From a reader…
I went and confessed all sorts of actual mortal sins to a priest, and for the absolution, I definitely heard him say either “I absolve you from your sins” or “I absolve you of your sins” . . . is that sufficient for a valid absolution? I ask, because after that, I heard him say “name of the Father, and of the Son, and of the Holy Spirit. Amen.” – it sounded to me like he left out the words “in the” and just leaped to saying “name of the Father”. I asked him if he could repeat the formula, and he declined, saying he absolved me. I told him it didn’t sound to me like he said the words “in the” before “name of the Father” and he said that he said it.
I’m a scrupulant tortured by this kind of stuff, and this was a particularly difficult confession – what do you think? My instinct is to trust him, move forward, and not reconfess. This is a confessor I’ve been to at least once before and he has said the absolution formula clearly in the past.
You do NOT have to go to “reconfess” those sins. That short form of absolution was valid. It is the bare minimum for validity. HOWEVER, the priest ought at least to have used the fuller version of the short form and including the invocation of the Trinity. In fact, he should have said the whole thing as prescribed. Sure there are priests who begin the form while you are saying the Act of Contrition, but you can usually tell that that is what they are doing.
Why these JACKASS priests fool around with the words of absolution, I’ll never truly grasp.
It is so cruel.
The formula of absolution, in its short, or “emergency” form, is: “Ego te absolvo a peccatis tuis, in nomine Patris +, et Filii, et Spiritus Sancti… I absolve you from your sins in the name of the Father +, and of the Son and of the Holy Spirit.”
This is the last part of a longer post-Conciliar (Novus Ordo) formula, which in translation is, “God, the Father of Mercies, through the death and resurrection of his Son has reconciled the world to himself and sent the Holy Spirit among us for the forgiveness of sins; through the ministry of the Church may God give you pardon and peace, and I absolve you from your sins in the name of the Father, and of the Son, and of the Holy Spirit. Amen.”
The short version suffices by itself in a pinch.
More and more priests these days are using the older, traditional form of absolution as well.
St. Thomas Aquinas argues (though his opinions are not the equivalent of the Church’s Magisterium – never forget that!) that “Ego te absolvo” is the form of the sacrament (ST III, Q. 84, Art. 3). If he is right, then that may suffice.
The Catechism of the Council of Trent, reliable and surely an expression of the Church’s Magisterium, and surely working from Aquinas has this:
Pastors should not neglect to explain the form of the Sacrament of Penance. A knowledge of it will excite the faithful to receive the grace of this Sacrament with the greatest possible devotion. Now the form is: I absolve thee, as may be inferred not only from the words, whatsoever you shall bind upon earth shall be bound also in heaven, but also from the teaching of Christ our Lord, handed down to us by the Apostles.
These days it seems that the minimum form in the Latin Church (the Eastern Churches have their own somewhat different practices) is “Ego te absolvo a peccatis tuis… I absolve you from your sins.” As far as I can tell, this is what most authors stand by. Because I am an Unreconstructed Ossified Manualist, I consulted several manuals (e.g., Tanquerey, Prümmer, Sabbetti-Barrett). They all come to the same basic conclusion. “Absolvo te a peccatis tus” is certainly valid, and “Absolvo te” is probably valid, but if possible the longer form should be repeated to be sure.
Part of the problem here – aside from the arrogance of priests who screw around with the form of absolution – is the notion of using regularly the bare minimum. That suggests that perhaps the rest is not so important. It is important. However, emergencies allow for some brevity, for obvious reasons.
If you confess to a priest who regularly does something dodgy with the form of absolution, I would politely bring it up, as you did. People are within their rights to have the form of absolution spoken as it is in the book. Ask the priest to give you absolution with the proper form. Do not be nasty or aggressive about this.
If that doesn’t help, talk to the pastor of the parish and/or the local bishop.
Remember that the priest himself cannot talk about the confession because he is bound by the Seal. Therefore, you can politely inform the the bishop about your experience of the form of absolution. You would have to include that you have been to this priest several times and that he has always done the same thing. Do not run him down. Do not add lots of observations. Do not try to teach the bishop his job or theology.
