Rorate Caeli

St. Ignatius of Loyola, pray for your sons!

On this, the heavenly birthday of St. Ignatius of Loyola, let us read the martyrology for his feast from the traditional Roman Martyrology:

Romæ natális sancti Ignátii, Presbyteri et Confessóris, qui Fundátor éxstitit Societátis Iesu, atque vir fuit sanctitáte et miráculis clarus, ac religiónis cathólicæ ubíque dilatándæ studiosíssimus; quem Pius Undécimus, Póntifex Máximus, cæléstem ómnium Exercitiórum spirituálium Patrónum constítuit.

"At Rome, the birthday of St. Ignatius, priest and confessor, founder of the Society of Jesus, renowned for sanctity and miracles, and most zealous for propagating the Catholic religion in all parts of the world. Pope Pius XI declared him to be the heavenly patron of all spiritual retreats."

May we also learn to imitate your piety and zeal, O holy Ignatius, and may your prayers bring the Church a renewed faithfulness to the Catholic faith and to the propagation of that faith among all peoples -- and please pray for your sons, the Society of Jesus, that they all will recover your charism.

EWTN to telecast Sydney Pontifical Vespers

The Archbishop of Sydney, His Eminence Cardinal Pell, celebrated Pontifical Vespers on the Feast of our Lady of Mount Carmel, 16th July in S' Augustine's church, Balmain (Archdiocese of Sydney). The Vespers was one of the Juventutem celebrations leading up to World Youth Day. EWTN filmed the ceremony, and will be broadcasting it on Thursday night and Friday morning US time in their Life on the Rock segment.

Several hundred pilgrims attended Vespers, with more than 20 priests and the Bishop of Lismore (Most Rev'd Geoffrey Jarrett) and the Bishop-emeritus of Christchurch (Most Rev'd Basil Meeking) in attendance.

Here are some photographs of the event, taken by Dr Chris Steward and Tom Kwok.

Pilgrims greet the Cardinal:

The Cardinal aspersing the congregation upon being received at S' Augustine's church:

World Youth Day pilgrims fill the church:

The Cardinal praying at the foot of the altar

(also pictured +Msgr Geoffrey Jarrett and +Msgr Basil Meeking):

Chanting of the psalms:

The Cardinal incensing the altar:

During the Cardinal's homily:

Benediction of the Blessed Sacrament given by His Eminence:

Father Mark of EWTN interviewing the Cardinal:

A Historian observes the Catholic moment
One year of Summorum Pontificum and the SSPX

Luc Perrin is a professor at the University of Strasbourg 2 - Marc Bloch, where he teaches History of the Church. Perrin, widely known in Traditionalist circles in France, has written several works on the History of the pre-Conciliar and post-Conciliar trends in the Catholic Church, including on the so-called "Traditionalist Question", such as L'affaire Lefebvre (The Lefebvre Affair) and Paris à l'heure de Vatican II (Paris at the time of Vatican II).

We have interviewed Professor Perrin twice in the past, and have asked him a few questions on the Catholic moment one year after Summorum Pontificum and on the future of the negotiations of the Holy See with the Priestly Fraternity of Saint Pius X (FSSPX / SSPX).


As a historian and as an observer of the Catholic Church in the past decades, do you believe that the motu proprio Summorum Pontificum has been relevant for the universal Church? Has its impact been what you expected when it was published one year ago?

First of all, it is important to underline that this 2007 motu proprio can have a major impact only on the long term for various reasons. The vast majority of the clergy and the episcopate worldwide has been trained to see the Ordinary Form of the Roman rite as "the" Rite per se, a so-called "restoration" of a pretended Early Christian times liturgy and "the" liturgy promoted by The Council, the only council they know or want to know i.e. Vatican II. They have a sort of Berlin Wall in their mind that keeps them protected from any interference from the Liturgical Roman tradition. This mental wall is extremely thick and resistant.

We can see how entranched the neo-liturgical lobbies are at every level (Roman Curia, episcopal committees, diocesan Curia, seminaries, parishes) with one example regarding the Ordinary Form. In most vernacular Masses (English, Italian etc.), "pro multis" is abusively translated into "for all", instead of "for many". John Paul II, with "Liturgiam Authenticam" in 2001, specifically mentioned this abuse, to no effect. Five years later, cardinal Arinze, prefect of CDW [the Congregation for Divine Worship and the Discipline of the Sacraments], sent a letter to the bishops where the false translation is currently used asking them to make a "necessary catechesis" of the people within "one or two years" so the change finally comes true. One year passed, a second year is nearly over and guess what ... nothing happened. Thus the neo-liturgical establishment has been powerful enough to block the change of ... two words during 7 years. The "pro multis" movie is going to stay on the screen for a while : cardinal Arinze recently approved the new translation but for the USA only and he is giving a new ... delay to prepare the faithful that should have been prepared during the past two years. But without any specific date. So don't expect that in one year any substantial change of attitude regarding the Extraordinary Form could have taken place.

