WDTPRS: 1st Sunday of Advent – Secret (1962MR)

Posted on 29 November 2008 by Fr. John Zuhlsdorf

An excerpt from this week’s article:

In the TLM, the “Prayer over the gifts”, in Latin Super oblata in the Novus Ordo, is called the Secret because it was spoken by the priest in a low voice inaudible to the congregation.

Remember that prayers for Mass are addressed by the priest primarily to God, not the congregation.  Only a shallow sense of “active participation” drives people to think they must hear everything, see everything, do everything that pertains to the priest’s own words and gestures. 

Anecdote: For years I said Holy Mass in Latin every morning in St. Peter’s Basilica in Rome.  Anyone in the Basilica could attend Mass simply by following priests as they exited the sacristy and headed to one the many altars in the basilica or the crypt below.  One day after Mass an irritated American woman reproached me with the fact that she couldn’t hear everything I was saying, that my voice was sometimes too low.  I explained that, not only didn’t I want to disturb the other Masses going on, some of the prayers are to be said silently.  Not satisfied, she advanced that she had the right to hear them.  After some patient backing and forthing I responded, “Ma’am, I really wasn’t talking to you. The prayers of Mass are said to God.”  The priest and the congregation have different roles at Mass.  They offer sacrifice in different modes. The silence of the Secret and other priestly prayers underscores the difference in the priesthood flowing from baptism and the priesthood of Holy Orders.

We must place our Secret in context in the Mass.  Mass begins with an entrance procession followed by a prayer that is “proper”, that is, changing with the day.  The “ordinary” parts of Mass are always the same. This is the pattern before our great orations: procession (entrance, gifts, Communion) – proper oration (Collect, Secret, Postcommunion).  

At the offertory in the ancient Church there was an elaborate procession. The subdeacons and deacons brought forward from the congregation bread, wine, money, other food and objects for the poor as sacrificial offerings.  By the time the ancient Sacramentaries developed (e.g., “Veronese”, “Gelasian” etc.) orations were fixed for the same Sundays each year in a cycle.  The offertory prayers logically had vocabulary for gifts and sacrifices (e.g., dona, sacrificia, munera, oblationem). 

Secrets follow the general structure of a prayer of petition: we offer things up so that God’s favor will come down on us.  You will see that these prayers are normally in the first person plural: we. The priest, even though he is inaudible, speaks as mediator for the whole congregation.

Keep in mind that today’s Secret is in the very first Mass of a new liturgical year.  It is now the season of “the Coming”, Advent. It is a time of muted joy in anticipation of remembering liturgically the First Coming of the Lord as an infant at Bethlehem. Advent is also, more significantly, a reminder that the Lord will have a Second Coming.  Like lightning across the heavens Christ will come from the East as just Judge and King of fearful majesty.  During Advent Holy Church dons purple vestments, in parallel with Lent before Easter.  From ancient times all feasts had penitential vigils. Advent purple is an outward sign of our joy-infused penitential preparation for both Comings, though especially for our sacramental veneration of the Word Incarnate, the Christ Child.

Ancient Roman prayers are distinguished by brevity.  They are dense, often with technical philosophical vocabulary and allusions to Scripture, which the better educated would have recognized. A single word would suggest a thousand.  The Latin spoken in the liturgy in the early Church was truly not the “vernacular” spoken by the common folk. 

Note the alliteration at first of “s” and “t” and then of “f/v” followed by “p”.  Watch at the end for hyperbaton, the separation of words which belong together.  Remember! You won’t hear this!  But Father will.

SECRET (1962MR):
Haec sacra nos, Domine, potenti virtute mundatos,
ad suum faciant puriores venire principium.

Like sap from the root, this oozes the ancient. 

Many ancient sacramentaries have this Secret, but there is a variation of sacra and sacrificia. When sacra is used, the Secret appears on the 4th Sunday before Christmas (they counted backwards).  When sacrificia appears, it’s on Friday of 4th Week of Lent. This oration survived the scissor and paste wielding liturgical experts of Fr. Bugnini’s Consilium, to survive, with sacrificia instead of sacra, as the Super oblata for Friday of the 4th Week of Lent.  On that day day Novus Ordo Mass goers will witness the near destruction of the original in the lame-duck version by

ICEL (1973 translation of the 1970MR):
All-powerful God,
may the healing power of this sacrifice [sacrificia]
free us from sin
and help us to approach you with pure hearts.