Ideally, the bishop (or pastor) would then have a chat with the priest during which the priest would be informed that word had come that he isn’t using the proper form of absolution and, if true, that should be corrected – lest in the future he receive in spades the wrath of the whatever from high atop the thing.
If that doesn’t produce results, send a copy of your correspondence to the Congregation for the Doctrine of the Faith (not Divine Worship) for their opportune knowledge.
GO TO CONFESSION!
This came by email and I warmly endorse it.
The Holy Catholic Church is in an unprecedented world wide crisis. The only hope for the Faithful is a Divine intervention, through the intercession of the Immaculate Heart of Mary.
Two priests who wish to remain anonymous – one a Diocesan, the other a Religious, both of whom offer exclusively the Traditional Mass – propose a world wide consecration to the Immaculate Heart by all TLM communities on 15 August, 2021, the feast of Our Lady’s Assumption. They hope that many Cardinals and Bishops will also associate themselves with this entrustment.
May the Immaculate Heart of Mary triumph and reign!
However you decide to prepare, let’s make 15 August – the Feast of the Assumption – a day of special consecration by Traditional Latin Mass communities. Get the word out to every corner where there is a public or private chapel where the TLM is being offered.
Let us ask the Blessed Mother to intervene for us. Let us pray to see the triumph of her Immaculate Heart through the softening of the hearts of our bishops and priests.
For that “tinyurl” link: HERE
I suggest that you get this under the noses of your priests right away. Don’t delay. Don’t worry about them getting from multiple sources (all the better). This is an ACTION ITEM.
No matter where I happen to be on 15 August, I will read that Consecration.
Have you ever heard of “reception theory”?
Reception theory states that a law, in order to be a law, a binding law, must be received by the community for which it is intended. If they community does not receive it, that is, they reject it outright or it fails to have any effect on how they live, the presumed law is non-binding and is really no law at all.
This doesn’t apply to moral law, because it flows from above reception or rejection by mere human beings. In the late 1960’s and after, dissidents from Humanae vitae infamously tried to apply “reception theory” to the Church’s teaching on contraception. Fail.
Reception theory does not apply to moral teaching, but it can apply to certain of the Church’s disciplinary law, which includes liturgical law.
Examples of non-reception of law are when in 1535 Paul III published a new Breviary which departed from tradition. It was criticized and ignored and in 1568 Pius V withdrew it.
Let’s have a mind exercise and think about reception theory in view of Traditionis custodes,
Popes make mistakes. The faithful can see that they make mistakes. The faithful have the right to express themselves about those mistakes, even when they have to do with disciplinary laws. Sometimes the faithful respectfully and quietly vote with their feet. Sometimes they organize and take action. Sometimes they organize and quietly resist. But Popes make mistakes.
Fr. James Coriden, who has written on reception theory, uses John XXIII’s ill-fated Apostolic Constitution Veterum sapientia (on the preservation and promotion of Latin, especially in seminaries) as a example of norms which were not received. That was an Apostolic Constitution signed on the main altar of St. Peter’s Basilica. BTW… Veterum sapientia was decidedly NOT a mistake, but it was subject to wholesale neglect.
Moving forward, get your mind around this.
The Modern Roman Rite, the Novus Ordo, was clearly not received with universal acceptance.
Yes, it was pretty much brutally imposed universally, in one form of experimentation after another, through the 70’s and 80’s. However, it was not universally received.
“But Father! But Father!”, some of you papalotrous Rahnerians are whimpering, “That’s not true! If it were you could prove it but you can’t. Besides, deep down inside every one really wants the Novus Ordo without all that Latin … or they would if they truly had the Spirit. The Spirit of Vatican II has engendered so many fruits! But YOU HATE VATICAN II!”
I agree completely. The Spirit of Vatican II has produced a great many fruits.
