Wednesday, September 14, 2011
Fr. David Bechill ordained this afternoon
It was heartening to see former Sacred Heart Major Seminary student Deacon David Bechill ordained to the priesthood this afternoon at the Cathedral of the Blessed Sacrament in Detroit.
Sacrifice of past generations
I have commented before on the beauty of many of Detroit's old church buildings. Many of these, for whatever reason, are Polish churches. (I intend to publish a piece on the Polish legacy at some point in the near future.)
Anyway, I was talking to a student of Polish extract this afternoon, who described how he had read that in past generations, his Polish forbears in Detroit had gone so far as to mortgage their homes in order to contribute toward the building of their community churches.
Can you imagine anyone doing that today? Parishioners in the affluent suburbs today seem happy to be driving very nice vehicles and living in houses that their grandparents would likely consider lavish, while their suburban churches look more like gymnasiums or auditoriums built in airport hangers than the churches with bell towers, stained glass and soaring spires of their ancestor's era.
The ironies abound as you begin to think about how siblings doubled up in bedrooms in small houses generations ago, while they built soaring and splendid churches to the glory of God.
To the glory of what do people today live in sprawling houses with cathedral ceilings and produce such impoverished structures as their "worship spaces"?
Anyway, I was talking to a student of Polish extract this afternoon, who described how he had read that in past generations, his Polish forbears in Detroit had gone so far as to mortgage their homes in order to contribute toward the building of their community churches.
Can you imagine anyone doing that today? Parishioners in the affluent suburbs today seem happy to be driving very nice vehicles and living in houses that their grandparents would likely consider lavish, while their suburban churches look more like gymnasiums or auditoriums built in airport hangers than the churches with bell towers, stained glass and soaring spires of their ancestor's era.
The ironies abound as you begin to think about how siblings doubled up in bedrooms in small houses generations ago, while they built soaring and splendid churches to the glory of God.
To the glory of what do people today live in sprawling houses with cathedral ceilings and produce such impoverished structures as their "worship spaces"?
Tuesday, September 13, 2011
Would preaching like this be tolerated today?
One of my good Chaldean students and I were talking about homilies in the Church here in the United States today and the popularity of preaching what people like to hear, which makes little if any demands on them, and the paucity of preaching on sin, the self-discipline, and sanctification. He shared with me a link to this homily by St. Leonard of Port Maurice entitled "The Little Number of Those Who Are Saved" (Our Lady of the Rosary Library).
A comment at the bottom of the homily says: "This sermon by Saint Leonard of Port Maurice was preached during the reign of Pope Benedict XIV, who so loved the great missionary."
I couldn't help wondering if such preaching would be tolerated anywhere today. It might be considered too "frightening," despite the words of the writer of Proverbs that "the fear of the Lord is the beginning of wisdom."
A comment at the bottom of the homily says: "This sermon by Saint Leonard of Port Maurice was preached during the reign of Pope Benedict XIV, who so loved the great missionary."
I couldn't help wondering if such preaching would be tolerated anywhere today. It might be considered too "frightening," despite the words of the writer of Proverbs that "the fear of the Lord is the beginning of wisdom."
SSPX - Vatican close to agreement?
Regarding the meetings tomorrow (September 14, 2011) between the Vatican's Cardinal Levada of the Congregation for the Doctrine of the Faith and Bishop Bernard Fellay and his assistants from the Society of St. Pius X, here are some of the most recent reports.
Why does this matter? Not only because His Holiness, Benedict XVI, is the "pope of unity," who has done more to bring Anglicans and others (including marginalized and alienated traditional Catholics) into the fold than most people realize, but because it matters -- as he well understands -- that unity must be founded upon truth.
Why does this matter? Not only because His Holiness, Benedict XVI, is the "pope of unity," who has done more to bring Anglicans and others (including marginalized and alienated traditional Catholics) into the fold than most people realize, but because it matters -- as he well understands -- that unity must be founded upon truth.
- "Vatican, SSPX close to agreement?" (World Catholic News, September 13, 2011):
According to Le Figaro, the proposed agreement would state that the issues raised by the SSPX are not fundamental doctrines of the Church, and it is possible to question them without challenging the authority of Church teaching.
Liberal Catholics will be unhappy with a regularization of the SSPX, Guenois concedes. But liberals will find it difficult to object to the proposed agreement, since they regularly claim to be loyal Catholics while raising questions about certain aspects of Church teaching. - "Tornielli: A two-page document in 'Judgement day' for SSPX and the Vatican" (Rorate Caeli, September 13, 2011):
Vatican Insider has learned that the Lefebvrian superior will be handed a two-page document, containing the Church’s appraisal of the doctrinal discussions held in recent months between the Vatican and the Fraternity, approved by the Pope.