Our not yet outworn Lewis & Short Latin Dictionary shows that a principium is an “origin”.  Potens, a participle from possum used as an adjective, is “strong, mighty, powerful”.  A conceptual parallel is in virtus, “strength”, “the sum of all the corporeal or mental excellences of man”.  The ancient Romans used the phrase “Deum virtute … by the aid or merit of the gods, i.e. the gods be thanked”.  Sacra, neuter plural from sacer, is the term for the “secrets, mysteries” of religious rites.  Publica sacra were the Romans’ official rites of divine worship.  Thus, sacra were also the holy things used in the rites.

LITERAL TRANSLATION:
May these sacred mysteries, O Lord,
make us, cleansed by mighty power, come purer unto their Source.

Principium calls to mind not only that we are at the beginning of a new sacred cycle, but that everything happening around the altar has its true origin in Christ. 

The priest, wreathed in smoldering fragrance, is still. He raises his hands in ritual gesture.

This is an encounter with mystery in its deepest sense, the very One from whom and toward whom go all life and good things.  It embodies every higher impulse of man to be pure in the presence of the divine which is mighty beyond our ken. 

In hushed tones as if each word were too precious, too potent, for you he whispers “HAEC SACRA” over bread upon the linen corporal, wine in the chalice on the altar.

Posted in WDTPRS |
5 Comments

QUAERITUR: substantial bread and risk of profanation

Posted on 29 November 2008 by Fr. John Zuhlsdorf

From a reader:

I have a BA in Catholic Theology and A MA in Religious Studies;  however, my background is not strong in liturgy.  I focused on pastoral ministry, youth ministry and world religions. 
 
Could you help me answer a question with your background and expertise?
 
We occasionally visit a relative in ___ who attends a Catholic Church that serves communion that looks, tastes and feels like wheat bread that you would serve at dinner, not the traditional wafer-hosts that we are used to here in ___.  What I found disturbing was that these hosts at the ___ Church produce crumbs, which we observed being wiped off of by numerous folks’ hands as they were walking back to their pews after communion line and these crumbs were on the floor.  My young son was appalled and whispered to me that "Those people are wiping Jesus onto the floor and stepping on Him."  Out of the mouths of babes…
 
It is my understanding  that hosts for communion must be of the appearance of bread, be recognizable as bread, and only wheat may be used.  It is also my understanding that crumbs should not be remaining with enough in quantity to cause communicants to wipe their hands off like they are "dusting off their hands."  Is this Ohio Church granted some special permission to use real wheat bread instead of wafer-hosts?  Are other parishes making this switch as well?
 
Needless to say, the few times that we do visit this relative when we are out of town, now we worship at another Catholic Church closer to our hotel that is more respectful of the Real Presence.  I found this behavior at the Ohio Church to be offensive.  I also have four small children and don’t want them confused or scandalized by the behavior of those at this Church who do not realize Whom it is that they are wiping onto the floor.
 
The relative who attends this Church is my brother-in-law and he labels his Church "progressive" and "up to date" with Church teaching and he says that my objections to the behavior of some people regarding the Eucharist are just "…your interpretations of Catholicism."
 
Why are some Catholic parishes allowed to get away with nonsense like this?
 
We attend a … Church in Michigan that is very traditional and has great reverence for the Eucharist.  Relatives call us Pre-Vatican II Catholics, but I’d prefer to think we are just respectful Catholics.
 
If you could point me to a reference about the matter and form of Eucharist for non-liturgist specialists to understand, it would help me better explain this to my husband, too.

I will let others dig up the specific references.

I think there is a problem here.  Your son noticed what was going on and said something.  It must be noticeable.  In this case, one of God’s little one’s was scandalized by what he saw.

Since you are not parishioners there, it is hard for you to intervene.  On the other had, it sounds like there is a serious risk of profanation of the Blessed Sacrament going on at that parish.

You could first write to the pastor of the place, and make your concerns known.  After that you would write to the local bishop, of the place where that parish is.  The difficulty in writing directly to the Congregation in Rome is that some "proofs" are needed before they can really act quickly.

