Was there a GOOD point made in the sermon you heard at the Mass for your Sunday (obligation or none), either live or on the internet? Let us know what it was.
Too many people today are without good, strong preaching, to the detriment of all. Share the good stuff.
Also, are your churches opening up? What was attendance like?
I’ve been on the road, but I got back for Sunday Mass at the parish.
Yesterday, I posted about Socci’s views on who the true Pope may be. HERE. A couple days ago, I posted about the new highly critical Compendium about the odd teachings of Francis, HERE. In that post, I said that, if someone had a contrary view let him come up with his own compendium favorable toward Francis.
Today I received a link to a blog called Roma Locuta Est written by Steven O’Reilly, which has a compendium not about how wonderful Francis is (the challenge I issued) but rather responding to the claims of Socci and our friend Ann Barnhardt that Benedict is the true Pope. For the sake of fairness and for the sake of the mind-exercise I invited you all into, it seems good to share the link: HERE. Socci has his arguments, and Ann hers. Others opine as well. This fellow has his view: even though Francis has been sowing confusing and division, he really is the Pope. In the linked post he summarizes his position and then provides a compendium of the articles he has written on the topic.
You can go there, read, and decide for yourself who is right.
Sigh.
That last thing I typed stops me in my own tracks. “Decide for yourself….”
When it comes to the papacy we really shouldn’t have to be in this position.
But what are we supposed to do?
When we see really strange things going on, are we simply suppose to disengage our brains and stop thinking? Blindly accept claims in a time when – rather often – we find that our leaders are liars or complicit in nefarious things? God gave us reason. God also offers us graces, including the gift of Faith. God gave us a Church with the Petrine Ministry as a constitutive element to help us get to heaven.
I go back an forth with myself about the question of the papacy today. On the one hand, the question doesn’t have a huge impact on my (or your) daily life. We have our Catholic lives to live. The name of the Pope might come up once a day if you go to daily Mass. But that’s about it. For centuries most people had no idea even who the Pope was, even his name, and they lived their lives and went about their business without worrying about it. Hence, I will sometimes suggest to people that if they are really upset by this question, they should leave it aside and go do something else.
On the other hand, I am haunted by the clear teaching of the Lord about obedience to authority, even authority that is corrupt. In Matthew 23:2-3 Our Lord says:
“The scribes and the Pharisees sit on Moses’ seat; so practice and observe whatever they tell you, but not what they do; for they preach, but do not practice.”
In this chapter Christ condemns in the strongest terms the hypocrisy of the Pharisees and their teachings, while telling his disciples to submit to them because they sit on the “seat (kathedra) of Moses”, that is, they have the authority to teach. Looking at the Greek, the Lord uses the same words that undergird Peter’s authority to bind and loose, which gives us an insight into what Christ meant for Peter’s authority. The question of what Christ meant in Matthew 23 is complex and fascinating, but at least we can say that His view was that obedience was owed even to lousy leaders. Given that, yes, it really is important to know who has legitimate authority, the kathedra, today, especially since modern means of communication shoves information “the Vatican”, “the Pope” down our ears, noses and throats in great gobs.
It’s nearly impossible to ignore.
Since God gave us reason, I say, let us use it. Prayerfully.
Perhaps if you are going to delve into these issues at all, it would be good to start with prayers. First, use the so-called internet prayer when you get online. Then, if you come to a thorny question, ask your Guardian Angel to guide you to and through what you find in a way that is helpful, not hurtful. This world has its prince, the “father of lies”, who wants you confused and divided, mired in falsehood and without the use of reason. Don’t get into it with the forces of evil. Be vigilant and disciplined in your looking at these troubling topics. Leave them aside if you must.
Some of us must pay close attention to these things. That doesn’t mean that everyone does.
Finally, I conclude with something that I have offered more than once in the past.
In the large arc of time, Popes come and go. Councils are called and concluded. Some of these Popes and Councils are important and some of them are not so important. Some of them were better than others. Some of them have great impact still today, others not so much. Not every Pope or Council was equally important, or good. Time will tell.