... The Holy See considers the acceptance of the document as an essential condition for full communion, which would also provide for a legal settlement for the Fraternity founded by Archbishop Marcel Lefebvre, probably through the constitution of a similar ordinariate to the one expected for the Anglicans. - "For the record: 'The innovation comes from the Roman side'" (Rorate Caeli, September 13, 2011):
The great novelty [i.e., initiative] comes from the Roman side. Le Figaro has learned that the Holy See could, for the first time, admit that these aspects fought by the "Integrists" are not considered as "essential" to the Catholic faith to the point of keeping outside the Church those who do not admit them. And that what has been foundational to the Catholic faith for twenty centuries is the sole [aspect] considered fundamental for communion with the Holy See, and not the interpretation from the last Council to this day.
Great autonomy of action
Another consequence: the Holy See, after it is verified tomorrow that Bishop Fellay and his faithful share the essence of the Catholic faith - which remains a demand and a sine qua non condition for Rome -, would propose to them a juridical solution so that the Fraternity of Saint Pius X is from this point forward considered a Catholic entity and not foreign to the ecclesial body anymore. - Fr. John Zuhlsdorf, "SSPX leaders to receive document from the Holy See on 14 September" (WDTPRS, September 13, 2011):
People of good will can attain unity even when they disagree on matters which are by no means clear.
The history of the Church’s great Councils underscores this fact.
How many times have I written that the so-called “Feeneyites” were able to be in union with the Church but without having to abjure their position about extra Ecclesiam nulla salus. The theological problems the SSPX has with the Second Vatican Council or the Holy See or anything else, don’t necessarily need to be the absolute obstruction to unity.
Questions of the role of the Church in the modern world or religious liberty are really hard. There is room for debate and disagreement. It is possible for people of good will to disagree about whether or not the fruits of Vatican II were all wonderful. There is a precedent for closer union even when we consider the theological concerns some SSPXers might be harboring.
Slowly but sure the climate has been changing. Hopefully we have come to a point where hearts can also be moved to open. And there must be a willingness on the part of the SSPX to submit to the Holy Father’s authority… which he is exercising in very good will in their regard. - "A final thought for September 14, 2011" (Rorate Caeli, September 13, 2011): From the daily thoughts of Archbishop Marcel Lefebvre posted at the front page of the website of the French District of the Society of Saint Pius X:
"If Rome wishes to give us a true autonomy, the one we have now, but with submission, we would want it. We have always hoped for it: to be subjected to the Holy Father; no possibility of despising the authority of the Holy Father".
- Christopher Ferrara, "Removing the Vatican II Impediment" (The Remnant, September 2, 2011):
Rorate Caeli has reported that on May 28, 2011 Father Daniel Couture, the Society’s District Superior of Asia (whom I had the privilege of assisting during a pilgrimage in Japan), was delegated by Bishop Fellay to accept the vows of Mother Mary Micaela, who has transferred from the Congregation of the Dominican Sisters of New Zealand, a Novus Ordo congregation, to the Dominican Sisters of Wanganui, established by Bishop Fellay. The report notes that Mother Mary “had special permission from the Congregation for Religious and Secular Institutes in Rome to do this.”
Obviously, the approval of this transfer implicitly recognizes the ministry of Bishop Fellay in establishing the Dominican Sisters of Wanganui, the ministry of Father Couture in receiving the vows of the Novus Ordo nun who transferred into that order, and the canonical mission of the Society at large in delegating one of its priests, through one of its bishops, to admit a nun into an order with which the Society is affiliated and whose superior is Bishop Fellay.
... Is the “Vatican II impediment” [the idea that Vatican II -- a "pastoral council" -- represents a doctrinal litmus test that the SSPX supposedly cannot pass] about to be removed? Will it join the nonsense about the banning of the traditional Mass in the dustbin of Vatican II mythology? Will the Vatican finally admit that the Council changed nothing, and required nothing from Catholics, concerning what they must believe and practice in order to be in “full communion” with the Church?
... So much nonsense has been dispelled during this pontificate. The neo-Catholic polemic on the "schism" of traditionalists is now in tatters. When the Society is finally "regularized" de jure -- and it is already regularized de facto, who's kidding whom? -- what will be left of the neo-Catholic position? Exactly nothing. And when exactly nothing is left of neo-Catholicism, when its claim to be the moral and theological high ground is finally extinguished, then the restoration of the Church can proceed everywhere. Let us hope the date of extinction is on or about September 14, 2011.
Saturday, September 10, 2011
The one thing Obama knows how to do
His answer to just about anything is: "Pass this bill." Yep: let us have your money, and we, the government, will pass a bill and solve your problems for you.
Accidental orientation
Amy Welborn offers a brilliant observation over at Charlotte Was Both (September 7, 2011).