Everyone has a responsibility to see that the Church’s liturgy is conducted well.  If there are liturgical abuses, we all have the duty to try to help correct them.  This is made clear in the CDW’s Redemptionis Sacramentum:

6. Complaints Regarding Abuses in Liturgical Matters

[183.] In an altogether particular manner, let everyone do all that is in their power to ensure that the Most Holy Sacrament of the Eucharist will be protected from any and every irreverence or distortion and that all abuses be thoroughly corrected. This is a most serious duty incumbent upon each and every one, and all are bound to carry it out without any favouritism.

[184.] Any Catholic, whether Priest or Deacon or lay member of Christ’s faithful, has the right to lodge a complaint regarding a liturgical abuse to the diocesan Bishop or the competent Ordinary equivalent to him in law, or to the Apostolic See on account of the primacy of the Roman Pontiff. It is fitting, however, insofar as possible, that the report or complaint be submitted first to the diocesan Bishop. This is naturally to be done in truth and charity.

 

If you write to anyone, keep in mind my tips.

Posted in ASK FATHER Question Box |
20 Comments

QUAERITUR: Confession of tendencies and spiritual direction

Posted on 26 November 2008 by Fr. John Zuhlsdorf

From a reader following on recent entries about confession:

Dear Fr. Z,

I try to go to confession often – biweekly if not weekly.  I, like another commenter on your post, usually confess tendencies along with sins.  Is confession an appropriate time to seek direction (with due respect to time), or should that be done at another time?  Thank you!

First, it is a wonderful thing to hear that you have a routine of regular confession.   Given the effects of the sacrament, and our great need, it is amazing that priests have let this sacrament fall into desuetude in some many places.

I think people should try to get their minds around the idea that "tendency" has different meanings.  Sometimes people use the word loosely, to describe what they actually do in a habitual manner.  Sometimes people use it to describe an interior inclination, a habitual impulse. 

In the first case, there is an action involved.  In the second, there may be a mere urge, which the person successfully fights of, a thought he corrects and does not give consent of will to, much less act upon.

In that case, a tendency isn’t a sin.

Confession should mainly be for confession of sins.

The second part of the question gets at a practical issue: time.

Sometimes people need a little more time to get out what they need to get out.  In that case, perhaps they should be the last in line or make an appointment.  There are other people in line, after all, and if you need, say, a half hour, be considerate of the needs of others.

This is often the case of people who are seeking "spiritual direction", or lots of advice or conversation with the priest about particular problems.  Remember: confession isn’t time for chat.  It has a purpose. 

If you are looking for a more extensive conversation with the priest, and you don’t think that you can do this in a reasonable amount of time when confessions are scheduled because there is always a line, then try to get an appointment.  If there is no line, or there are also other confessors available, then perhaps you can avail yourself of the moment, with due consideration for the purpose of a sacramental confession.

Posted in ASK FATHER Question Box |
17 Comments

My position? It should be safe, legal and rare!

Posted on 26 November 2008 by Fr. John Zuhlsdorf

I was sent the following great photo by The Crescat.   o{]:¬)

In religious communities and seminaries, anywhere many priests were living, there were chapels with multiple altars where the priests could say Mass each day.  Seminarians and novices would generally serve.  In monasteries, the lay monks would serve.  In Rome, some clerical residences still have chapels with multiple altars.

This was, of course, in the days before concelebration. 

The Extraordinary Use, or TLM has an instance of concelebration: the ordination of a priest, wherein the newly ordained concelebrates with the bishop as he kneels before the altar, though he consumes only the Host.  In the Ordinary Use, we find concelebration all the time.

I am not much of a concelebration sort of guy.  I believe that, when it comes to the Novus Ordo, priests should say their own Mass each day.   There are those infrequent occasions when it is appropriate to concelebrate, of course. For example, for the Chrism Mass with one’s bishop, or perhaps a funeral of a priest. If I am visiting a parish and I see that it would be inconvenient for someone to set up, etc., I will concelebrate if the alternative is not saying Mass.  I have more than once concelebrated Holy Mass with the Pope. I have helped elderly priests say Mass by concelebrating.  I have sometimes concelebrated when traveling with a priest friend. 

Generally, I hold to one priest – one Mass.

There is absolutely nothing wrong with just being in choro.  This is something we priests should strive to revive: sitting in choir in choir dress.  Being there and participating, lending to the occasion without having to be up there doing something.