Almost 5 years after the imposition of the Novus Ordo Missae by Paul VI, on 28 October 1974, the Sacred Congregation for Divine Worship issued the Notification Conferentiarium Episcopalium which insisted that bishops “should …endeavor to secure the acceptance of the Order of the Mass of the New Roman Missal by priests and laity.”
“…endeavor to secure the acceptance…”?!?
The Novus Ordo had not been universally received.
In 1980, another document was issued, Inaestimabile donum, outlined the many abuses which had arisen over the decade. Where there are abuses there is non-reception, ironically by those who say they accept it – and only it – and then twist it into something that it is not. When you receive, you “Say The Black – Do The Red”.
In 1984, John Paul II issed Quattuor abhinc annos which gave an (as we now know unnecessary) “indult” for the use of the 1962 Missale Romanum. Apparently the Novus Ordo Missae wasn’t universally received, if enough people wanted the old ways that even John Paul II acquiesced.
In 1988, John Paul II issued the Motu Proprio Ecclesia Dei adflicta opening up greater use of the traditional Missal and even commanding “generosity” on the part of bishops. How you command generosity from bishops is a good question.
In 2001, the Congregation for Divine Worship issued the Instruction Redemptionis Sacramentum, which, as various document before, had to deal with manifestations of non-reception of the Novus Ordo, that is, abuses. Remember: liturgical abuses are manifestations of non-reception.
In 2007 Benedict XVI issued the Traditional Roman Rite’s “Emmancipation Proclamation” with the Motu Proprio Summorum Pontificum.
In 2021, Francis issued his landmark decision about the growing desire for the Traditional Roman Rite in his “Plessy V. Ferguson” called Traditionis custodes. The fact that he is trying to suppress the TLM is more proof that, far from being universally received, the Novus Ordo Missae is being rejected. Some reject it because of what they see as doctrinal deficiencies. The majority of those who want Tradition reject it, not out of disdain but simply because they prefer the older form.
That’s some background and data about “reception theory” applied to the liturgical disciplinary issues we see today.
Moving on, I note with great interest today that Marco Tosatti, cites “dubia” Card. Brandmüller at Kath.net. “To be valid, a law must be accepted”.
Also, at NLM, my friend Nancy Llewellyn, a fine Latinist, brings up the issue of Veterum sapientia in the light of Traditionis. She points out that Pope John died before the regulations he commanded were able to go into effect. Hence, it went the way of all flesh. She also says that those norms, hard to find, are now available in translation, which should be pretty interesting. I suspect that reading them will be like one of those movies in which the other side won… except the other side is, in this case, the good guys. BTW… Veterum sapientia was never abrogated. It was, however, obviously not received by the community for which it was intended (especially seminaries).
My prediction is that Traditionis custodes is not going to be received in the long run. It will prove to be no law at all.
Sure, there will be some zealous bishops who turn on the faithful who want Tradition. It is inevitable, considering. However, my sense is that there are so many young priests and young people who now know and love the TLM that they will find a way simply to keep going. It might be as simple as Father leaving the doors open when he says Mass privately (that is, not on the schedule) and people happen to wander in for some time in church. It might be that the bishop will strike down that young priest. A couple others will spring up.
I don’t think this can be stopped.
Mind you, there are going to be a lot of tears and anguish because of these bishops. But in the end, they are only bishops.
Friends, when your bishops do something good and generous regarding the Traditional Roman Rite, thank them. When they do something stingy, work on them with spiritual bouquets, fasting, sincere requests. Be the woman at the door of the judge before you turn to more drastic measures.
On 29 July 1941 ten prisoners from an block at Auschwitz were chosen to be starved to death because a prisoner from that same block had escaped. Fr. Maximilian Kolbe, a Franciscan who founded the Militia Immaculatae, offered his life, to take the place of a man who was a husband and father.
Two weeks later, Kolbe was still alive, so he was given a lethal injection. It was 14 August, Vigil of the Assumption.
I remind the readership that there was to be Pontifical Mass in the National Shrine of the Immaculate Conception on 14 August 2021, rescheduled from last year. However, Card. Gregory gave that now-imprisoned Mass, intended for the spiritually starving, a lethal injection.