She sets the stage by describing the all-too-common experience of the Sunday Mass with the priest and his personality dominating the liturgy -- a nearly unavoidable effect of the now nearly ubiquitous stance of priest facing the people (versus populum): "The priest became the center of the Mass – and not in the alter Christus offering sacrifice mode he’s supposed to - and for the rest of us, there was no escaping him."
But wait. There's a kicker coming. She continues:
She sets the stage by describing the all-too-common experience of the Sunday Mass with the priest and his personality dominating the liturgy -- a nearly unavoidable effect of the now nearly ubiquitous stance of priest facing the people (versus populum): "The priest became the center of the Mass – and not in the alter Christus offering sacrifice mode he’s supposed to - and for the rest of us, there was no escaping him."
But wait. There's a kicker coming. She continues:
... Here’s what struck me this time.Think about what this means. Fr. Z. comments:
The parish has a special intention for which they are praying to the Virgin.
So after Mass the priest led the people in this prayer to the Virgin for this special intention.
He turned around. Away from the congregation. With them.
He recited the words of this prayer to the Virgin, on his knees facing her statue – which stood in the sanctuary.
He turned , he faced the statue, he prayed.
With us.
I could not help but wonder why embracing this stance and this mode of praying which did not deviate from the given, “rote,” prayer one bit - leading us, but in the same direction – was acceptable now, but not during Mass.
When it came time to pray instead of "celebrate together" (quotes added), the instinct was to face the same direction together to the one whom they were addressing. When the priest got himself out of the way, they prayed together.[Hat tip to Fr. Z.]
The imposition of a versus populum position for Mass was probably the single most corrosive thing perpetrated in the name of Conciliar liturgical reform. That was the opinion of the great liturgical scholar Klaus Gamber.
A reorientation of our Catholic identity requires a reorientation of our liturgical worship. One way to help reorient ourselves as a praying Church would be to reorient our altars to the “liturgical East”.
Only one vocation from Catholic Central from the 1980s
I was speaking with a fellow parent who also has one of his children enrolled at Spiritus Sanctus Academy in Plymouth, MI. We were at an ice cream social kicking off the new year for the K-8 school run by the Dominican Sisters of Mary Mother of the Eucharist. He was a former graduate of Catholic Central High School in Metro Detroit (Novi), and we were talking about the history of the Catholic Church in Metro Detroit and how so many notorious dissident groups seem to have originated in the area, such as Call to Action, which began at a Detroit conference in 1976.
My fellow conversationalist noted that a period between the late 1970s and early 1990s seemed to strike the nadir, as far as these sorts of influences are concerned. In fact, he thought he remembered that there were absolutely no priestly vocations at Catholic Central during that period.
Later, he sent me a PDF file of an issue of the Aluminator (Fall 2011), which carries an article regarding vocations from the Catholic Central, observing that he was not fully correct: there was one vocation to the priesthood from Catholic Central during the 80's, the Rev. Thomas R. Carzon, O.M.V. ('86).
The issue of the magazine carries an interesting survey of vocations from the 1930s through the 1990s. Among other things, it features a good discussion by Bishop Michael J. Byrnes ('76), former Vice Rector at Sacred Heart Major Seminary, who relates the fascinating story of how he was inspired as a child by the example of Fr. Remigius McCoy, a Missionary to Africa and his grandfather's cousin, who was the first to bring the Catholic Faith to a region of Ghana inhabited by the Dagaaba people in West Africa.
The question at issue, to which I do not have an answer, is why the decade of the 1980s saw only a single vocation to the priesthood. It would be interesting to know the influences the predominated at CC during those years and how they might have impacted the thinking of young men considering the priesthood.
[Hat tip to D.M.]
My fellow conversationalist noted that a period between the late 1970s and early 1990s seemed to strike the nadir, as far as these sorts of influences are concerned. In fact, he thought he remembered that there were absolutely no priestly vocations at Catholic Central during that period.
Later, he sent me a PDF file of an issue of the Aluminator (Fall 2011), which carries an article regarding vocations from the Catholic Central, observing that he was not fully correct: there was one vocation to the priesthood from Catholic Central during the 80's, the Rev. Thomas R. Carzon, O.M.V. ('86).
The issue of the magazine carries an interesting survey of vocations from the 1930s through the 1990s. Among other things, it features a good discussion by Bishop Michael J. Byrnes ('76), former Vice Rector at Sacred Heart Major Seminary, who relates the fascinating story of how he was inspired as a child by the example of Fr. Remigius McCoy, a Missionary to Africa and his grandfather's cousin, who was the first to bring the Catholic Faith to a region of Ghana inhabited by the Dagaaba people in West Africa.
The question at issue, to which I do not have an answer, is why the decade of the 1980s saw only a single vocation to the priesthood. It would be interesting to know the influences the predominated at CC during those years and how they might have impacted the thinking of young men considering the priesthood.
