I have been asked to make the announcement that the Ordinary of the Joliet diocese, Bishop R. Daniel Conlon will be present for the Tridentine Mass at St. Bernard church, 1301 Sterling Ave. Joliet, IL for the 12 p.m. Sunday Mass on September 23.
Fr. Valentine, FSSP will be the celebrant.
A potluck will follow, and all are invited.
The Ars Orandi blog has posted a couple of essays assessing the “Dialogue” Mass, and I have to say that if Rorate Caeli chooses to sign off as “neutral” on the subject, I in contrast wish to go on record as agreeing with David’s conclusions. I am not an advocate of the Dialogue Mass. I say this, not with disparagement of “dialogue” advocates, but because some of us have tried, have seen, have experienced different methods, and my personal conclusion has been that the most gratifying, most soul-stirring, most prayerful way of assisting at Mass begins by freeing oneself from the constraints of having to vocalize in unison as in the N.O., so as to have liberation of one’s mind and heart. In this way, it is so much easier to pray the Mass in a unitive and meditative way. I hope that my posting of THEOLOGY OF THE TRIDENTINE MASS in pictures will be one aid for those who desire a more intimate way of praying the Mass.
As David writes, really, the dialogue Mass is a poor way of assisting at the Sacrifice: “…When one achieves a deeper appreciation of what “active participation” entails, it becomes clear that, quite to the contrary, other methods of hearing Mass are more beneficial for those striving to unite themselves more intimately with the mysteries represented in the Mass. “…it [dialoguing] is a poor method of hearing Mass,…”
Here are some other highlights of his essay:
“the Dialogue Mass is a novelty of the 20th century rather than a product of any previous generation…and “it was practiced as an innovation, among so many others, by the movers of the 20th Century Liturgical Movement.”
“The Dialogue Mass does not appear in any official Church documents until 1958 with the instruction, De musica sacra et sacra liturgia,…”
“It should be noted for historical clarity, that the same person who was responsible for crafting much of what became the novus ordo, was also responsible for De musica sacra et sacra liturgia [instructions for the Dialogue Mass], Archbishop Annible Bugnini.”
[Quote from Eamon Duffy’s The Striping of the Altars]: “This tradition, embodied in such works as the Meditationes Vitæ Christi, stressed the spiritual value of vivid mental imagining of the events of the life of Christ, especially his Passion, to ‘make hym-selfe present in his thoghte as if he sawe fully with his bodily eghe all the thyngys that be-fell abowte the crosse and the glorious passion of our Lorde Ihesu.’ This search for spiritual communion with God through vivid picturing of the events of Christ’s life and death was, of course, evolved as part of an individual and intensely inner spirituality. But it came to be applied to the liturgy itself, and to be seen as the ideal way of participating in the Church’s worship.”
The intent of the essay is summarized thus:
“It is equally imperative that the laity educate themselves and their neighbors about traditional liturgical piety that renders the most fitting worship possible, and renders the greatest benefits, such as unitive prayer and contemplation.”
To which I might add, “…just like our Blessed Mother at the foot of the cross.”
With the Purification and Ablution, the Mass brings us to the concluding moments of the Sacrifice of Calvary. The priest takes water and wine for the purification and cleansing of the Chalice and of his fingers. While performing these actions, his mind should be immersed in the sacredness of the moment with prayers and recollection, for as Gihr writes: “…during the whole period of the corporal presence of Christ in the heart of the communicant, the sacramental grace is being ever increased, provided that the communicant produces constantly new and, at the same time, more perfect acts of devotion.”
It would be a most fitting time for the laity who have communicated, to make loving acts of adoration and reparation as they contemplate the scene of the most Sacred Body being washed and anointed in final preparations before the tomb is sealed.
Fr. Martin J. Scott recommends in his book, THE HOLY SACRIFICE OF THE MASS, that “While the priest is purifying and covering the chalice, we… contemplate the disciples [and the Blessed Mother] of Jesus preparing His Body for burial, after it was taken down from the cross.”