Also, unless I have a parish Mass where the Novus Ordo is used, I prefer the older form.  I wasn’t ordained for a book, so I am happy to say also the Novus Ordo when called upon, but I have my preference.

I have seen or been part of concelebrations where other priests are distracted or, in some cases, sacrilegiously paying no attention at all.  I have been in concelebrations where some priests vest properly and others just show up in a t-shirt.  I have been witness to priests not receiving both species of the Eucharist or not saying the words of consecration, while others do, without distinction.  Chaos.

I frankly don’t get worked up about "whose" consecration consecrated.  God can sort that out.  I have faith that if Holy Church says we can concelebrate, then we can concelebrate.  That doesn’t mean that we must concelebrate.

For a long time, in Rome, in many places priests and sacristans tried strenuously to force other priests to concelebrate.  I think that experience and the other bad examples of some, happily few, priests really soured me on the practice.

Some priests become quite overbearing about concelebration.  I had an exchange with one priest of long acquaintance not too long ago, who became very censorious about my decision to say Mass on my own rather than concelebrate.  I was deeply saddened and more than a little surprised.  He should have known better, frankly, and I lost a lot of respect for him in that moment.  I usually only found that attitude in  know-it-all liberal liturgists, the sort jokes are told about now.  I’m just sayin’….

To my mind, the bond between priests is very important, but that doesn’t mean that they have to manifest that bond by concelebrating all the time.  But for some odd reason, perhaps it’s insecurity or problems with control issues, if priests opt out from concelebrating, some take it as a personal affront.  "You don’t want to concelebrate?  You must have something against me!"  Priests are all too human.

Fathers, don’t force or pressure concelebration!  Always be happy to set up an altar and even serve if your schedule allows.  It is good for a priest to serve Mass once in a while.

I think concelebration should be safe, legal and rare.  That is, a) rubrics should be carefully followed, b) priests should be free to concelebrate or not without being picked on or criticized, c) it should not be the norm or anything close to commonplace.

Posted in I'm just askin'... |
65 Comments

Fr. Z’s 20 Tips For Making A Good Confession

Posted on 26 November 2008 by Fr. John Zuhlsdorf

In light of Archbp. Nienstedt’s initiative, and the good discussion it is raising here, I thought I would repost my list, useful to some, called…

Fr. Z’s 20 Tips For Making A Good Confession   o{]:¬)

We should…

  1) …examine our consciences regularly and thoroughly;
  2) …wait our turn in line patiently;
  3) …come at the time confessions are scheduled, not a few minutes before they are to end;
  4) …speak distinctly but never so loudly that we might be overheard;
  5) …state our sins clearly and briefly without rambling;
  6) …confess all mortal sins in number and kind;
  7) …listen carefully to the advice the priest gives;
  8) …confess our own sins and not someone else’s;
  9) …carefully listen to and remember the penance and be sure to understand it;
10) …use a regular formula for confession so that it is familiar and comfortable;
11) …never be afraid to say something "embarrassing"… just say it;
12) …never worry that the priest thinks we are jerks…. he is usually impressed by our courage;
13) …never fear that the priest will not keep our confession secret… he is bound by the Seal;
14) …never confess "tendencies" or "struggles"… just sins;
15) …never leave the confessional before the priest has finished giving absolution;
16) …memorize an Act of Contrition;
17) …answer the priest’s questions briefly if he asks for a clarification;
18) …ask questions if we can’t understand what he means when he tells us something;
19) …keep in mind that sometimes priests can have bad days just like we do;
20) …remember that priests must go to confession too … they know what we are going through.

Posted in "How To..." - Practical Notes, Classic Posts |
12 Comments

A note from a priest about the “gloom spreaders”

Posted on 24 November 2008 by Fr. John Zuhlsdorf

From a priest reader.  My emphases and comments:

Reverend and Dear Father Zuhlsdorf,

Firstly, thank you for your blog, which I enjoy reading very much.  I first became aware of it through a search for some or other phrase in the 1970 MR, and I was quite hooked from the moment I cyberstumbled upon it.  Good show.

Secondly, I appreciated very much your citation recently of the communication of the Sons of the Most Holy Redeemer (the erstwhile Transalpine Redemptorists).  Your simple statement that there are those who "try to spread the gloom" hit dead home with me.