[Hat tip to D.M.]
"They are expelling Jesus from the churches"
... both by removing Him from sanctuaries and ignoring His teachings in homilies. This is noted in a post by Antonio Socci (Rorate Caeli, September 9, 2011), who writes:
One day, while chatting with some friends, Cardinal Ratzinger quipped, “The way I see it, the proof that the Church has Divine origins is the fact that it has survived the millions of sermons delivered every Sunday!”There is much more, painful to read, by Succi, as well as this:
... In short, you can witness all sorts of things going on in the churches….all but the one thing necessary - that Jesus Christ is the center.
Indeed, in this widespread inattentiveness, even the Italian bishops have cast Him out from the churches (i.e.at least visibly removed from the High Altar and set aside in some corner). He, Who is the rightful owner, namely the Son of God, present in the Most Blessed Sacrament. (emphasis added)
"Newly remodeled Seminary Chapel of the Diocese of Hildesheim, Germany [Source]: in the center, the ambo ('Tisch des Wortes' - Table of the Word) and, farther away, the altar ('Tisch des Brotes' - Table of the Bread)"
Friday, September 09, 2011
Obama BS removal kit
I posted this once before, but the memory keeps coming back to haunt me, or should I say "inspire" me.
Here's a more recent follow-up:
Should flocks unprepared for T-Bones continue to be fed "goo"?
Those of us more grateful than we can ever tell for ready access to the consolations of the EF can easily forget the weekly "reality" for the rest of American Catholics out there. For the vast majority, the weekly reality is a sugary does of easy-going therapeutic religion with 70s overtones of "Gifts of Finest Wheat" and a bevy of smiling matronly EMHCs passing out Communion and blessing toddlers.
Rorate Caeli offers a motivational example of an Italian diocesan priest who celebrates the EF exclusively, whereupon Fr. Z. rants a lot [both on 9/8/2011], addressing in particular situations in which priests may be obliged for the good of the flock to sacrifice personal preferences [an observation, which, by the way, cuts more than one way].
Citing St. Paul's distinction between milk and solid food and our Lord's words, "I have yet many things to say to you, but you cannot bear them now," Fr. Z. writes:
I am interested in knowing how our readers may respond. It's an interesting question. As I've often said before, it's much more than a question of preferences [among other things, it's also a theological question]; but what is reasonable, good and right for a parish priest in an ethos shaped by the McDonaldization of faith and life?
Rorate Caeli offers a motivational example of an Italian diocesan priest who celebrates the EF exclusively, whereupon Fr. Z. rants a lot [both on 9/8/2011], addressing in particular situations in which priests may be obliged for the good of the flock to sacrifice personal preferences [an observation, which, by the way, cuts more than one way].
Citing St. Paul's distinction between milk and solid food and our Lord's words, "I have yet many things to say to you, but you cannot bear them now," Fr. Z. writes:
Long-time readers here will recall that I liken addressing these problems to the feeding of children and the feeding of adults....Readers are advised that Fr. Z's post (like Rorate Caeli's) is very long, and that he anticipates a number of significant objections.
Shepherds, modeling their work after that the Savior who is our Chief Shepherd and High Priest, and His Vicar, must give the flock what they can bear and then change what they give as the capacity of the flock changes.
Parents do not give their toothless babes the T-Bone and Cabernet Sauvignon which they prefer for themselves. They give their children whatever goo they need until they can bear more.
I am interested in knowing how our readers may respond. It's an interesting question. As I've often said before, it's much more than a question of preferences [among other things, it's also a theological question]; but what is reasonable, good and right for a parish priest in an ethos shaped by the McDonaldization of faith and life?
Monday, September 05, 2011
Why feminism now diminishes men
Our correspondent at large just sent us a link to "Why feminism is sexist" (Sacramentum Vitae, September 3, 2011) by Mike L., adding the following remarks:
My fight was with a female who is a Democrat, a Journalist, and a Christian with a big heart. All her life she thinks she has been dealt the lesser hand. It has always been a man's world, and we can't do too much to encourage and help women. Women make less. Women were forced to quit careers to have children. Women leaders would mean far fewer world wars. Women clerics would mean less weirdness over sex. And so on. And so on.One choice quote:
I would send it on to her, except I don't think it would solve anything, simply reopen the arguments. In my book it all comes down to whether you chose to resent or to embrace the differences in the genders. And the more you embrace them, the more those who are not as blessed with the 'gender distinctives' will feel marginalized. A tough situation.
Maybe I should have been Amish!
Anyway, I would have entitled the piece
"Why Feminism Now Diminishes Men"
Friedrich Nietzsche explained as follows why he opposed "equality" for women: "Women will never be satisfied with mere equality. The war between the sexes is eternal, and peace can only come with victory and the total subordination of men." In its time, that witticism was merely flippant. But no longer is it merely flippant.Enjoy.
