus demonstrates – unlike  in the other Gospels – in the Gospel of Luke:

“It seems to me particularly meaningful – he observes – the way he concludes the story of the new wine and the old and fresh wine skins. In Mark we read: “no one pours new wine into old wine skins. Otherwise, the wine will burst the skins, and both the wine and the skins are ruined. Rather, new wine is poured into fresh wine skins." (Mk 2,22). In Matthew, 9,17, the text is similar. Luke hands down the same conversation, but he adds at the end: And) no one who has been drinking old wine desires new, for he says, ‘The old is good.’"(5,39) – an addition that could perhaps be interpreted as an expression of sympathy for those who wanted to stick with the “old wine” (pp 216-217)”.

Couldn’t this parable be applied to the debate between usus antiquior and usus novus of the Mass that followed the Motu proprio?

Christian liturgy, like the Christian event itself (“avvenimento Cristiano”), is not something we make.. A word like actualization has given birth to the idea that we had the power to replicate it, to create the right conditions for it to happen, to organize it, as if we were the creators of what we affirm to believe. As a matter of fact it is Jesus Christ who makes the sacred liturgy with the Holy Spirit. Our role is to follow, give room to his work. The method within everyone’s reach is to watch what happens – they used to say to “assistere” – that is ad-stare, to stand before his presence; it means to adhere to Something that precedes us, to follow what he does in our midst, always capable of turning upside down the idea that (culto) worship (liturgy) is something we make . Liturgy is sacred because it is one Thing that comes from Heaven.

We would like to help the comprehension and the worthy celebration of the Liturgy as the possibility of the encounter with the reality of God and the source of man’s morality, (to help) understand its degradations as a symptom of spiritual emptiness, to show the path to a restoration of its spirit in the perspective of the unity of the Catholic and Apostolic faith, and to promote a serious debate and an educational itinerary by following the thought and the example of the Pope to allow a restart of the liturgical movement. We need to aim to the spirit of the liturgy as the worshiping of the Father through Jesus Christ in the Holy Spirit, and as a pedagogy to enter the mystery and be transformed by it in morality and holiness. It’s an invitation to those who do not believe but desire truth, because nobody goes untouched by the doubt that perhaps Someone else exists to dedicate time to! On this “perhaps” – which liturgy does not unveil completely, and that’s why it is necessary to preserve the sense of mystery and sacred – it will be possible to enable the communication between believers and non-believers or differently believing?

From a reader:

Dear Reverend Father Zuhlsdorf,
                                               
I was asked and agreed to be an R.C.I.A. sponsor for a family member.
 
The family member is about to marry a Roman Catholic who "Would not personally have an abortion but believes in a ‘woman’s right to choose’—and voted for Obama."
 
Being a layman, I have parsed this over and over in my mind and have tried to seperate the Initiation into Holy Mother Church, with marrying a de facto excommunicated Catholic, without much success.  My family and I are not planning to attend the nuptials, so as not to show approval for what we believe would be an illicit marriage.
 
I am trying to be a good Christian by praying daily and advising the family member on what I know to be wrong.  My question is whether or not it is illicit for me to be an R.C.I.A. sponsor knowing full well that the motavation for entering The Church may very well be to marry a pro-abort "catholic’ ?

First, people are not excommunicated for the belief that others should have the "right to choose".  If that person scandalously and publicly acts or teaches, etc., against the Church’s teaching there could be censures.

Second, you are being asked to sponsor your family member, not the potential spouse.   Your own good example in her/his life is what you must consider as a sponsor.  This will eventually extend to a certain degree also to the future spouse.  You have to ask yourself what sort of concern you have for their souls.  Is it better to have this relationship or not?  You must work that out.

Third, it is not "illicit" for you to be a sponsor in this case.  The law permits this.  Also, as I understand the situation the one you are asked to sponsor does not hold these ideas.. the potential future spouse does.  But that is a potentiality, not a fact.

I think the real question is what is your desire to have this relationship knowing what might be coming down the road.  If you are not willing to attend the wedding, why are you going to be a sponsor, if your level of disapproval is that great? 

At a certain point you must decide if you can have the stronger influence by being more closely involved, or not.

I’ll keep the combox closed on this.  Perhaps some priests (or bishops!) might chime in via e-mail.

Who can educate me about USTREAM.TV?