Besides, some episcopal attitudes have made it clear from the start: the German, Swiss and Polish bishops took a stand of frontal opposition after the release of the document during Fall 2007. In France, episcopal opposition was very vocal before the motu proprio, especially in 2006, but the majority of French bishops adopted a more quiet attitude after July 2007. Wisely, the French Conference of bishops abstained to edit abusive guidelines like in Germany. In general, French bishops refrained to publish anything like open restrictions added to the provisions of Summorum Pontificum, like a few American or Italian bishops initially did. But a "containment policy" is implemented under the leadership of cardinal Vingt-Trois, archbishop of Paris, elected president of French bishops in 2007, especially for his subtle opposition to the pope's will to free the Traditional Latin Mass. The aim of this policy is to retain a 1984-1988 regime in spite of Summorum Pontificum: bishops want to stay those who allow or not the celebration of the Extraordinary Form, superseding the faculties granted by the pope to the parish pastors and chaplains. Only a minority of French bishops is really open to a generous implementation of the Motu proprio.

Some facts are illustrating this containment policy: not a single personal parish (article 10) has been erected in France in a year; the 3 existing personal parishes were erected in 2005 and 2006. Not a single seminary has scheduled to systematically train the future priests in the celebration of the Extraordinary Form: in the best cases, like in Toulon under very benevolent Bishop Rey, the eventual volunteers are allowed to attend a training given by local traditionalist priests. One of the most hostile bishops, Archbishop Jordan of Rheims, granted a Mass but for two Sundays per month ... The reluctance to call for traditional Institutes is obvious, although it's not a general rule. In Paris, the cardinal-archbishop is refusing to negotiate a status for the Good Shepherd Institute which has a small conference center (Centre Saint-Paul) and traditional institutes have not a single diocesan apostolate. The contrast is striking with the former president of French bishops, cardinal Ricard, who has in his diocese of Bordeaux two FSSP chapels, one ICR-SP chapel and signed an agreement with the Good Shepherd for Saint-Éloi church in February 2007. So the increase of TLM locations is slow in France though it happens in spite of all these obstacles. According to some observers, around 40 new locations have been added to those existing under the Ecclesia Dei canonical provisions.

The situation is similar in most European countries, except maybe in Italy where apart from a very hostile lobby, several bishops look at the Motu proprio with an open eye, like Archbishop Bagnasco their president. I have not heard, so far, of a great echo either in Latin America (except for Brazil) or Africa and that was utterly predictable. On the contrary, as for the Ecclesia Dei motu proprio of John Paul II, implementation in the USA and Canada is much more encouraging both from the bishops and clergy. If we remember the hostile position of cardinal Lehmann (Germany), the negative attitude expressed by cardinal Murphy O'Connor (England), the containment policy of cardinal Vingt-Trois, it is amazing to see the benevolent policy of cardinal George, president of USCCB. In his diocese of Chicago (USA), he blessed the Canons of Saint John Cantius (who are celebrating with both Forms) and then invited the Institute of Christ the King (TLM only); the Liturgical Institute founded by the Cardinal is adding a mandatory course on the Extraordinary Form in its program and sessions of training have been organized for volunteers to learn how to celebrate with the Canons and in presence of Bishop Perry, the African American auxiliary Bishop of Chicago, who is known for his attachment to Liturgical tradition.

In short, Summorum Pontificum's practical implementation is a replica of Ecclesia Dei's expansion and limits. So far, PCED [the Pontifical Commission 'Ecclesia Dei'] has not used its new authority - articles 7,8 and 12 -, just like the Pontifical Commission was not enforcing the provisions of the previous Motu proprio. We have also to remind that it's not easy, even with a welcoming parish pastor and bishop, for a group of lay people to be constituted in countries like France, where Catholicism is in sharp decline. Moreover, the TLM is very demanding in energy, financial contribution and time for lay people. n many aspects, the "active participation" of lay people in the Extraordinary Form Mass communities is superior to what it is in the standard Novus Ordo parish. You need more than one year to build a community.