St. Hyacinth Church to Host Special Tridentine Mass
Another historic Detroit church will hold a special Tridentine Mass, on Sunday, September 25 at 1:00 PM. The celebrant will be Orchard Lake Seminary’s Fr. Louis Madey. A reception will follow the Mass.[Comments? Please e-mail tridnews@stjosaphatchurch.org. Previous columns are available at www.stjosaphatchurch.org. This edition of Tridentine Community News, with minor editions, is from the St. Josaphat bulletin insert for September 4, 2011. Hat tip to A.B.]
St. Hyacinth (pictured below) Church is another parish of Polish origin, located just a few blocks northeast of St. Josaphat and St. Albertus, at 3151 Farnsworth, at McDougall. The clean exterior and immaculately maintained grounds contain an ornate, well-preserved interior, complete with High Altar, High Pulpit, and Communion Rail. Elaborate artwork adorns the ceiling, shown in the adjacent photo. A flyer including a map to St. Hyacinth is available at the missal tables at St. Josaphat and Assumption-Windsor.A little-known fact about St. Hyacinth is that it hosted a monthly Ordinary Form Latin Mass for many years. Visitors were handed a customized copy of St. Joseph Parish’s homemade Latin Missal.
Special thanks to Chris Stuckey for serving as the liaison between St. Hyacinth and St. Josaphat and co-coordinating this Mass.
Flint Anniversary Mass on October 9
October is shaping up to be a busy month for special Tridentine Mass events: The annual Solemn High Anniversary Mass and Dinner for the Flint Tridentine Community will be held at All Saints Church on Sunday, October 9 at 4:00 PM. This year’s celebrant will be Fr. Jeffrey Robideau, administrator of Michigan’s first evolving fully Tridentine Parish, the Blessed John XXIII Community at Lansing’s St. Mary Cathedral. Fr. Robideau is breaking new ground as the only diocesan priest in the state of Michigan to celebrate exclusively the Extraordinary Form.
Bravo, Wassim & Company
“Wassim Sarweh must be one of the most brilliantly innovative yet underrated organists and choirmasters in the English-speaking world.” So begins the report by Jeffery Tucker of the Church Music Association of America on the music program he and fellow CMAA leader Arlene Oost-Zinner witnessed at Windsor’s Assumption Church on August 28. The story is impressively entitled “Vigor, Energy, Freshness in the Extraordinary Form”.
Jeffrey recognizes the coordinated team effort that goes into our Masses, a point often made in this column. The Tridentine Mass is such a beautiful and full expression of our Holy Catholic Faith that it deserves to be offered in the best means possible, with the finest music, vestments, altar supplies, and talents that can be assembled. Far from being something nostalgic, it is actually a gift for our present age, offering transcendence and a glimpse of the heavenly liturgy to a materialistic world.
Read Jeffrey’s full report at:
http://www.chantcafe.com/2011/08/vigor-energy-freshness-in-extraordinary.html
Special thanks to former Windsor Tridentine Mass Music Director Matthew Meloche for arranging the CMAA’s visit to Assumption.
Next St. Albertus Mass
The next Tridentine Mass at St. Albertus Church will be held in two weeks, on Sunday, September 18 at noon.
The Sanctus Candle
A reader asked the purpose of the single candle that is placed upon the altar at some of our weekday Masses at the beginning of the Canon. This “Sanctus Candle”, so named because it is moved onto the altar during the Sanctus, represents the Light of Christ made present upon the altar. It takes the place of the torches, the candles enclosed in glass which are used at High Masses. A minimum of two and a maximum of six torches are used when sufficient altar servers are present. The Sanctus Candle is a laudable option used at all Low Masses as well as at High Masses when the minimum of two torchbearers are not available. The torches recess and the Sanctus Candle is removed when the tabernacle is closed after Holy Communion, at which point Christ is no longer present on the altar table.
Tridentine Masses This Coming Week
Mon. 09/05 7:00 PM: Low Mass at St. Josaphat (St. Lawrence Justinian, Bishop & Confessor)
Tue. 09/06 7:00 PM: High Mass at Assumption-Windsor (Daily Mass for the Dead: Requiem Mass with Absolution at the Catafalque)
Thu. 09/08 7:00 PM: High Mass at St. Josaphat (Nativity of the Blessed Virgin Mary)
Sunday, September 04, 2011
Turned away at ND church door
At the conclusion of a reunion of paternal cousins in Indiana this weekend, a group wanted to go to the Basilica of the Sacred Heart at Notre Dame for Sunday Mass at 10:00am, and I agreed to go (partly out of curiosity). Located at the heart of the Notre Dame football theme park, which doubles as a university, I was turned away by a verger at the door, perhaps because the Mass had already started. I was astounded. No permission was granted even for standing room in the back, though I could see there was ample room. No, it wasn't because I'm "Pertinacious Papist." Nobody recognized me. While I'm sure the administration, if asked, could furnish some plausible-sounding explanation for the incident, it just seemed a trifle emblematic of the way things have been going at that one-time bastion of Catholicism founded by Fr. Edward Sorin in 1842.