You see, I am a member of a clerical community which is in the process of regularization with the Holy See.  As to the specifics of this process, I have precisely no insight as it is being attended to by my superior and the proper authorities.  (Having had my fill of bureaucracy in this lifetime, I am quite happy to be out of that particular loop for the time being).

I do, however, interject myself to beg most earnestly your prayers for us (and to ask your readers to pray, also).  Be assured that you remain in my own prayers every day.

Part of the problem of the gloomspreaders, in my opinion, is that they seem to think that such regularization is somehow going to "save the Church" in the twinkling of an eye.  Well, indeed.

All I can say is that last week I had to give the last sacraments to a seventeen year old girl who had been shot in the head in a drive-by shooting for no discernible reason.  I had to comfort as best I could her mother and family when her life signs had finally ceased.

I can not save the Church.  I can, if I allow Christ, the High Priest, to work through the nothing that I am, who am yet called to be His priest, exercise in some small way the power of His grace and His sacrifice in the soul of another person.  That’s all.  [Amen and Amen.]

So your words were comforting.  Sometimes, just pointing out the obvious shows how absurd it really is.  Let the gloomspreaders glower.  I will just continue to be a priest.

(Insert obligatory closure, mutatis mutandis, to semi-humorous effect:) Inclining with a minima minimarum to the sacred black, I remain,

A nice note.

Would you in your kindness stop, right now, and say a St. Michael prayer for these men and this priest in particular?

Posted in Mail from priests |
40 Comments

The future and our choices

Posted on 21 November 2008 by Fr. John Zuhlsdorf

We are headed for very hard times.

Huge changes loom, both in the secular level and also the spiritual realm.
 
It is hard to read the times and not come to alarming conclusions.

World leadership has shifted remarkably in a short period of time.

The financial crisis hasn’t even begun to get serious.  Let’s not kid ourselves about how bad things could get.  How bad?  At Fatima the Blessed Mother of God spoke of the annihilation of nations.  Nations can be wiped out, and it doesn’t take war to do the job.

In the USA we are facing the strong likelihood of FOCA, the "Freedom of Choice Act" which will effectively eliminate restriction on abortion and curtail the rights of parents and physicians to exercise their own freedoms and rights. 

Take a look at the video, below.  It is also on YouTube right now… I say "right now, because I suspect it will be pulled because it is pro-life and therefore "hate speech".  For that reason, I also put it on my server. 

"But Father! But Father!", some might object.  "This is just Michael O’Brien stuff you are gabbling now.  Just relax.  Watch!  Things aren’t as bad as you are suggesting. Stop your scaremongering!"

Well… yah, pal!  This is "Michael O’Brien stuff!"  And mark my words the "fairness doctrine" is going to be ushered to the fore again, very soon.  There will be a strong effort to shut down the alternative media, such as the stronger voices in the Catholic blogosphere.  Just you watch.  Just watch as leaders in the Church start to line up on different sides.  Some will apply huge pressure, canonical, financial, psychological, to clerics who decide to stand up and speak an unambiguous message rooted in Catholic teaching.

Actually, this has already begun.

Some will say the video is corny, because of the music from Rocky.

Some will say that it is alarmist, because it speaks in stark terms.

But do you honestly think we are not at an important crossroad?

Catholics had to make choices in 1930’s Germany.

Catholics had to make choices behind the iron and bamboo curtains.

It’s our turn.

Podcast: Play in new window | Download

Subscribe: RSS

Neither this video, nor I, nor any sound Catholic people will advocate violence or uncharitable acts. 

Neither I nor this video suggest or ask for any disrespect to elected officials or defiance of law and order.

What this video asks is that Catholics embrace the teachings of Holy Church and the truth written into our hearts. 

It asks that Catholics practice their Catholic faith, that they be Catholics. 

In no way does being Catholic take us out of the public square or place us entirely out of the sphere of what Caesar justly requires.  We have obligations to the state, as well as rights. 

But our obligation to God and the truth has priority.  Only in our fidelity as Catholics can we offer our special contributions to the common good.  We have a right and duty to participate in the public square.

We can only have something good to contribute if we know who we are as Catholics, if we embrace that identity, and act accordingly according to our vocations in our proper spheres of life.

We must first fight the battle for our Catholic identity before we can make a difference in the world.

We must make choices.