However we should consider two facts that need time to be fully received by the Church. First fact: the status of the traditional Roman rite (Extraordinary Form) has been firmly settled as never before. On the very long term, it could help to influence the liturgical studies and consequently the teaching in seminaries and Faculties (see the examples of Mundelein and Kenrick-Glennon seminaries for Chicago and Saint-Louis which are magnets for vocations). The second fact is nearly impossible to evaluate: how many priests, especially young priests in Europe and Northern America, will have a spiritual benefit from article 2? It could be very interesting to have an inquiry to know the impact of the private celebration in the Extraordinary Form among priests.

I have constantly drawn attention to the structure of the motu proprio: the extension of the celebration in the parishes comes with article 5 but the right to celebrate privately for priests comes with article 2, i.e. the clergy is the main target of the document. Those who deeply refuse any move in the liturgical field toward Tradition are betting on the 3 year delay mentioned by the pope in his letter to the bishops. They are perfectly aware that Summorum Pontificum requests years and years, decades, to have a serious impact and bears its fruit so the "containment policy": in 2010, they will pretend the motu proprio is a failure and ask it to be rescinded.

What are the similarities and the differences in the attitude of the FSSPX and the Holy See in the negotiations of May-June 1988 and of June-July 2008?

Let us recall the whole process was in three, not two steps: the negotiations of 1988, the second attempt in 2000-2002 that ended with a declaration of Bishop Fellay saying the talks were stalled then the new talks that started after the August 2005 short encounter between pope Benedict XVI and Bishop Fellay.

We can find some similarities between the 1978 election of John Paul II, who chose to meet Archbishop Lefebvre very quickly after his election and the election of Benedict XVI. But the situations are very different: there was probably still a serious chance to reach a sound canonical agreement in 1988, although it was already difficult at that time like the events of May 5 and 6, 1988 showed. Fr. Tissier de Mallerais was then a member of the SSPX delegation and was urging the Archbishop to sign; today he is the most vindictive among the four bishops of the Society. He expressed, several times in 2007-2008, a true wrath against pope Benedict XVI, saying that the "horror" of the pope's theology is letting him "speechless", if we can say so for a bishop who has gone very vocal these days. He is now raising the threat of new episcopal consecrations.

Archbishop Lefebvre was constantly seeking a canonical status that would give his priests the possibility to "make the experience of Tradition", as he said in 1975-1976. From 1969 to 1975, when the SSPX was suppressed by Bishop Mamie, this was after all the situation of the Society, in full communion with the Holy See, with a statute that was far less favorable than the 2000 proposal of a personal apostolic administration. However the failure of the 1988 agreement was an indication this path was quite dead like Bishop Galarreta said in June 2008.

In 2000, cardinal Castrillon Hoyos tried to reopen this canonical path: clearly the reluctance was strong on the SSPX side but Bishop Fellay was positively impressed by the open hand of the Holy See. Just like the pope was positively impressed by the decision of the SSPX to participate to the Great Jubilee, in the dioceses and with a big pilgrimage in Rome. But a few months later, Bishop Fellay put the ball in the Roman side with the two prerequisite questions: freedom for the TLM, the excommunications to be lifted. It was a subtle way not to say "yes", without clearly saying "no". This was the beginning of the "in between" policy chosen by Bishop Fellay in order to restore a sense of Romanity within the SSPX: with years passing by, most Society priests have got only a vague idea of what a "pope" and "Rome" are. So when Bishop Tissier de Mallerais is saying, "In Rome, a new Pope? Really, if he would become worse, there is no need" (The Angelus magazine, interview, July 2008) -, he is probably the voice of many young SSPX priests.

Pope Benedict XVI is well aware of this feeling and he mentioned the danger of a prolonged schismatic attitude in his 2007 letter to the bishops sent with the Motu proprio and his intent to fight it : "one has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden". His election in 2005 allowed a renewal of the talks with Menzingen but, in spite of the Motu proprio or because of it, this phase inaugurated 8 years ago may come to an end.

Regularly, when the SSPX is getting closer to a reconciliation, the leadership breaks up and a period of "cold war" against Rome begins. For example, from 1988 to 2000, there were very few contacts, if any, between Menzingen and Rome. The lack of permanent structures for a negotiation between the Society and the Holy See is most likely one major reason for the regular failure of the talks. It is impossible to work seriously on complex doctrinal matters when you meet briefly at irregular moments.
What do you believe that the future holds for the Fraternity of Saint Pius X? Is there any hope of reconciliation if not in the Benedictine Pontificate?