From ZENIT:

Vatican Official Considers Aquinas’ Comeback

Recalls How Morality Was Scorned in the 60s

By Antonio Gaspari

ROME, DEC. 3, 2008 (Zenit.org).- Moral theology based on St. Thomas Aquinas is among one of theology’s most popular branches today, says a Vatican official, but this popularity has come about only after decades of disdain.

Archbishop Jean Louis Bruguès, secretary of the Congregation for Catholic Education, spoke about his journey with moral theology when he delivered an address at a conference last Friday in Rome, which marked the 30th anniversary of the St. Thomas Aquinas International Society.

Archbishop Bruguès contended that "after May of ‘68, moral theology, at least in France, fell into profound neglect."  [Not just in France.]

"During two years, the seminarians of Toulouse received no classes on this subject, considered disagreeable and boring, as no one was found who was willing to teach them," he said. It fell to then Father Bruguès, a young priest with a doctorate in morality, to take up these courses.

The prelate recalled that his spiritual assistant, Father Michel Labourdette, tried to encourage him with these words: "You are concerned with a subject that today is disparaged, but have patience: The day will come when it will be envied by others."

Indeed, Archbishop Bruguès noted, by the beginning of the 80s, many issues referring to ecology and the development of medical techniques began to be at the center of attention of bioethics.

"So, from one day to another, ethicists—that dreadful neologism coined to avoid saying ‘moralist,’ [Interesting.] as the word ‘morality’ still caused fear—were in demand everywhere," he said. "My professor had understood [the situation] well. Moral theology was becoming the most appreciated subject, the only branch of theology that was really taken into account in a secularized society."

Archbishop Bruguès pointed out that in the 60s students were characterized by an essentially critical mentality.

"The very idea of making reference to the masters of Tradition stirred in them allergic reactions," he quipped. "It was impossible even to mention the name of Thomas Aquinas: One ran the risk of having people plug their ears."  [no kidding!]

Father Labourdette also offered advice in this regard, the Vatican official remembered, encouraging him to "always teach [Aquinas] but without mentioning his name."

"Hence, for years I practiced so to speak an ‘amphibious Thomism," recalled the archbishop, until "finally, one day […] they asked me for classes on the moral theology of St. Thomas: The time of ‘clandestine’ Thomism had ended."

Archbishop Bruguès commented that "the generation of May ‘68, which described itself as critical, rejected the transmission of Christian culture and tradition. The following generation was practically deprived of any Christian culture—it knew that it didn’t know. This led to not sharing the prejudices of their predecessors; now we can start again and share the great masters."

The prelate proposed the Catechism of the Catholic Church as the text that best reflects this change.

The "Catechism is based on a conviction that further reflection is necessary: The great institutions of St. Thomas’ morality are the best instrument of critical dialogue with modernity," continued the secretary of the Congregation for Catholic Education.

"The theory of virtue will stimulate a renewal of moral theology," he affirmed, and thus "the teaching of moral theology stemming from the great institutions of Thomism, still has a luminous future before it."

I remember how, when Veritatis splendor was in the works there was a war in certain circles over the document because the first drafts were too Thomistic.

In any event… let’s us consider the following from the 1983 Code of Canon Law:

Can. 252 §1. Theological instruction is to be imparted in the light of faith and under the leadership of the magisterium in such a way that the students understand the entire Catholic doctrine grounded in divine revelation, gain nourishment for their own spiritual life, and are able properly to announce and safeguard it in the exercise of the ministry.

§2. Students are to be instructed in sacred scripture with special diligence in such a way that they acquire a comprehensive view of the whole of sacred scripture.

§3. There are to be classes in dogmatic theology, always grounded in the written word of God together with sacred tradition; through these, students are to learn to penetrate more intimately the mysteries of salvation, especially with St. Thomas as a teacher. There are also to be classes in moral and pastoral theology, canon law, liturgy, ecclesiastical history, and other auxiliary and special disciplines, according to the norm of the prescripts of the program of priestly formation.

It’s right there in the book.  So… how much attention does Aquinas receive?

I’m just askin’.

From a reader:

Just to let you know what is happening in Finland…

Yesterday we have opened a new webpage to specifically tell about the activities and visits of the Priestly Fraternity of Saint Peter in Finland: http://fsspfinland.wordpress.com/

The Home Page of the Saint Gregory Society, www.sanctis.net, will still continue to be the general point of reference for traditional liturgy in Finland.