As an aid in this, it would be helpful to read something of what Blessed Anne C. Emmerich saw in vision: “As the washing proceeded, the awful cruelties to which Jesus had been subjected became more apparent, and roused emotions of compassion, sorrow and tenderness…she [the Blessed Mother] closed the mouth, embraced the Sacred Body of her Son, and weeping bitter tears, allowed her face to rest upon His.” It seems that in removing the crown of thorns, and washing His Sacred Head, she was making reparation for the horrible disfigurement by blood and wounds that made His Holy Face almost unrecognizable.
We ourselves could pray thus: “Lord Jesus Christ, who for me, miserable sinner, now laid to rest, wouldst by Joseph and Nicodemus be embalmed with spices and wrapped in white linen; grant me an increase of love for Thee, the grace to always worthily receive from Thy holy altar Thy true and living Body in the divine Eucharist, and forever to keep Thee in a clean heart. Amen.”
Say to Him: “Beloved of my soul, make of my heart a burning furnace of love for Thee!”
Now, be very still, and just listen. He has words of love for you.
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In the N.O., purification of the Chalice is required. But there is no requirement for the ablution of the fingers, although # 278 says “Whenever a fragment of the host adheres to his fingers….. the Priest should wipe his fingers over the paten or, if necessary, wash them.” Yet, in the N.O. who has ever seen a priest doing the ablution of his fingers after handling the Sacred Species, moreover, into the Chalice so that he might consume any Particle of the Sacrament, along with all of the Precious Blood?
It’s a deal! 
Irishtimes.com features this story on the recent purchase of the former Jesuit church in Limerick:
MASS IN Latin will soon be heard again at a historic Limerick church that has been sold to a community of priests for one-sixth of its open-market asking price.
The Sacred Heart Church, located at the Crescent in Limerick city centre, which was on the market for more than €4 million, has been sold for €700,000 to a community of priests called the Institute of Christ the King Sovereign Priest.
Also known as the Jesuit church after the order that built it and occupied it for many years, the Sacred Heart has been vacant for the last six years following its sale to the late John O’Dolan, a developer from Galway.
Mr O’Dolan, who died in 2009, had planned to convert the building into a leisure centre and bar.
But now the church, which was in danger of falling into disrepair, is to return to its original function following its sale to the religious community led in Limerick by 38-year-old French man Canon Wulfran Lebocq, the institute’s choirmaster, who has lived in Ballingarry since 2010.
He said the group was able to acquire the church “with the help of numerous friends from Ireland, the United States and continental Europe”.
“These were not rich people, just people who loved the church and wanted to see it restored to its original use,” he said.
“With God’s help we will repay all the loans we received. Many repairs need to be done in the residence but we hope to move in there soon. We will be meeting with the local parish priest and the diocese but we hope to be able to offer our Latin Mass there to the public soon,” he added.
The Institute of Christ the King has had a residence in Limerick since 2009.
Four members of the community in Limerick offer Mass in Latin every Sunday at St Patrick’s Church on the Dublin road, and they also work in neighbouring dioceses.
Founded in 1990, the institute belongs to the Roman Catholic tradition and says its mission is “to spread the reign of Christ in all spheres of human life”. It operates in 12 countries at more than 50 locations. It takes its motto from St Paul: “Live the truth in charity.”
The organisation puts particular emphasis on harmony between faith and culture, and has acquired a reputation for promoting the arts, especially sacred music and architecture.
The institute has a seminary in Gricigliano, in the Italian diocese of Florence, where 80 seminarians are training for the priesthood.
The Sacred Heart premises in Limerick has a floor area of 25,000sq ft and comprises the church, Georgian living quarters and an enclosed garden.
Canon Lebocq said he hopes the “architectural jewel” could work as a centre everyone can use.
“We truly desire to reopen this church for the benefit of all, in close collaboration with the local civil and ecclesiastical authorities. In this way, yet another sign of a brighter future will come alive in Limerick,” he said.
Pat Kearney, managing director of selling agent Rooney Auctioneers, said the sale will “breathe new life” into the area.
The church will open to the public on Saturday between 10am and 6pm.