So don’t get overly concerned even about today’s goings on, which are ephemeral. Yes, we are living in them, so they are pressing on us, but our goal is ultimately heaven, not an eternal prolongation of an earthly life wherein we see only as if through glass, darkly.
In the New Creation, all things will be made new.
At Crisis there is a piece by Paul Krause which knocks one out of the park. He writes about reverence in worship. His starting point is a Christological view of anthropology and, therefore, the virtue of Religion (though he doesn’t use those specific labels).
From the onset he makes a good point. :
The desire for reverence is not the desire for a valid Mass….
There is a minimalist tendency among some Catholics.
In libs it manifests itself in the desire to twist, bend, force the liturgy into their own image, so long as it remains valid. This is an element in the lib desire constantly to dumb-down the Mass for immediate comprehension by the lowest common denominator in the pews without effort or discomfort. (I’m reminded of those who promote the diabolical “rapture” theory, which seeks to remove the need to embrace the Cross from salvation.) The result is the reduction of the supernatural to the nature which is the essence of that doctrine from Hell, modernism.
It has its manifestation among trads who focus too much on questions like “What’s the latest I can arrive at Mass and still fulfil my obligation or go to Communion?” Sometimes that is a real, practical point. If it takes over and becomes a matter of regular practice, that’s bad. This too can strip the Mass of the essential register of the mystery which transforms us. Again, the immanent supersedes the transcendent.
Catholics who have a true Christian spirit want more not less in their sacred liturgical worship. This fundamental truth reflects the reality that “we are our rites”. It reflects the dynamic interchange of worship, belief and conduct of life. Of course, because Christ is all in all, we make adjustments for the ascetic worship of individual Cistercians and Carthusians… who when gathered aren’t that minimalist at all.
Let’s see some of Krause’s argument. Keep in mind my labels of Christological anthropology (understanding who man is by contemplating Christ) and the virtue of Religion (what we owe to God as God, which is primarily worship). My emphases:
[…]
Part of the fundamental truth of the Catholic religion is not merely the recognition that Christ is present in the Eucharist, but the awareness that we ourselves are temples of the Lord and part of the Body of Christ. Every Catholic is an instantiated extension of the Body of Christ in this world. This is why Catholic ethics are “tough.” The heart of Catholic ethics centers not on forbiddance or restrictions but on dignity, on virtue. This body of mine, as St. Paul says, is not really mine but the Lord’s. We do well to heed this truth and not defile, therefore, the Body of Christ. St. Augustine, to my mind, offered up the greatest expression of the full appreciation of this reality: “Let us rejoice then and give thanks that we have become not only Christians, but Christ himself. Do you understand and grasp, brethren, God’s grace toward us?” [Leo the Great at Christmas: “O Christian! Recognize your dignity!”]
It equally does us well to remember that when we enter church we also enter into the presence of Christ. For Christ is also present in the Tabernacle located in every church. To enter any Catholic church is to enter into another instantiated extension of the Body of Christ. How beautiful it is that the Body of Christ is assembled together in such a unity.
But since we have become Christ and Christ dwells in the church, why, then, is it too much to ask for the recognition of this through the very church itself and the liturgy which is meant to express that appreciated worship? Just as we ought not to defile the Body of Christ through all the myriad means by which one can defile the Body, this principle should naturally be extended to the church in which Christ is present.
[…]
Since we are instantiations of Christ, individually and collectively, we defile ourselves and the mystical Person of Christ, through unworthy sacred worship.
Liturgical abuses defile ourselves, even those Christians not present, because we belong to the Person of Christ. We also defile through minimalism or half-assed efforts. Naturally we have to be guided by the virtues of prudence and moderation in ramping up our liturgical spaces and accouterment. We have to be guided by what St. Thomas Aquinas wrote and sang: quantum potes tantum aude! Dare to do as much as you are able! That prompts us always to be improving, not just resting complacent. It also tells us to do so according to the golden mean of our means, balanced against other responsibilities as Christians, especially regarding works of mercy.