The independent blog Summorum also continues to exist at summorum.blogspot.com.

With many greetings and prayers,

On AsiaNews I read that Pope Benedict spoke to participants in the plenary session of the International Theological Commission.  He outlined the guidelines theologians must follow in their work as he discussed the Commission’s own study on the “nature of theology, its meaning and methods”.

Vatican City (AsiaNews) – For Pope Benedict XVI the “fundamental virtue” of theologians is to obey “the faith” so that they can co-operate with ‘truth” which “objectively” is “God’s Revelation in Jesus Christ.” This way, theologians “do not talk about themselves” but let “the truth speak through them”.

The other day in The Pill er um Tablet I saw….

Jesuit head praises liberation theology (from The Tablet)

THE NEW Superior General of the Jesuits, Fr Adolfo Nicolás Pachón, has spoken out in defence of liberation theology, writes Jon Stibbs.

In an interview with the Spanish national El Periódico, the Spaniard described liberation theology as “a courageous and creative response to an unbearable situation of injustice in Latin America”. Fr Nicolás regretted that the South American based movement had not been given a “vote of confidence” from other church leaders. “It needs more time,” he said.

While liberation theology was becoming established in South America Fr Nicolás was working in Asia where he developed a reputation as a liberal. He defines the Jesuits’ work as helping “the poor, the marginalised and the excluded”, and has said he is more interested in missionaries’ “cultural dialogue with local people” than imposing doctrinal orthodoxy.

I wonder what the new Secretary of the Congregation for the Doctrine of the Faith, Archbp. Ladaria, SJ, thinks about this.

We need a sound theological examination of Christ as Liberator.

I got this from a reader who is NOT a seminarian at the North American College in Rome. 

This is actually pretty useful.  Deacons out there might want to pay attention.

My emphases and comments.

First Mass Preparation Program

The celebration of a priest’s first Mass is an important occasion in the life of a priest.  While his first Mass will be celebrated after he leaves formation at the Pontifical North American College, the seminarian will be preparing for this celebration while still in formation.  It is important that the celebration be prepared well and that the seminarian receive the necessary guidance and counsel from the administration and faculty of the seminary during this preparation.  In order to help the seminarian prepare for this important liturgy, this year we are asking each deacon to:

1. Discuss with his formation advisor specific plans for his first Mass.  Among the issues that should be discussed are listed in the attached chart.
   

1. While a wide latitude is given to the seminarian as to the style and details of the first Mass and reception, it is important that the style and details be prudent and within the liturgical guidelines of the universal and local church.  It is also important that the bishop of the diocese be apprised of the plans and offered an opportunity to give any guidance to the seminarian that he wishes to give as he prepares for his first solemn Eucharist.
   

1. As deemed appropriate, the Rector will forward to the vocation director of the diocese the plan for the first Mass.   [Lot’s of control here, no?]

First Mass Form

 

ITEM	DATE	WHO’S RESPONSIBLE	OBSERVATIONS
Reservations
Hotel for out of town guests
Rehearsal dinner place
After ordination reception place
Orders
Invitations
Prayer Cards
Thank You Cards
First Mass
First Mass rehearsal [Yah… that Solemn 1962 Mass takes some work.]
Servers
Deacons
Preacher
Estimated Number of Concelebrants  [What if you don’t want any?]
Music   Hymns  [What about the Graduale Romanum?]
Mass parts
Prayers
Use of other languages –Latin, ["other?" Do Latin priests have to get approval for Latin?]                          Spanish, other
Decorations/flowers
Chalice
Vestments (what are you planning to use?) [Must they be approved?]
Photographer/videographer
Reception
First blessings
Food
Photographer/videographer
Expenses Covered
Write and send Thank Yous

April 16, 2008

All in all some of these points are good.  It is good to have a check list and get these things worked out in advance.

Still, there is a lot of "control" here.

We continue our look at the Super oblata or "Prayer over the gifts" for Masses during Advent.

SUPER OBLATA (2002MR)
Placare, Domine, quaesumus,
nostrae precibus humilitatis et hostiis,
et, ubi nulla suppetunt suffragia meritorum,
tuae nobis indulgentiae succurre praesidiis.

Today’s Super oblata is the same as that used for Tuesday of this week.

You can consult the entry HERE.  It is also the Super oblata of the 2nd Sunday of Advent, which I have written about at length, here.