Kolbe, promoter of devotion to Mary Immaculate – for whom the Shrine in Washington is named – and a ham radio operator (SP3RN), was beatified by Paul VI in 1971 as a confessor. He was canonized in 1982 by John Paul II as a martyr. The fact of the two different categories raises a question.
Which was it? Life of heroic virtue or martyrdom (in which moment the martyr exemplifies all the virtues).
A new path for causes has been opened, wisely I think, called “oblatio vitae…offering of life”.
The idea is this. Some people who live holy lives, though not necessarily a life of heroic virtue, nevertheless make decisions which lead to their great harm and death for the sake of the Faith or some virtue integral to the Faith. Take the case of St. Maximillian. He was beatified as having lived a life of heroic virtue but canonized as a martyr. In fact, he probably wasn’t killed by the Nazis because of the Faith, or his priesthood: he offered to take the place of another prisoner. His choice led to his death. He offered his life, though it may not have been martyrdom. That’s oblatio vitae.
Fr. Vincent Capodanno, the heroic Navy Chaplain was killed in Vietnam while trying to give last rites to a wounded Marine. Yut! He wasn’t killed for hatred of the Faith, so he wasn’t a martyr. It would not be necessary to demonstrate that “chaps” lives all the virtues in a heroic way. NB: “heroic” here has nothing to do with his heroism in the fire fight during which he was killed. For the sake of another, he made a choice to put himself in the line of fire and he was killed because of his choice. That was heroic in earthly sense, but he did it for a spiritual motive, love of neighbor, concern for a soul. That’s oblatio vitae.
The case of St. Gianna Beretta Molla is similar. She lived a virtuous life and her cause was argued that she lived a life of heroic virtue. However, had they not made that case, she made a choice that led to her death for the sake of her unborn child, an oblatio vitae. She was aware that her choice would lead to her death and she chose it anyway for the sake of her child’s life. Had she good a good and holy life, perhaps not of heroic, exemplary virtues, her path could have gone foward via the oblatio vitae path.
Here is a prayer composed by St. Maximilian. We had a Novena to St. Ann, and you can and should say that prayer for the softening of the hearts of those who now implement Traditionis custodes. Perhaps you can use this prayer as well from now until the Feast of the Assumption, the day that St. Maximilian was cremated at Auschwitz. Let us ask for graces through the intercession of St. Maximilian, not to become bitter toward those who would snuff us out of the Church or force us into an artificial unity created in their own likeness.
UPDATE 28 July:
This has international attention now.
NB: As Fr Hunwicke noticed, Gregory forbade a Mass that wasn’t going to be at a dreaded parish church.
An official statement of Paulus Institute:
We must write that the Pontifical Solemn Mass in the Traditional Roman Rite may not take place at the Basilica of the National Shrine of the Immaculate Conception on August 14, the Vigil of the Assumption of the Blessed Virgin Mary. A letter from His Eminence Wilton Cardinal Gregory was received by His Excellency Archbishop Gullickson, our intended celebrant. The decision of His Eminence is that the Mass would seem to be at odds with the recent restrictions of Pope Francis placed upon liturgical celebrations using the 1962 Roman Missal, and is not opportune at this time for permission. We were taken by surprise, since we had previous permission and recent expectations that all was well.
We ask this unfortunate reply be met with controlled reactions, whether with strength, substance, and opposition, but without polemics and inflammatory or coarse words, which The Paulus Institute rejects.
We deeply regret that the Holy Sacrifice of the Mass and historic Mass of the Vigil of Our Lady will not occur at the Shrine in the liturgical Roman Rite of millennia. This is the Mass of saints and sinners, kings, queens and paupers, and doctors and virgins of the Church . . . and our own ancestors. It is the equal of the Eastern and Orthodox Divine Liturgy, as they so recognize. The Shrine is the most appropriate church in the United States for this Mass, being not a diocesan church but our national church. It is furthermore the church of our bishops; any of whom may say Mass here without permission, the schedule permitting. It is moreover the church of all American Catholics, who built this majestic edifice over decades and have a right to this enactment of the essence of the deposit of our Catholic faith in the lex orandi-lex credendi of our Catholic heritage.