You who have been around here for while know about my analogy for the Novus Ordo and the TLM along the lines of Paul’s analogy of spiritual food for children and for adults. It is uncharitable to force children to eat what their bodies are not yet ready to take. Their nourishment needs and the form of the nourishment must be determined by what is truly good for them, not merely by our whim or will. It is also uncharitable to refuse to feed the mature anything other than the pabulum proper and good for the young. We make progress in the spiritual life. We have to make progress in our liturgical life as well. We must not be minimalist or complacent. And people should not be held down, their spiritual and liturgical maturation prohibited through the denial of what is good for them.
Why?
We are our rites! We reflect them. They shape us.
Check out the whole of the piece at Crisis.
Almsgiving, Fasting, Abstinence, Mortification
WARNING BELOW…
Roman Station: St. Lawrence outside the walls
An examination of our conscience is a humbling experience. When we look to see who really are inside, we can have different reactions. Sometimes we find things which frighten and discourage us. If we are weak in our habits and our faith, that inveterate enemy of ours souls, the Devil who is “father of lies” will rub us raw with our ugliness tempting us to lose hope about the possibility of living a moral life or, in extreme cases, about our salvation.
On a less dramatic plane, falling down in our Lenten resolve on one day can cause a collapse of our will so that we will “flag” and give up.
This is why the Lenten discipline is so important. By it we learn to govern our appetites, examine our consciences, do penance, and learn the habits which are virtues. On the other hand, a recognition of sins and failures will “incline” us to call with humble confidence upon the mercy of God who paid the price for our salvation.
Today’s Collect taken from the ancient Gelasian Sacramentary for Saturday of the 4th week of Lent, has many Lenten elements and only a close look at the words can unlock what it really says.
COLLECT – LATIN TEXT (2002MR):
Deus, omnium misericordiarum et totius bonitatis auctor,
qui peccatorum remedia
in ieiuniis, orationibus et eleemosynis demonstrasti,
hanc humilitatis nostrae confessionem propitius intuere,
ut, qui inclinamur conscientia nostra,
tua semper misericordia sublevemur.
ICEL (1973 translation of the 1970MR):
Father,
you have taught us to overcome our sins
by prayer, fasting and works of mercy.
When we are discouraged by our weakness,
give us confidence in your love.
Does this properly translate the Latin? Bets, anyone?
Misericordia means generally “tender-heartedness, pity, compassion, mercy”. In the plural, as we find it today, it refers to works of mercy. We find both a plural and a singular in today’s prayer and we must make a distinction between them. Our bulky and bountiful Lewis & Short Dictionary explains that bonitas is the “good quality of a thing” and also various benevolent and virtuous behaviors. When referring to a parent, bonitas means “parental love, tenderness.” Demonstro indicates, “to point out” as with the finger, “indicate, designate, show.” Demonstrasti is a “syncopated” form for demonstravisti, which helps the prayer to flow. The L&S states that inclino means, “to cause to lean, bend, incline, turn.” In a more neutral sense it signifies, “to bend, turn, incline, decline, sink.” By extension it means, “to decline, as in a fever, or sink down in troubles”, but it can also mean, more rarely, “to change, alter from its former condition”. We are all at sea with this word, so we turn to Souter’s A Glossary of Later Latin and find “to humble”. This is probably the direction we must go. Sublevo literally means to lift up from beneath, to raise up, hold up, support.” Thus it comes to mean also, to sustain, support, assist, encourage, console” and also, “to lighten, qualify, alleviate, mitigate, lessen an evil, to assuage.”
This word is in the beautiful 10th century Mozarabic Lenten hymn Attende, Domine often sung in parishes around the world even today: “Give heed, O Lord, and be merciful, for we have sinned against you. / To you, O high King, Redeemer of all, / we raise up (sublevamur) our eyes weeping:/ hear, O Christ, the prayers of those bent down begging.”