The bishops of the Society are now saying that "a certain discouragement is coming back" (Bishop Fellay), to quote the most polite statement. Both Bishop Fellay and Bishop Tissier de Mallerais are openly talking of a 30 year delay, and the latter is even excluding frankly any "reconciliation"; Bp Tissier de Mallerais is using words so offensive that he is coming very close to Sedevacantism, though he still refrains to say so. It's easy to see why there is, to quote Bishop Tissier de Mallerais, "a hardening of the hearts, a blindness of the minds".

Pope Benedict XVI is strengthening the efforts made by his predecessor to interpret Vatican II "in the light of Tradition", which is exactly what Archbishop Lefebvre was requesting in 1978, after his meeting with the Polish pope. The thorny question of the traditional Roman Missal was, during a long time, an obstacle but with Summorum Pontificum, this obstacle is de jure - as Bishop Fellay acknowledged in the July issue of The Angelus - removed; there are still many problems to make it real within Church life and parishes, but the legitimate status of the 1962 missal, the Extraordinary Form of the Roman rite, is now established.

So we are left to face all the other thorny questions as listed by Bishop Tissier de Mallerais: religious liberty, ecumenism, Christian spirit of sacrifice, social kingship of Christ; curiously, the problems raised by inter-faith dialogue is not cited. But to be able to work with Roman theologians on these crucial issues, the SSPX would need some qualified experts and to be able to evaluate the achievements of the Church in the past decades with something more accurate than "John Paul II did nothing to rebuild the Faith" or, speaking of Ecclesia Dei communities, "These poor people (priests, religious, lay people) are liberals and pragmatics" (Bishop Tissier de Mallerais). These conditions are hardly met by the Society today.

Bishop Fellay spoke recently of a "road map" to guide the relationship between Rome and Menzingen and this was an excellent idea, keeping open the eventuality of a reconciliation but as a distant goal and with several steps ... in between. Cardinal Castrillon Hoyos' five conditions of June 2008 were a way to request from Bishop Fellay to make a first move, at least a symbolical one. The June-July 2008 decisions are apparently - the response of Bishop Fellay to the Cardinal has not been published, only an official statement by Fr. Lorans - to store the "road map" in a drawer. When is Bishop Fellay or his successor going to reopen the drawer and give a serious attention to the road map? Will the papal visit to France in September be a providential occasion to do so? What would be the next step if the excommunications are to be lifted ? Providence will tell us. Maybe a Week of Prayer for ... Catholic Unity could help.

Tradidi quod et accepi

"Fratres, notum vobis facio Evangelium, quod prædicavi vobis, quod et accepistis ... Tradidi enim vobis, in primis quod et accepi: quoniam Christus mortuus est pro peccatis nostris secundum Scripturas: et quia sepultus est, et quia resurrexit tertia die secundum Scripturas: et quia visus est Cephæ, et post hoc undecim..."

"Now I make known unto you, brethren, the Gospel which I preached to you, which also you have received ... For I delivered unto you first of all, which I also received: how that Christ died for our sins according to the Scriptures and that He was buried, and that He rose again the third day according to the Scriptures and that He was seen by Cephas; and after that by the eleven..." (I Cor. xv, 1, 3-5, from the Epistle for the Eleventh Sunday after Pentecost) to the common faith of all people; therefore, he says: which you received, all of you. But Augustine says that this pertains to the evidence of this faith, using this argument: For believing things of faith, miracles are either performed or not.

If miracles are performed, I have my point: that they are most worthy and most certain. If none is performed, this is the greatest of all miracles: that by a certain few an infinite multitude of men were converted to the faith, rich men by poor men preaching poverty; by men of one language preaching things that surpass reason, wise men and philosophers have been converted: "Their voice goes out through all the earth"

If it is objected that even the law of Mohammed has been received by many, the answer is that the cases are not alike, because he subjugated them by oppressing them and by force of arms, while the apostles, by dying and by working signs and prodigies, brought others to the Faith.

For he [Mohammed] proposed things which pertain to pleasure and lasciviousness, while Christ and the apostles [proposed] contempt for earthly things...

Saint Thomas Aquinas
On the First Epistle of Saint Paul to the Corinthians

This [understanding of Tradition] is clearly highlighted and visible in certain passages of the Pauline Letters: "I delivered to you... what I also received" (I Cor 15: 3). And this is important. St Paul, it is well-known, originally called by Christ with a personal vocation, was a real Apostle, yet for him too, fidelity to what he received was fundamentally important. He did not want "to invent" a new, so-to-speak, "Pauline" Christianity. Therefore, he insisted, "I have passed on to you what I too received". He passed on the initial gift that comes from the Lord and the truth that saves.