There it is.
I say: True pastors would be reaching out to people who are in pain.
From The Pillar….
Firstly, Fr. Altman is from the Diocese of La Crosse. He got hammered into the ground by his bishop for doing… I’m not quite sure what required that treatment. Msgr. Burrill – late of the USCCB – was doing Grindr stuff (a hookup app) and has resigned his USCCB post. He is from the Diocese of La Crosse. He got hammered into the ground by… no wait… that didn’t happen. The bishop’s letter says, “we doooon’t know aaaanything for suuuuure”.
Back to The Pillar…
Location-based apps pose security risk for Holy See
The use of location-based hookup apps by officials or employees of Church institutions could present serious security problems for the Church, even at the level of the Holy See’s diplomatic and international relations.
The use of such apps within the Vatican City State could be a point of vulnerability in the Holy See’s efforts to defend itself from cyberattacks and other intelligence-gathering exercises in recent years.
Analysis of commercially available signal data obtained by The Pillar, which was legally obtained and whose authenticity The Pillar has confirmed, shows that during a period of 26 weeks in 2018, at least 32 mobile devices emitted serially occurring hookup or dating app data signals from secured areas and buildings of the Vatican ordinarily inaccessible to tourists and pilgrims.
At least 16 mobile devices emitted signals from the hookup app Grindr on at least four days between March to October 2018 [October 18… wasn’t there a Synod? (“walking together”)] within the non-public areas of the Vatican City State, while 16 other devices showed use of other location-based hookup or dating apps, both heterosexual and homosexual, on four or more days in the same time period.
The data set assessed by The Pillar is commercially available and contains location and usage information which users consent to be collected and commercialized as a condition of using the app.
Extensive location-based hookup or dating app usage is evident within the walls of Vatican City, in restricted areas of St. Peter’s Basilica, inside Vatican City government and Holy See’s administration buildings including those used by the Vatican’s diplomatic staff, in residential buildings, and in the Vatican Gardens, both during daytime hours and overnight.
Signals emitted from most of the Vatican’s extraterritorial buildings, which house the offices of several key Curial departments were excluded from analysis because of the proximity of tourists, pilgrims, and the general public to those buildings on a daily basis.
The use of any hookup app within the Vatican City State’s secured areas could pose a security risk for the Holy See. And use of the Grindr app among Vatican residents and officials and within the non-public areas of Vatican City State could present a particular diplomatic security risk for the Holy See in its dealings with China.
CHINA. HOLY SEE. DIPLOMATIC RELATIONS.
Also, certain activities summon demons and permit them to attach to places, things and persons.
I won’t name any names, … like Pachamama or … not I… I won’t mention the “peace tree” when in the Vatican Gardens the imam read the part of the Koran meant to claim territory for Allah.
As the smoke clears and the initial shock of the cruelty of Traditionis custodes ebbs… but will not go away… we have to bring our legitimate aspirations to prayer and penance.
… an informal association of prayer and penance dedicated to two petitions offered to the Blessed Virgin Mary, which are
The title of the hurtful document immediately brings to mind the adage of Juvenal, “Quis custodiet ipsos custodes… Who’s guarding the guards”?
The “guards” or “guardians” referenced in the title of the document, though we lack the Latin sentence, surely point in the main to diocesan bishops. They are the custodes intended, plural of custos…. “a guard, watch, preserver, keeper, overseer, protector, defender, attendant, etc., protectress, etc., in a friendly or hostile sense”. NB: Male or female, both.
I appeal to you, dear readers, in the prophetic words of Fulton Sheen, always on the sidebar of this blog,
“Who is going to save our Church? Not our bishops, not our priests and religious. It is up to you, the people. You have the minds, the eyes, and the ears to save the Church. Your mission is to see that your priests act like priests, your bishops act like bishops.”
You are the guardians of the guards. YOU, dear readers, are the custodes custodum.