Confessio is from confiteor (con-fateor – the first word in our expression of sorrow for sins at the beginning of Mass). This is a complicated word. First, confessio is obviously “a confession or acknowledgment”. The Latin Vulgate (Heb 3:1) and St. Gregory the Great (+604 – Ep. 7,5) use it for “a creed, avowal of belief” in the sense of an acknowledgment of Christ. The most famous use of confessio, however, must be that of St. Augustine of Hippo (+430), whose stupendous autobiographical prayer is now known as Confessiones. The excellent Augustinus Lexicon now being developed says confessio has three major meanings: profession of faith in God, praise of God, and admission to God of sins. We can say “testify” or “give witness to.” Augustine uses the word testimonium twice in the second sentence of his Confessions. This is not “confession” in the sense of admission of criminal guilt, nor is it merely to a Christian confession of sins. Rather, it is a way of giving witness to the Christian character we put on in baptism, a witness by how we live to what the Lord has done within us. Sometimes that response requires humble admission of sins, sometimes it requires humbly giving glory to God. Sometimes it demands patient fidelity and the practice virtue in the tedium of everyday life. Sometimes it requires more spectacular deeds, even martyrdom. It always demands humility. The best confession we make is in our words and deeds, according to our state in life, in the midst of the circumstances we face each day no matter what they are.
Our Collect reminds us of the remedies for sin identified by Jesus Himself: prayer, fasting (cf. Matthew 9:14), and almsgiving or works of mercy (cf. Matthew 6:1; Luke 12:33).
When Jesus cures the epileptic demoniac, He says that that sort of demon is driven out only by both prayer and fasting (Mark 9:27 Vulgate). In Acts 10 an angel tells the centurion Cornelius that his prayers and alms have been seen favorably by God (literally, they ascended as a memorial before God in the manner of a sacrifice).
St. Augustine said: “Do you wish your prayer to fly toward God? Make for it two wings: fasting and almsgiving” (En. ps. 42, 8).
In a Lenten Angelus address on 16 February 1997, St. John Paul II said:
The Church points out to us a path (of moving from a superficial life to deep interiority, from selfishness to love, of striving to live according to the model of Christ himself, that) … can be summarized in three words: prayer, fasting, almsgiving. Prayer can have many expressions, personal and communal. But we must above all live its essence, listening to God who speaks to us, conversing with us as children in a “face to face” dialogue filled with trust and love. In addition to being an external practice, fasting, which consists in the moderation of food and life-style, is a sincere effort to remove from our hearts all that is the result of sin and inclines us to evil. Almsgiving, far from being reduced to an occasional offering of money, means assuming an attitude of sharing and acceptance. We only need to “open our eyes” to see beside us so many brothers and sisters who are suffering materially and spiritually. Thus Lent is a forceful invitation to solidarity.
This brings us to conscientia. Conscientia signifies in the first place, “a knowing of a thing together with another person, joint knowledge, consciousness”. Note the unity, or solidarity, of knowledge in the prefix con-. It also means, “conscientiousness” in the sense of knowledge or feelings about a thing. It also has a moral meaning also as, “a consciousness of right or wrong, the moral sense”.
LITERAL TRANSLATION:
O God, author of all acts of mercy and all goodness,
who in fasts, prayers, and acts of almsgiving indicated the remedies of sins,
look propitiously on this testimony of our humility,
so that we who are being humbled in our conscience
may always be consoled by your mercy.
Remember, words have different meanings, which I why I provide raw vocabulary.
I must point out something that could change this literal translation.