I know some have been searching for funeral details, so I share the following info I have received:
Funeral Date
Next Friday:
31st Aug at 12 noon in Corpus Christi Church, Boscombe.
Corpus Christi Church 757 Christchurch Rd. Boscombe, Bournemouth.
Tel. 01202 – 425286
[Also] Special Mass for Fr Thwaites:
Fr Chris Basden is also organising a Latin requiem Mass for Father Thwaites
on Saturday, 29th September at 12 noon in St Bede’s Church, Clapham Park.
London.
WOW! This video is chock-full of factual information. He brings up cremation, neo-paganism, Vatican II, extraordinary ministers of Communion; he speaks of abuses made “respectable” under the guise of an appearance of fidelity to church regulations.
Listen to understand what he calls “the illegitimate offspring of the concubinage…”
There is a special message here for priests.
He also states that the sense of the sacred has not been lost; it’s been thrown out by….
I liked his very last statement, a statement with which I fully concur and which is obviously the same sentiment of the audience which gave him such a strong ovation.
I deduce that this talk was delivered in 1993, and that the speaker must be John Vennari.
I received the following message regarding Fr. Hugh Thwaites’ death. May this good priest rest in peace. We are eternally grateful to him for one of the deepest acts of charity my family and I have ever received from a priest. He had promised prayers for his friends. I am grateful that he considered me to be one. He was a faithful Jesuit.
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Father Hugh Thwaites passed away peacefully around 3.45am this morning. I have made a promise to him to tell all his friends that he will be praying for them in heaven and that he will see all of you in heaven, God willing. He thanked each and everyone of you for your support and he wanted all of you to pray the Rosary daily as he said this is one of the sure ways to heaven.
I will let you all know details of his funeral date in case you may want to attend. May our dear friend Father Hugh Thwaites rest in peace. Please, convey this message to all of Father Thwaite’s friends you know.
God Bless you all,
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Fr. Congar was forced by Fr. de Nantes to recognize publicly that « the statement on Religious Freedom says something materially different from the propositions of the Syllabus » CCR n° 84, March 1977, p. 4)
For a proposition to be declared infallible, the Abbé reminded the faithful, it must be a proposition already contained in the deposit of the faith directly received from the Apostles, and to have been continuously believed by the faithful since. The theologian Abbé De Nantes died on February 15, 2010, but his work and thought continue to be disseminated by the Brothers of his Community. The article that follows (linked to the source) is from their web page “The Catholic Counter-Reformation in the 21st Century”:
“ Hearing the word of God with reverence and proclaiming it confidently, the Sacred Synod takes its direction from these words of St. John : ‘ We announce to you the eternal life that dwelt with the Father and has appeared to us. What we have seen and heard we announce to you, so that you also may have fellowship with us and our fellowship may be with the Father and with His Son Jesus Christ ’( 1 Jn 1:2-3 ). ”
The authority of the Second Vatican Council is thus affirmed in the first lines of the Constitution Dei Verbum with particular solemnity, a solemnity that had until then been reserved for solemn definitions, even though this Sacred Synod had no intention of undertaking definitions of this sort.
In his intervention on September 30, 1964, Cardinal Ruffini declared this text “ inept ”, i.e. misplaced. In fact, the “ ineptitude ” consisted in the fact that the Council took itself for the College of the Apostles, immediate witnesses to Christ, and inspired by Him.
“ St. John, who is improperly cited, had seen and touched the Word of Life, and he related, with the assistance of the divine inspiration that was granted to the Apostles, what he himself had heard and seen Christ say and do. However, neither Paul VI, nor Cardinals Alfrink, Suenens, Marty, etc., nor the Council as a collegial whole, saw, touched or heard Christ. ” ( Fr. de Nantes CRC n° 51, December 1971, p. 10 )
An equal solemnity, all the more surprising because it was not provided for in the regulations, would be given by Paul VI at the proclamation of each of the texts of the Council.“ The whole and each one of the points decreed in this Pastoral Constitution ( or : this decree ) have pleased the Council Fathers ( placuerunt Patribus ). And We, by virtue of the apostolic power We hold from Christ, in union with the venerable Fathers ( cum venerabilibus Patribus ), We approve, fix and decree in the Holy Spirit, and We order that what has thus been established in Council be promulgated for the glory of God. ”
Unanimous ? A question…
Paul VI adopted such a solemn manner of expression that one would expect him to fulminate an anathema against opponents. There, however, were no opponents. Is this true ? Yes, true ! No opponents are mentioned in the Acts of Vatican II ; unanimity is total. That is why Paul VI wanted this to be mentioned in the formula of promulgation of each of the Acts of the Council. He associated the episcopal College to his own authority. This, at least, is the official truth.