I ask you to join with others, making an informal but serious pledge to do two things for the two intentions, above.
To help you do this, and to stir in others interest in this project for prayer, I prepared some shirts and mugs and buttons.
The shirts all have CUSTOS TRADITIONIS on the front, and then, underneath that, “Ask me.” in English or in Latin (Interroga.) On the back of the shirts find the text of the Memorare in several difference major languages, including Latin.
The mugs all have CUSTOS TRADITIONIS and the text of the Memorare in Latin. There is are left-handed and right-handed versions. I put in the accent marks on the Latin… that way you will have the text in front of your eyes when you have a cup of perhaps Mystic Monk Coffee… and you can more easily make your daily commitment.
The buttons just say CUSTOS TRADITIONIS and (Ask me.)
They say, “Ask me.”
That means you have to be ready to explain the situation both accurately and also without rancor, which does not attract people to join a cause of prayer.
Remember: Do you not have to get this stuff to do this, but if you do get the stuff then do it.
Let’s get to it.
SHARE THIS FAR AND WIDE!
From The Federalist. My emphases.
The Latin Mass Is The Future Of The Catholic Church
Pope Francis is punishing a faithful and devout minority of Catholics in hopes of staving off the inevitable.
By John Daniel Davidson
You don’t have to know the entire modern history of the traditional Latin Mass to understand what’s behind Pope Francis’s recent apostolic letter, Traditionis custodes, claiming the ancient rite threatens the unity of the Catholic Church and imposing strict new limits on its use.
All you must do to understand what’s happening now is attend a Latin Mass. There, you will see full church pews teeming with young families and couples, mewling infants and unruly toddlers, single twenty-somethings, and teens. The air will be full of incense and, in some parishes, the haunting beauty of Gregorian chant.
Most of the women and girls will be in veils, most parishioners will be following along with a 1962 Roman missal and responding to the priest in Latin, kneeling or genuflecting as required. You will see, in short, a religious ritual that looks odd and shockingly out of place in modern society. You will also see, unmistakably, the future of the Catholic Church.
One national survey of Latin Mass attendees, conducted by Fr. Donald Kloster in 2018, found that only 2 percent approve of contraception, compared to 89 percent of Novus ordo attendees. On approval of abortion, the split was 1 percent compared to 51 percent. On government licenses for gay relationships, 2 percent to 67 percent. The same survey found parishioners at Latin Mass have on average nearly 60 percent larger family sizes, donate on average five times more, and attend weekly Mass at 4.5 times the rate of Catholics who attend the Novus ordo rite.
Another survey by Kloster and others, conducted online last year, found that among adults aged 18 to 39 who attend Latin Mass, 98 percent report going every Sunday. This stands in stark contrast to the findings of a 2018 Gallup poll, which showed dramatic declines in weekly Mass attendance among all Catholics, with the sharpest decline in the 21 to 29-year-old demographic, from 73 percent in 1955 to 25 percent in 2017, the lowest of all age groups.
Even more striking, the survey by Kloster found that 90 percent of these young Catholics were not raised in the Latin rite and that the vast majority were drawn to it by forces from within their generation, rather than by their parents. A plurality, 35 percent, cited “reverence” as what prompted them to seek out the Latin rite.
Why, then, would Francis punish those who worship according to the Latin rite? Why would he misrepresent, in brutal and authoritarian language, the motives of these Catholics?
Clerics of Francis’s generation, who came up in the reforms of Vatican II, envisioned a very different future for the church than the one that’s now emerging. They imagined a church that would give no offense, in its worship or its doctrine, to Protestants.
This is my parish and we all watched that young man pull himself out of that wheelchair and onto his knees to the receive the body of Christ for the first time. There wasn’t a dry eye in the church ( Comment by a parishioner of Holy Spirit Catholic church, Florida) pic.twitter.com/K4KcKkT4wB
— Sachin Jose (@Sachinettiyil) July 24, 2021
They want to repress… this?