Posted in The future and our choices |
109 Comments

From a priest about the collection for CHD

Posted on 18 November 2008 by Fr. John Zuhlsdorf

From a priest reader regarding the collection for the Campaign for Human Development in Catholic parishes.

I want to keep this anonymous.

FYI, the CCHD is a mandatory collection in my diocese ….

However, after the ACORN fiasco I do not feel that, in good conscience, I can take up the collection in my parish. We pitched the envelope and I will send a check for $50 to the chancery. I expect to catch some heat for this, but this is the only way things will really change.

FWIW

What does the CHD collection really say?

UPDATE: 20 Nov 1337 GMT

 

It the interest of balance, at least one diocesan ordinary has issued a statement about the CCHD collection.

"IMPORTANT FACTS ABOUT THIS SUNDAY’S
CATHOLIC CAMPAIGN FOR HUMAN DEVELOPMENT
(CCHD) COLLECTION AND ACORN RUMORS"
 
Date:  November 14, 2008
To:    All pastors and parish administrators
From:  Most Reverend Archbishop John C. Nienstedt
Re:    Important Facts about this Sunday’s CCHD Collection and ACORN Rumors
 
Some parishes and parish administrators have alerted us to an organized campaign by
misinformed individuals intent on discouraging contributions to this weekend’s Catholic
Campaign for Human Development Collection (CCHD).  These individuals are contending that
CCHD still has ties to ACORN, the organization that has been identified with, among other
things, voter registration fraud.
 
Until last June, 2008, CCHD had contributed to the good works of ACORN such as preventing
home foreclosures, creating job opportunities, raising wages and addressing crime and
improving education.  Because of some financial improprieties discussed in June, all financial
support ceased.  Therefore, there was no CCHD monies involved in any of the alleged voter
fraud.  It would be most unfortunate to "punish" CCHD which provides so much help to the
poor.
 
Thank you for your attention to this important matter.  If you have questions, or would like a
copy of the question and answer document about this ACORN issue prepared by the USCCB
Communications, please contact Dennis McGrath, the Archdiocese’s Director of
Communications at 651-291-4412 or email him at mcgrathd@archspm.org.
 
[Link to Morin’s report and the USCCB website link included here]

Here is something from the USCCB’s subcommittee on this:

REPORT OF BISHOP ROGER MORIN, CHAIRMAN
SUBCOMMITTEE ON CATHOLIC CAMPAIGN FOR HUMAN DEVELOPMENT
ON CCHD and ACORN
November 11, 2008

For nearly forty years, the Catholic Campaign For Human Development has practiced what the Church teaches about the option for the poor, subsidiarity and solidarity in helping people living in poverty defend their dignity and work for greater justice. Local CCHD-funded groups have made real differences on safer neighborhoods, better schools, decent wages, affordable housing, and immigrant rights. Because the mission of CCHD is so important, the Bishops work very hard to promote it and protect it by careful review and monitoring of CCHD grants to make sure they comply with CCHD’s guidelines and Catholic teaching.

This report covers the steps CCHD and our Conference have taken and are taking to address our serious concerns regarding controversies involving the Association of Community Organizations for Reform Now, known as ACORN. In the past, CCHD has funded proposals from local organizations affiliated with ACORN when those activities conform to the CCHD guidelines and when the local diocesan CCHD director and the local diocesan bishop explicitly approve the proposal. Many of these local ACORN groups have done impressive work preventing home foreclosures, creating jobs opportunities, raising wages, addressing crime and improving education.

Last June, CCHD cut off funding to all ACORN groups when we learned about a major case of embezzlement eight years ago that was covered up by ACORN staff leadership. This theft and cover-up raised serious concerns about national ACORN’s financial accountability, transparency, governance and organizational integrity. Even though CCHD was only funding local ACORN organizations, and not these national structures, we felt it was necessary to cut off CCHD funding and review support of all ACORN groups.

More recently, the Subcommittee also became concerned about widespread reports of ACORN involvement in alleged voter registration fraud and political partisanship. As a result of the cut-off earlier this year, no CCHD funds were involved in any of these activities. However, the allegations intensified our questions and problems around ACORN’s organizational integrity, competence and non-partisanship. Therefore, we extended the cut off of CCHD funding of any ACORN organizations.