Thursday, September 01, 2011
Out of the Liturgical Ghetto
Pieter Vree
No matter what direction the “new liturgical movement” envisioned by Pope Benedict XVI takes, and before any “mutual enrichment” between the two extant forms of the Roman rite can take place, the Tridentine Latin Mass must experience a significant revival. If only for the sake of the liturgical patrimony of the Church, it cannot remain restricted to a handful of Masses scattered about in far-flung parochial outposts. Unfortunately, four years after the release of Summorum Pontificum, Benedict’s motu proprio liberalizing the celebration of the Latin Mass, hard data on its growth during the ensuing years is hard to come by.
All we have to go on at this point — aside from first-person accounts of isolated circumstances that appear periodically in Catholic media — are a few surveys commissioned by Pax Liturgique, a French group in communion with Rome that works to promote the spread of the Latin Mass. The results of its surveys, conducted in late 2009 and early 2010, were published in the traditionalist British Christian Order (Oct. 2010). Insofar as surveys are useful, these provide insight into the situations in Germany, Italy, England, and Portugal (a survey of French Catholics was completed in late 2008 and is thus too dated to be relevant).
Of the German Catholics who were asked whether they were aware that the Pope had issued a document allowing for wider celebration of the Latin Mass, over 43 percent said yes. Word of the motu proprio’s release traveled farther in Italy, where 64 percent of the Catholics surveyed responded that they had heard of it. But only 39 percent of British respondents claimed to be aware of its release, as did an abysmally low 26 percent of respondents in Portugal. Pax Liturgique comments that the widespread ignorance of Portuguese Catholics about Summorum Pontificum (74 percent had never even heard of it) “is due, on the one hand, to the Portuguese media’s lack of interest for liturgical issues. On the other hand, however, it is due also to the indifference of the episcopate and a good part of the Portuguese clergy towards…the liberation of the traditional Mass.”
On the bright side, a majority of respondents in Germany (50.6 percent) and Italy (a whopping 71 percent) said they would consider it “normal” if the Latin Mass and the New Mass were celebrated regularly in their parish. Less than a quarter of respondents in either country (24.5 and 24 percent, respectively) said that such a situation would be “abnormal.” The remainder had no opinion. The results were mixed in England and Portugal: 44.9 percent of Englishmen would consider this situation “normal” (opposed to 21 percent who said it would be “abnormal”), as would 44.7 percent of Portuguese (with a full 40 percent calling it “abnormal”).
The practicing Catholics among those polled were then asked whether they would attend the Latin Mass if it were offered in their parish, without replacing the New Mass, and, if so, how often. In Germany the largest percentage of respondents, 40 percent, said they would attend it “occasionally”; the next largest percentage of respondents, 25 percent, answered “weekly.” In Italy the largest percentage, 40 percent, said they would attend “weekly”; 23 percent said “monthly.” In Portugal 29.5 percent said they would attend “weekly”; 24 percent said “monthly.” And in England 43 percent said they would attend “weekly.” In second place, 16.4 percent of respondents said they would “never” attend the Latin Mass.
We can glean from these figures that the “cohabitation” of the two forms of the Mass in one parish would generally not be a problem for most people (save for certain Portuguese and Englishmen). Moreover, substantial attendance at the Latin Mass on a regular basis, whether weekly or monthly, is likely in three of these four countries if — and it’s a big if — the Latin Mass were offered on a regular basis at the local parish.
Where the people are less aware of the motu proprio there exists greater resistance to the idea of having the Latin Mass as an option at the local parish. This situation, however, might exist by design. Christian Order comments: “Despite every effort to keep them in the dark about Summorum Pontificum, when apprised of its existence and provisions by pollsters, 30-40%+ of practicing Catholics in each country (i.e. more than one in three, and in England twice that number) indicated they would gladly attend the traditional Mass weekly if it were celebrated in their parish…. [This is a] very strong tendency considering the Novus Ordo’s longstanding monopoly on parish life…. The self-fulfilling lie of ‘no demand’ has been comprehensively debunked by [this] series of surveys.”