Last night during the rag chew on ZedNet, one of the participants wondered about why the crack down on Catholics who desire the Traditional Latin Mass. After all, the numbers aren’t all that threatening.
I opined that it wasn’t just a matter of the numbers, as considered in a present day snap-shot of how many people are attending in how many places.
It’s the rate of growth.
From the time that Summorum Pontificum was implemented in 2007, over the next 10 years there was 500% growth.
It seems to me that the indices of places where the Traditional Latin Mass is being celebrated are out of date now. During COVID Theatre, many young priests quietly implemented Summorum in their parishes. The indices have to catch up. I suspect the numbers are higher than supposed.
Which brings me to an article at Crisis about the growth of the TLM. HERE
Keep in mind that the plural of anecdote is “data”, here are a couple of items.
Yesterday, I heard that this Sunday’s attendance at one FSSP location was some 1300.
Yesterday, a priest friend of mine, traveling through an airport in California, was twice asked, first by a 35 year old TSA agent and later by a 50 year old security guard, whether he was affected by the Motu Proprio.
Back to Crisis.
Over some 30 months, the number of parishes offering the TLM increased by 27%. The average number of parishioners at each TLM increased by 34%. Overall TLM attendance across all parishes from January 2019 to June 2021 increased by 71%.
At a time when general Mass attendance was decreasing, attendance at the TLM was dramatically increasing.
On Sunday, Bp. Thomas Tobin of Providence visited the parish entrusted to the FSSP.
This is talk he gave.
This is what I have been harping on for YEARS.
This bishop’s message was:
“You keep doing good to my diocese and l’ll cover your six.”
I keep saying, “BE ENGAGED!”
Be the first to volunteer to help. Be involved in works of mercy.
This isn’t rocket science.
The text is a workshop on what is wrong in Rome, what is right with Tradition.
It is clear, concise and frank and it is by a Bishop.
Not just a bishop, a relatively young bishop. Bp. Mutsaerts protested against the Amazonian Synod and even resigned some of his administrative duties as Auxiliary to his radical ideologue pro-Pachamama Ordinary. HERE
Remember, friends. As the demographics of the Church shift, new bishops will have to be drawn from priests who are now young and who don’t carry the baggage of the halcyon days of the “spirit of Vatican II”. The pool on which they can draw for new bishops will be more and more traditional in its make up and openness.
As the for the older ideologues…. tick… tick… tick… tick… tick…
I’ll bet they can feel it.
Some tastes of Bp. Mutsaerts’ J’Accuse! …
Bp. Rob Mutsaerts
Auxiliary Bishop of ‘s-Hertogenbosch
Pope Francis promotes synodality: everyone should be able to talk, everyone should be heard. This was hardly the case with his recently published motu proprio Traditionis Custodes, an ukase [imperial edict] [Russian] that must put an immediate termination on the traditional Latin Mass.
The fact that Francis here uses the word of power without any consultation indicates that he is losing authority.
By the way, the Church has never abolished liturgies.
Pope Francis is now pretending that his motu proprio belongs to the organic development of the Church, which utterly contradicts the reality. By making the Latin Mass practically impossible, he finally breaks with the age-old liturgical tradition of the Roman Catholic Church. Liturgy is not a toy of popes; it is the heritage of the Church. The Old Mass is not about nostalgia or taste. The pope should be the guardian of Tradition; the pope is a gardener, not a manufacturer. Canon law is not merely a matter of positive law; there is also such a thing as natural law and divine law, and, moreover, there is such a thing as Tradition that cannot simply be brushed aside.
What Pope Francis is doing here has nothing to do with evangelization and even less to do with mercy. It is more like ideology.
Bishops now have the unenviable task of having yet another burden placed on their shoulders. While Summorum Pontificum exercised pastoral subsidiarity, now the situation on the ground is more complicated by far because of interference from on high. Also, those who have to determine what to do in their dioceses aren’t in a good position to do so: most of them do not know the Traditional Roman Rite, they do not know the people, they haven’t spent time with them. How do you make informed decisions about something so important. And I mean the people.