It persisted until the last day, when the famous and very controversial “ Declaration on Religious Liberty ” was promulgated :
The whole and each of the points decreed in this declaration have pleased the Council Fathers. And We, by virtue of the apostolic power We hold from Christ, in union with the venerable Fathers, We approve, rule and decree in the Holy Spirit, and We order that what has been thus established in Council be promulgated for the glory of God.
In Rome, at Saint Peter’s, December 7, MCMLXV. Ego PAULUS Catholicae Ecclesiae Episcopus.
No allusion or concession even to the 70 opponents and the 8 silences for the first vote, on Religious Liberty. Reduced to nothing, these dissidents, these objectors, these grousers are excluded from general consideration. Without them, this “ Sacrosanct and Universal Second Vatican Council ” has a white and shiny unanimity !
Such has been “ the new way of feeling, desiring and behaving ” that Paul VI has praised since the Council. ( Fr. de Nantes, CCR n° 246, April 1992 )
In none of the promulgations of the sixteen Acts of Vatican II, did Paul VI deign to follow the Council Regulations which had imposed ne varietur the formula to be used by the Sovereign Pontiff in person to announce the results of the votes and, in view of these results – here is true collegiality ! – proclaim his sovereign decision. This formula necessitated reporting the unanimity of the votes or else mentioning the existence of opponents and their number ! Previous Councils had all been scrupulously faithful to this rule, which distinguishes a Sacred Council from a vulgar “ robber ” council. It was done at the First Vatican Council, magnificently ! When the dogma of Papal Infallibility was proclaimed, Pius IX declared that “ the decrees and canons are pleasing to all the Fathers, except for two of them. ” In fact, at the final scrutiny of this last public session two opponents did show up. And they moreover, moved as one can imagine, but honoured in their authority as Council judges, legislators and definers, immediately wanted to assure the Pope and the Council Fathers of their submission to and acceptance of the new dogma. That kind of honesty, which prevailed among the old Fathers and Doctors of the Church… was missing at Vatican II !
Such was “ the old manner of desiring and behaving ”.
Too strong for its weaknesses.
Furthermore, in the invention of this novel formula, Paul VI took it upon himself to work a further abuse : he amplified the strictly sober formula laid down by the regulations, to give it an excessive and theologically unacceptable tenor. The superfluous period created by Paul VI falsely gives the sixteen Acts of Vatican II the character of an extraordinary and solemn teaching, therefore infallible and irreformable ; when canonically and dogmatically they are not worthy of it.
Thus the entire Church as a Constituent Assembly went to meet the world to establish a new alliance, the first principle of which would necessarily be Religious Liberty, a revolutionary dogma that is written at the beginning of all the Constitutions of the Republic since 1789 and of the Declaration of the Rights of Man.
Unanimity was to be a substitute for infallibility. Since infallibility was imposed, however, the Council ought to have compelled to respect the rules that concern it: for a proposition to be endowed with this character, that is to say for it to enter the “ ordinary ” domain of the Catholic Faith, it has to belong to the deposit received from the Apostles and to have been upheld constantly down to us, or at least never to have been opposed.
God put in parentheses.