How does the situation compare stateside? Una Voce America (UVA), a group in communion with Rome that promotes the spread of the Latin Mass in the U.S., released the results of its own study in its Spring 2011 newsletter. Of the 34 dioceses UVA surveyed, 19 reported to have experienced an increase in every-Sunday Latin Masses since 2007; 14 experienced no change (three of which held steady at zero Latin Masses); and one reported a decrease. When asked about the attitude of the local ordinary toward the Latin Mass, the largest percentage of respondents, 35 percent, described it as “bad and no hope.” Eighteen percent called it “stagnant,” compared with only 15 percent who said it was “generally improving.” When asked about the general situation for the Latin Mass in their diocese, the largest percentage of respondents, 29 percent, called it “stagnant.” Eighteen percent said “bad and no hope,” whereas 21 percent said it was “improving.”
The conclusions UVA drew from its survey are that “there is a demand” for the Latin Mass and Summorum Pontificum has helped make it more accessible to the faithful, but that there is “still an unfulfilled demand” for the Latin Mass, and “increased oversight or better ‘enforcement’” of Summorum Pontificum is “necessary to insure that the demand is met.” (The newsletter was issued prior to the release of Universae Ecclesiae, the follow-up instruction to Summorum Pontificum, whose aim is precisely to ensure the proper interpretation and implementation of the latter so that the faithful who wish it can attend the Latin Mass.)
So there is, it appears, a demand for the Latin Mass in both Europe and America. But it is a demand that could best be described as dormant. While groups like Pax Liturgique and Una Voce America are doing what they can with limited resources to promote its spread, their efforts to date have been hampered by an overwhelming sense of ecclesial inertia. Let’s face it: the leaders of most parishes and dioceses have shown themselves to be content with the New Mass. It’s a known quantity — even if it’s a quantity that diminishes over time. It’s no secret that attendance has plummeted in Europe and America since the New Mass was introduced into parishes.
The typical response to dwindling attendance has been to try to make the New Mass more appealing to various subgroups. And so we have a surplus of youth Masses, Spanish Masses, Cantonese Masses, etc. And around and around we go. But installing a Latin Mass? That would take so much, well, effort.
Meanwhile, the old Mass languishes in the liturgical ghetto. Restoring it as a legitimate option in the average parish will, of necessity, have to be a grassroots effort. The demand for it must be stimulated, awakened, and allowed to thrive. Pope Benedict XVI has made a valiant effort to allow this to happen — and to ensure that the demand is fulfilled. If the Latin Mass is to escape its isolation and again become a prominent feature on the ecclesiastical landscape, the numbers will have to bear it out.
[Pieter Vree is Editor of theNew Oxford Review. The foregoing article, "Out of the Liturgical Ghetto," was originally published in the New Oxford Review (July-August), pp. 15-17, and is reproduced here by kind permission of New Oxford Review, 1069 Kains Ave., Berkeley, CA 94706.]
No matter what direction the “new liturgical movement” envisioned by Pope Benedict XVI takes, and before any “mutual enrichment” between the two extant forms of the Roman rite can take place, the Tridentine Latin Mass must experience a significant revival. If only for the sake of the liturgical patrimony of the Church, it cannot remain restricted to a handful of Masses scattered about in far-flung parochial outposts. Unfortunately, four years after the release of Summorum Pontificum, Benedict’s motu proprio liberalizing the celebration of the Latin Mass, hard data on its growth during the ensuing years is hard to come by.
All we have to go on at this point — aside from first-person accounts of isolated circumstances that appear periodically in Catholic media — are a few surveys commissioned by Pax Liturgique, a French group in communion with Rome that works to promote the spread of the Latin Mass. The results of its surveys, conducted in late 2009 and early 2010, were published in the traditionalist British Christian Order (Oct. 2010). Insofar as surveys are useful, these provide insight into the situations in Germany, Italy, England, and Portugal (a survey of French Catholics was completed in late 2008 and is thus too dated to be relevant).
Of the German Catholics who were asked whether they were aware that the Pope had issued a document allowing for wider celebration of the Latin Mass, over 43 percent said yes. Word of the motu proprio’s release traveled farther in Italy, where 64 percent of the Catholics surveyed responded that they had heard of it. But only 39 percent of British respondents claimed to be aware of its release, as did an abysmally low 26 percent of respondents in Portugal. Pax Liturgique comments that the widespread ignorance of Portuguese Catholics about Summorum Pontificum (74 percent had never even heard of it) “is due, on the one hand, to the Portuguese media’s lack of interest for liturgical issues. On the other hand, however, it is due also to the indifference of the episcopate and a good part of the Portuguese clergy towards…the liberation of the traditional Mass.”
On the bright side, a majority of respondents in Germany (50.6 percent) and Italy (a whopping 71 percent) said they would consider it “normal” if the Latin Mass and the New Mass were celebrated regularly in their parish. Less than a quarter of respondents in either country (24.5 and 24 percent, respectively) said that such a situation would be “abnormal.” The remainder had no opinion. The results were mixed in England and Portugal: 44.9 percent of Englishmen would consider this situation “normal” (opposed to 21 percent who said it would be “abnormal”), as would 44.7 percent of Portuguese (with a full 40 percent calling it “abnormal”).