St. Augustine in one of his sermons speaks of the mercy of God. Using the example of Jesus’ mercy to the woman caught in adultery (John 8), Augustine says – as if Jesus were talking – “Those others were restrained by conscience (conscientia) from punishing, mercy moves (inclinat misericordia) me to help you (ad subveniendum)” (s. 13.5 – 27 May 418 on the feast of St. Cyprian of Carthage). Even though in the Collect inclino is paired with conscientia rather than misericordia as it is in the sermon, the vocabulary suggests that this sermon may have been a partial source for this ancient Collect. This could provide a clue as to how to translate it. So, we can say “we who are being moved by our conscience” or even “we who are being brought low, bent down, humbled by our conscience” or “we who are flagging (as if under a weight) in our conscience”.
What to do? When translating we have to make a choice. This time around I chose “being humbled”.
As a people united before Christ’s altar of sacrifice, humbled and cast down low, we raise our eyes upwards to the Father who tenderly sees our efforts. But we can become weary in the midst of our Lenten discipline and the enemy is tirelessly working for our defeat.
Do not forget the military imagery of exercises and discipline we had in previous weeks.
In today’s Collect we beg Him to pick us back up, dust us off, and help us stay upright for the rest of the hard Lenten march (sublevemur).
In am reminded of the moment in the film The Passion of the Christ when Christ falls under His horrible burden of the Cross. His Mother, our Mother, recalling how once He had fallen as a child and she ran to Him to console Him in His unexpected pain, runs to Him to give Him what support she might in His entirely expected suffering. She ran to Him and then stood with Him.
Mary hurries also to each of us and stays by our side.
We are not in our Lenten discipline alone. When we are flagging in our efforts, when we are humbled in our failures, our Blessed Mother is our help, together with all the saints and angels of whom she is the glorious Queen.
We too can be help to others, particularly by not causing for them an occasion of temptation to break their resolve.
WARNING: I seem not to be able to watch this without choking up. I’ll bet you will too. If you are a “tough guy”, I’d shut the door.
Marco Tosatti has posted on his site an English translation of Antonio Socci’s latest, which was in Libero. It’s all about the recent Benedict XVI “interview” posted by Corriere della Sera.
Tosatti points out that Corriere turned non-news into the headline and buried the real lead. The non-news, old-news is Benedict XVI saying that “there is one Pope”. The real news is Benedict’s apparent attitude about Biden: it differs from that of Francis. That’s news.
What would have been news would have been a statement from Benedict that “There is only one Pope, and Francis is he, not I, and I have nothing to do with the papacy now.” But I believe Benedict has never said anything like that. That would have been news. Instead, Corriere emphasized what Benedict has been saying, with ambiguity, “there is only one Pope”.
Socci, in the English posted by Tosatti, points out what journalists could have asked and should get answers for:
-Why do you wear white and why are you called “Holy Father Benedict XVI” if there is only one pope?
-Why are you officially called “pope emeritus” if there is no juridical or theological definition of such a title?
-Why do you still give the Apostolic Blessing (or the Papal Blessing), which is a prerogative of the pope (to which a plenary indulgence is attached)?
After all, some people have noted that in some of his recent books are signed “Benedict PP XVI,” with the initials “PP” (Pastor Pastorum), which is the title reserved for the pope. Furthermore, in public ceremonies in which the pope emeritus has participated, some cardinals have bowed down to him and kissed his ring, which they should have done only with the pope.
Vatican journalist Saverio Gaeta has noted that “on Pope Bergoglio’s coat of arms the pallium is missing, while it is present on the coat of arms of Pope Ratzinger: an element that in Vatican symbology is decidedly not negligible.
Individually considered, meh. Taken together, hmm.
Socci then goes into the question of whether or not acceptance of the Petrine Ministry at the election is “irrevocable”. After all, in his last audience, Benedict said that it was “forever”, which suggests that Benedict thinks that the Petrine Ministry is like to the ontological change that comes with ordination. He goes into the curious speech given by Archbp. Gänswein in 2016 about Benedict’s intention to enlarge the Petrine Ministry, so there can be an active and a contemplative member (of the same Petrine office).
Theologians will have to hash through that last one, or we will have to wait for something new from the pen of …who?… I guess Benedict. He either had something in mind and reasons for it, or he didn’t. It would be helpful to have greater clarity so that we can know one way or the other.