Religious Liberty has always been condemned by the Church when confronted with Revolution, which has this “ liberty of perdition ” ( Saint Augustine ), as its principle and foundation. “ For as you well know, Venerable Brethren, ” Blessed Pius IX wrote, “ at this time there are not a few who dare to teach that ‘ the best political constitution and the progress of civil life altogether require that human society be conducted and governed without any more account being taken of Religion than if it did not exist, or at least without any distinction being made between the true religion and false ones. ” And against the doctrine of Scripture, of the Church and of the holy Fathers, they do not hesitate to assert that ‘ the best condition of civil society is that in which it is recognized that civil power is not obliged to use legal penalties to suppress violations against the Catholic religion, except in so far as public order requires it. ’
“ From this idea of social government they do not fear to maintain that erroneous opinion, described by Our Predecessor, Gregory XVI, as an ‘ insanity ’, namely that ‘ liberty of conscience and worship is each man’s personal right, which ought to be legally proclaimed and asserted in every rightly constituted society ; and that citizens have a right to an absolute liberty openly and publicly to manifest their opinions whatsoever they might be, by means of speech, the press or any other method, without civil or ecclesiastical authority being able to impose any limit on this right. ’ ” ( Quanta Cura )
With a frankness that does him credit, Fr. Martelet, S. J. admitted forthrightly to the Council Fathers :
“ If you wish to base Religious Liberty on God, you will obviously never succeed, because the relation between God and Christ and the Church is direct and rules out State secularism as well as ecumenism. God must therefore be put in parentheses ( sic ) and your schema must be based on human dignity. ” A proposal which everyone found acceptable…
Without any basis in Scripture or Tradition, Religious Liberty was imposed on Paul VI’s own authority.
The appeal to infallibility.
Since Paul VI showed such determination, such authority to impose the conciliar Reform and in particular Religious Liberty, we will unwearyingly appeal to the authority of his successor in order that life and honour may be given back to the opponents and that a solemn ruling may be made between Catholic Truth and revolutionary error instead of acting as though we do not exist.
Immediately the Council was over, our Father, enjoined to adhere to the Acts of the Council, appealed to the sovereign authority of the Holy Office, which had been abolished the day before the closing of the Council. It was reopened at his request. The preliminary investigation of the trail [trial] took place but the complaint remained in suspense and he himself was declared “ disqualified. ”
“ Hans Küng and I were both summoned before the Holy Office at the same time, ” Fr. de Nantes wrote. “ I went ; he refused to go. And he continues as before to criticize the Church and her divine institutions, while he is photographed, smiling, at the Pope’s side. In his latest book, ‘ Infallible ? An Enquiry ’, he sets about destroying the dogma solemnly proclaimed by the First Vatican Council. The Italian translation of the book has just been published in Rome itself. If you allow this, then it means that everything is permitted, even a direct assault on your own function, even to insult you to your face ! ”
Such a way “ of desiring and behaving ” disqualifies this entire Council.
From CNA. Can anyone imagine a statue of our Lady of immense proportions and visible for miles, overlooking New York’s harbor to greet all who enter its shores? Furthermore, can anyone imagine such a project welcomed and announced by the very president of the U. S. A? Well, certainly not here, but in Panama such a project has just been announced.
She lives; she reigns; she will conquer!
Panama City, Panama, Aug 16, 2012 / 04:02 pm (CNA/EWTN News).- President Ricardo Martinelli of Panama said that a new statue of Santa Maria la Antigua will be the largest one ever made of the country’s patroness.
In a public ceremony on Aug. 14, Martinelli said the statue of the Virgin Mary will be erected on the coast in Panama City and will rise 100 meters – seven more than the Statue of Liberty in New York.
The project is part of the 500th anniversary in 2013 of the discovery of the “South Sea,” the name first given to the Pacific Ocean by Spanish explorers, and the creation of the first diocese on South American soil.
“It will be an icon of this city for the 500th anniversary of the discovery of the South Sea and for the first Catholic church on land,” President Martinelli said.
While he did not say when construction of the monument would begin, he said both public and private funds would be used to finance the project.
On Sept. 9, 1513, Pope Leo X created the first South American diocese in what was once the city of Santa Maria la Antigua de Darien. The city was founded three years earlier by Vasco Nunez de Balboa and Martin Fernandez de Enciso on land that is now part of Colombia.
Have a blessed and grace-filled day on this the Feast of Our Lady’s Assumption!