The practicing Catholics among those polled were then asked whether they would attend the Latin Mass if it were offered in their parish, without replacing the New Mass, and, if so, how often. In Germany the largest percentage of respondents, 40 percent, said they would attend it “occasionally”; the next largest percentage of respondents, 25 percent, answered “weekly.” In Italy the largest percentage, 40 percent, said they would attend “weekly”; 23 percent said “monthly.” In Portugal 29.5 percent said they would attend “weekly”; 24 percent said “monthly.” And in England 43 percent said they would attend “weekly.” In second place, 16.4 percent of respondents said they would “never” attend the Latin Mass.
We can glean from these figures that the “cohabitation” of the two forms of the Mass in one parish would generally not be a problem for most people (save for certain Portuguese and Englishmen). Moreover, substantial attendance at the Latin Mass on a regular basis, whether weekly or monthly, is likely in three of these four countries if — and it’s a big if — the Latin Mass were offered on a regular basis at the local parish.
Where the people are less aware of the motu proprio there exists greater resistance to the idea of having the Latin Mass as an option at the local parish. This situation, however, might exist by design. Christian Order comments: “Despite every effort to keep them in the dark about Summorum Pontificum, when apprised of its existence and provisions by pollsters, 30-40%+ of practicing Catholics in each country (i.e. more than one in three, and in England twice that number) indicated they would gladly attend the traditional Mass weekly if it were celebrated in their parish…. [This is a] very strong tendency considering the Novus Ordo’s longstanding monopoly on parish life…. The self-fulfilling lie of ‘no demand’ has been comprehensively debunked by [this] series of surveys.”
How does the situation compare stateside? Una Voce America (UVA), a group in communion with Rome that promotes the spread of the Latin Mass in the U.S., released the results of its own study in its Spring 2011 newsletter. Of the 34 dioceses UVA surveyed, 19 reported to have experienced an increase in every-Sunday Latin Masses since 2007; 14 experienced no change (three of which held steady at zero Latin Masses); and one reported a decrease. When asked about the attitude of the local ordinary toward the Latin Mass, the largest percentage of respondents, 35 percent, described it as “bad and no hope.” Eighteen percent called it “stagnant,” compared with only 15 percent who said it was “generally improving.” When asked about the general situation for the Latin Mass in their diocese, the largest percentage of respondents, 29 percent, called it “stagnant.” Eighteen percent said “bad and no hope,” whereas 21 percent said it was “improving.”
The conclusions UVA drew from its survey are that “there is a demand” for the Latin Mass and Summorum Pontificum has helped make it more accessible to the faithful, but that there is “still an unfulfilled demand” for the Latin Mass, and “increased oversight or better ‘enforcement’” of Summorum Pontificum is “necessary to insure that the demand is met.” (The newsletter was issued prior to the release of Universae Ecclesiae, the follow-up instruction to Summorum Pontificum, whose aim is precisely to ensure the proper interpretation and implementation of the latter so that the faithful who wish it can attend the Latin Mass.)
So there is, it appears, a demand for the Latin Mass in both Europe and America. But it is a demand that could best be described as dormant. While groups like Pax Liturgique and Una Voce America are doing what they can with limited resources to promote its spread, their efforts to date have been hampered by an overwhelming sense of ecclesial inertia. Let’s face it: the leaders of most parishes and dioceses have shown themselves to be content with the New Mass. It’s a known quantity — even if it’s a quantity that diminishes over time. It’s no secret that attendance has plummeted in Europe and America since the New Mass was introduced into parishes.
The typical response to dwindling attendance has been to try to make the New Mass more appealing to various subgroups. And so we have a surplus of youth Masses, Spanish Masses, Cantonese Masses, etc. And around and around we go. But installing a Latin Mass? That would take so much, well, effort.
Meanwhile, the old Mass languishes in the liturgical ghetto. Restoring it as a legitimate option in the average parish will, of necessity, have to be a grassroots effort. The demand for it must be stimulated, awakened, and allowed to thrive. Pope Benedict XVI has made a valiant effort to allow this to happen — and to ensure that the demand is fulfilled. If the Latin Mass is to escape its isolation and again become a prominent feature on the ecclesiastical landscape, the numbers will have to bear it out.
[Pieter Vree is Editor of theNew Oxford Review. The foregoing article, "Out of the Liturgical Ghetto," was originally published in the New Oxford Review (July-August), pp. 15-17, and is reproduced here by kind permission of New Oxford Review, 1069 Kains Ave., Berkeley, CA 94706.]
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