It’s not just that Francis has definitively revealed that he, personally, doesn’t like Traditional sacred worship. He’s a Jesuit, after all, infamous for their liturgical apathy. It’s that Francis doesn’t like the people who like Traditional worship.
We must pray for the softening of the hearts of those who will implement Traditionis custodes, lest they go to their Creator – quod Deus avertat – with this cold, sclerotic stain.
The Feast of St. Ann has arrived, and I greet all who are graced with the name of Ann, however spelled.
Let us, on our own, continue to pray this Novena on a daily basis:
Continue to pray this Novena prayer to the grandmother of God, the mother of Mary.
Here is one prayer to St Ann. There are others.
I ask St Ann to:
Soften the hearts of all those who will now be involved with the implementation of Traditionis custodes.
I will ask Ann to “guard the guards”.
Say this each day.
In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
Glorious St. Anne, we think of you as filled with compassion for those who invoke you and with love for those who suffer. Heavily laden with the weight of my troubles, I cast myself at your feet and humbly beg of you to take the present affair which I commend to you under your special protection
(Mention the (above) intention here…)
Deign to commend it to your daughter, our Blessed Lady and lay it before the throne of Jesus, so that He may bring it to a happy conclusion. Cease not to intercede for me until my request is granted. Above all, obtain for me the grace of one day beholding my God face to face. With you and Mary and all the saints, may I praise and bless Him for all eternity. Amen.
Good St Anne, mother of her who is our life, our sweetness and our hope, pray for me.
Say 1: Our Father…
Say 1: Hail Mary…
Say 1: Glory Be…
Who will join me in this Novena?
GO TO CONFESSION!
Interrupted while saying Mass at his parish church in Saint-Étienne-du-Rouvray, the 85-year old priest struggled to repel his two 18-year old attackers with his feet. “Go away Satan!”, he repeated.
Fr. Jacques Hamel was murdered, in odium fidei, a martyr to the Faith, his throat slashed by Islamic terrorists.
Five years ago today.
His cause has been opened.
Fr. Jacques Hamel by Neilson Carlin
Today is the Feast of St James the Greater, Apostle, brother of John and a of Zebedee. He was put to death probably in AD 42. His feast marks the translation of his relics.
Although today is a Sunday, which outweighs the Feast, we nevertheless commemorate St. James. As we do, we also remember the moment in the Gospel with the mother of James and John asks the Lord for “glory” for them. They affirm the request. They got what they asked for, but not in the way they thought. John lived to old age, the last to die, and James was the first to die: direct opposites. “Glory”, in the Gospel of John, as in John 17 when Jesus says to the Father, “Glorify your Son” and John remarks that, at Calvary, he had “seen His glory”, John means the Passion and crucifixion of the Lord. Both John and James were glorified. John did not escape martyrdom, by the way. When he was in Rome he was arrested and several times they tried to kill him, to no avail. He was exiled to Patmos.
All of us have to drink the chalice. To be with Christ in heaven, we who bear his name and mark have to follow him to the Cross before the resurrection. The chalice for most people is not martyrdom of blood. But it always has to be the martyrdom of loving obedience to God’s will as it is lived out in our vocations, whatever vocation that may be.
Each person’s vocation has its particular chalice to drink.
I note with interest a particular word in today’s Collect for the commemoration of St. James. Let’s see if you notice it too.
Esto, Dómine, plebi tuæ sanctificátor et custos: ut, Apóstoli tui Iacóbi muníta præsídiis, et conversatióne tibi pláceat, et secúra mente desérviat.
Variations of this appear in ancient sacramentaries, such as the Gregorian, for feasts of apostles and other occasions. There are variants, such as “Esto protector, Domine, populi tui propitiatus et rector eique…“.
A literal translation:
O Lord, be the sanctifier and the guard of your people, so that, fortified with the assistances of Your Apostle James, it may both please You by their manner of living and also zealously serve You with a tranquil mind.
A looser translation:
Protect Your people and make them holy, O Lord, so that, guarded by the help of Your Apostle James, they may please You by their conduct and serve You with peace of mind.