The Bishops’ CCHD Subcommittee met November 8-9 and reviewed this matter at length and discussed it in depth. The Bishop members of the Subcommittee voted unanimously to reaffirm, extend and formalize the decision to end CCHD funding of ACORN organizations because of serious concerns about financial accountability, organizational performance and political partisanship. While not all the specifics can be known, we simply had too many continuing questions and concerns about these serious matters to permit CCHD funding of ACORN groups. Dioceses have told us about the good work done by local ACORN affiliates and we regret that they will not be able to receive CCHD support. We simply could not be absolutely sure that CCHD resources would be used in a manner consistent with our criteria and funding guidelines. This cut off means that no CCHD grants were given to ACORN groups this year (using funds from the 2007 CCHD collection) and no funds from the coming collection (to be taken up in on November 23-24  in many dioceses) will go to ACORN in any place or at any level.

In addition to this funding cutoff, the CCHD Subcommittee and staff have taken a number of other steps:

I chair a special working group within the Bishops’ CCHD Subcommittee to monitor and act on this continuing situation.

CCHD and the USCCB have secured the services of specialists in forensic accounting to help determine if any CCHD money was taken or misused. This investigation is thorough and ongoing.

CCHD, USCCB staff and I have met with ACORN leaders to express our serious concerns and to seek answers to specific questions.

We continue to consult with our CCHD Diocesan Directors to seek their guidance.

The Subcommittee also voted that CCHD should work with others to assist low-income community organizations to adopt and model best practices in areas of financial accountability, organizational management and effective governance. The Subcommittee believes that these efforts can help community organizations and CCHD to carry out more effectively our essential mission of empowering and assisting low-income communities in pursuing economic and social justice.

CCHD’s current criteria and guidelines prohibit partisan activity and funding of any group that engages in activities contrary to Catholic moral teaching, whether or not those activities are funded by CCHD.  These criteria are actively enforced and have led CCHD to deny funding to many groups and to quickly terminate any group that violates these prohibitions. The Bishops’ CCHD Subcommittee and staff are reviewing these existing CCHD’s policies, grant agreements, and other safeguards in order to reaffirm and strengthen our protections in areas of Church teaching, financial and organizational accountability, and partisan political activity. We are also examining ways to affirm and articulate the continuing efforts of CCHD in language clearly reflecting the principles of Catholic social teaching, which are at the heart of our mission.

Supporters of CCHD can be reassured for the way CCHD has responded to these challenges and take pride in the impressive and creative ways CCHD carries out the values of the Gospel and the principles of our Catholic faith in rural communities and urban neighborhoods across our nation. Everyday countless numbers of our brothers and sisters are able to say they have been lifted from the scourge of poverty and are able to achieve self sufficiency.

CCHD is fully committed to protecting and carrying out our essential mission “to bring good news to the poor, liberty to captives, new sight to the blind and to set the downtrodden free” (Luke 4). That was Jesus’ mission on earth and that is CCHD’s mission today.

 

Posted in Mail from priests |
48 Comments

Just askin’ about the CCHD

Posted on 18 November 2008 by Fr. John Zuhlsdorf

If I am not mistaken… is this next weekend scheduled, at least in some dioceses, to collect money in parishes for the Catholic Campaign for Human Development?

Maybe I am mistaken.

If I am not mistaken didn’t the CCHD give money to ACORN?

I’m just askin’…

Posted in I'm just askin'... |
68 Comments

CORK, Ireland – 22 Nov – Requiem TLM

Posted on 18 November 2008 by Fr. John Zuhlsdorf

A friend wrote to inform us that…

St. Colman’s Society for Catholic Liturgy

St. Colman’s Society for Catholic Liturgy is pleased to announce that Requiem Mass in Latin will be celebrated for the Holy Souls according to the Missal of Blessed John XXIII at St. Patrick’s Pro-Cathedral Church,  Fermoy, Co. Cork, on Saturday, 22 November 2008 at 11 am.

All are welcome to attend and are encouraged to pray for the happy repose of the faithful departed.

Please note that a partial indulgence applicable to the souls in Purgatory is available, under the usual conditions, to any of the faithful who visits a cemetery and prays for the dead (cf. Enchiridion Indulgentiarum [1999],  concession 29, §2, 1°, p. 75).

 

It is very good to have that reminder of the indulgence.   This is IMPORTANT.

Posted in Mail from priests |
14 Comments