The truth will out. And because of his concerns a constitutive element of the Church, the Petrine ministry, and the working of the Holy Spirit due to the many invocations at the time of a conclave, we should ask God the Holy Spirit to illuminate the questions.
It strikes me as unlikely that a Pope on his own can expand the Petrine Ministry, established by Christ. If this is a legitimate development, perceived by the Church over time and consistent with Tradition, the sensus fidelium fidei, etc., well…. maybe. But, if this is an error, it would be a substantial error. And if that substantial error was the basis of Benedict’s motive to resign the active Petrine Ministry without resigning the contemplative, then there would be grounds to raise a question or two about the validity of the resignation. In most cases, figures in the Church cannot resign validly if they are in substantial error about why they are resigning. Does that same standard apply to the Successor of Peter? I don’t know. The Pope is the Legislator and Interpreter, not I.
Just as a mind exercise, we might also remember that another idea has been floated about the resignation of Benedict, whereby he wanted to resign as Bishop of Rome (Successor of Peter), but not as Vicar of Christ (Successor of Peter). Similar to the active and contemplative scenario. Possible? Some say yes. Some say no. Would a Pope be in substantial error in such an attempt? Maybe. Given that Peter became Christ’s Vicar at Caesarea Philippi, not at Rome, and that Peter was Bishop at Antioch, before Rome, it seems that being Vicar of Christ was not, in its origin, dependent on being Bishop of Rome. Are the two offices now so tied together that the one is impossible without the other? Who says? This was debated at the time of Vatican I. Auctores scinduntur.
In any event, you might look at Socci’s piece, which is as much about the journlistic fumble as it was about the larger questions of the papacy.
This is terrific news!
Today, I was notified that the Defense POW/MIA Accounting Agency identified the remains of Marion County-native Father Emil Kapaun. He served as an Army Chaplain during WWII and the Korean War, where he was taken as a POW. pic.twitter.com/iIFj03Rk8a
— Senator Jerry Moran (@JerryMoran) March 4, 2021
Fr. Kapaun was taken POW in Korea in the Battle of Unsan in 1950. Their camp was overun by 20000 Chinese. Kapaun rescued nearly 40 men while under fire. He died in a N Korean camp and was buried in a mass grave.
Miracles for his cause, now open, have been claimed.
AWARD OF THE BRONZE STAR MEDAL – By direction of the President under the provisions of Executive Order 9419, and pursuant to the authority contained in AR-600-45, the Bronze Star Medal with “V” Device for heroic achievement in connection with military operations against an enemy of the United States is awarded the following named officer:
CHAPLAIN (CAPTAIN) EMIL J. KAPAUN 0558217, CHAPLAIN CORPS, UNITED STATES ARMY, a member of Headquarters and Headquarters Company, 8th Cavalry Regiment, 1st Cavalry Regiment, displayed heroism in action against the enemy near Kumchung, Korea on August 2, 1950. Chaplain KAPAUN received information that there was a wounded man in an exposed position on the left flank of the first battalion that could not be removed as there were no litter bearers available. Chaplain KAPAUN, together with another officer, immediately proceeded to the front lines, where he contacted the Battalion Commander in order to obtain the approximate location of the wounded man. With total disregard for personal safety, Chaplain KAPAUN and his companion went after the wounded man. The entire route to the wounded soldier was under intense enemy machinegun and small arms fire. However, Chaplain KAPAUN successfully evacuated the soldier, thereby saving the soldier. This heroic action on the part of Chaplain KAPAUN reflects great credit on himself and the military.
His Medal of Honor citation reads:
The President of the United States of America, authorized by Act of Congress, March 3, 1863, has awarded in the name of Congress the MEDAL OF HONOR to
CHAPLAIN (CAPTAIN) EMIL. J, KAPAUN
UNITED STATES ARMY
for conspicuous gallantry and intrepidity at the risk of his life above and beyond the call of duty:
Chaplain Emil J. KAPAUN distinguished himself by acts of gallantry and intrepidity above and beyond the call of duty while serving with the 3rd Battalion, 8th Cavalry Regiment, 1st Cavalry Division during combat operations against an armed enemy at Unsan, Korea, from November 1–2, 1950. On November 1, as Chinese Communist Forces viciously attacked friendly elements, Chaplain KAPAUN calmly walked through withering enemy fire in order to provide comfort and medical aid to his comrades and rescue friendly wounded from no-man’s land. Though the Americans successfully repelled the assault, they found themselves surrounded by the enemy. Facing annihilation, the able-bodied men were ordered to evacuate. However, Chaplain KAPAUN, fully aware of his certain capture, elected to stay behind with the wounded. After the enemy succeeded in breaking through the defense in the early morning hours of November 2, Chaplain KAPAUN continually made rounds, as hand-to-hand combat ensued. As Chinese Communist Forces approached the American position, Chaplain KAPAUN noticed an injured Chinese officer among the wounded and convinced him to negotiate the safe surrender of the American Forces. Shortly after his capture, Chaplain KAPAUN, with complete disregard for his personal safety and unwavering resolve, bravely pushed aside an enemy soldier preparing to execute Sergeant First Class Herbert A. Miller. Not only did Chaplain KAPAUN’S gallantry save the life of Sergeant Miller, but also his unparalleled courage and leadership inspired all those present, including those who might have otherwise fled in panic, to remain and fight the enemy until captured. Chaplain KAPAUN’S extraordinary heroism and selflessness, above and beyond the call of duty, are in keeping with the highest traditions of military service and reflect great credit upon himself, the 3rd Battalion, 8th Cavalry Regiment, the 1st Cavalry Division, and the United States Army.
They say that the plural of anecdote is “data”. This is another data point which underscores just exactly how right I am about everything, and how unstoppable this movement is.
This is from the Latin Mass Community in Erie, PA.
I would like to alert you to the new website for the flourishing Latin mass community in the diocese of Erie Pennsylvania:
https://www.LatinMassErie.org . The Erie Latin mass community has doubled in the past two years and it continues to grow, especially among young families. Thank you for all that you have done to promote the sanctification of the Church through the liturgy and sound doctrine. Much of our growth has happened during the pandemic. This pandemic has forced people to go online with their faith, and they have found bloggers like yourself and Taylor Marshall who have made them aware of the Latin Mass. Many of our new community members didn’t even know the Latin mass existed before the pandemic.
While I get notes like this from lay people and priests around the country quite often, I thought this was timely, given the rant that I ranted in a previous post today.
There are a few things I really like about this.
First, they have a nice website.
Next, “doubled in the past two years”… “young families”.
Next, people who have started to attend during COVID-1984 picked up the idea from people like me. They “didn’t even know the Latin mass existed before the pandemic”. I think I would re-write a little: “Before the pandemic, they didn’t know the Latin Mass existed.” Why, yes! It did exist before the pandemic and the pandemic helped the TLM to spread, too.
Next, note the connection between sanctity, sound doctrine, and liturgy. It’s all there, folks. Right there.
Next, from the site I learned of a super idea. At a regularly scheduled TLM, they invite in a “Guest Priest” to preach. Their bishop is coming soon. Great idea.
Fr. Z kudos. I really like news like this. I needed good news today.
Here’s a thought.
Those of you who have organized TLM COMMUNITIES, such as this one and such as the TMSM of which I am the “prez”… WRITE TO ME. I’d like to build a page of these organized communities.
I don’t mean, “Hey Father, we have a nice group who attends St. Cunégonde in the Diocese of Red Bird. Nice people. There are donuts after.
No, I mean an organized group, with a structure in place.
Write to me HERE and put TLM COMMUNITY in the subject line.
And remember that, perhaps, the Catholic Signal Corps could help you get online.
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