Then, towards the end of his life, he wrote to Timothy: "Guard this rich trust [deposit] with the help of the Holy Spirit that dwells within us (II Tm 1: 14).
Benedict XVI
General Audience
May 3, 2006
Reposted for the Eleventh Sunday after Pentecost, 2008 (clearly Rorate's favorite Epistle).
Recess for a few days; urgent news may be posted at any time.

Levada to Traditional Anglican Communion

The Messenger, the official newsletter of the Traditional Anglican Communion (the communion of the Anglican Continuum which intends to proceed towards a corporate reunion with the Catholic Church) disclosed the above letter, signed by Cardinal Levada, Prefect of the Congregation for the Doctrine of the Faith, on July 5 and received this morning. It also published a message of its superior leader, John Hepworth:

“My Dear Fathers, Brothers and Sisters,

It is my great pleasure to be able to attach a copy of a letter I received this morning (25 July 2008) from Cardinal Levada, Prefect of the Congregation for the Doctrine of the Faith, via the Apostolic Nuncio in Australia. It is a letter of warmth and encouragement. I have responded, expressing my gratitude on behalf of "my brother bishops", reaffirming our determination to achieve the unity for which Jesus prayed with such intensity at the Last Supper, no matter what the personal cost this might mean in our discipleship.

This letter should encourage our entire Communion, and those friends who have been assisting us. It should also spur us to renewed prayer for the Holy Father, for Cardinal Levada and his staff at the Congregation for the Doctrine of the Faith, and for all our clergy and people as we move to ever closer communion in Christ with the Holy See.

I am particularly thankful to the Cardinal Prefect for his generous mention of "corporate reunion", a pathway seldom travelled in the past, but essential for bringing about the plea of our Master to His Father "May they be completely one"’.

Humanæ Vitæ at 40 - II
The words of Pope Benedict XVI

In the Pastoral Constitution on the Church in the Modern World, Gaudium et Spes, the Second Vatican Council was already addressing scientists, urging them to join forces to achieve unity in knowledge and a consolidated certainty on the conditions that can favour "the proper regulation of births" (n. 52). My Predecessor of venerable memory, the Servant of God Paul VI, published his Encyclical Letter Humanae Vitae on 25 July 1968.

The Document very soon became a sign of contradiction. Drafted to treat a difficult situation, it constitutes a significant show of courage in reasserting the continuity of the Church's doctrine and tradition. This text, all too often misunderstood and misinterpreted, also sparked much discussion because it was published at the beginning of profound contestations that marked the lives of entire generations.

Forty years after its publication this teaching not only expresses its unchanged truth but also reveals the farsightedness with which the problem is treated. In fact, conjugal love is described within a global process that does not stop at the division between soul and body and is not subjected to mere sentiment, often transient and precarious, but rather takes charge of the person's unity and the total sharing of the spouses who, in their reciprocal acceptance, offer themselves in a promise of faithful and exclusive love that flows from a genuine choice of freedom. How can such love remain closed to the gift of life? Life is always a precious gift; every time we witness its beginnings we see the power of the creative action of God who trusts man and thus calls him to build the future with the strength of hope.

The Magisterium of the Church cannot be exonerated from reflecting in an ever new and deeper way on the fundamental principles that concern marriage and procreation. What was true yesterday is true also today. The truth expressed in Humanae Vitae does not change; on the contrary, precisely in the light of the new scientific discoveries, its teaching becomes more timely and elicits reflection on the intrinsic value it possesses. The key word to enter coherently into its content remains "love".

As I wrote in my first Encyclical Deus Caritas Est: "Man is truly himself when his body and soul are intimately united.... Yet it is neither the spirit alone nor the body alone that loves: it is man, the person, a unified creature composed of body and soul, who loves" (n. 5). If this unity is removed, the value of the person is lost and there is a serious risk of considering the body a commodity that can be bought or sold (cf. ibid). In a culture subjected to the prevalence of "having' over "being', human life risks losing its value. If the practice of sexuality becomes a drug that seeks to enslave one's partner to one's own desires and interests, without respecting the cycle of the beloved, then what must be defended is no longer solely the true concept of love but in the first place the dignity of the person. As believers, we could never let the domination of technology invalidate the quality of love and the sacredness of life.

It was not by chance that Jesus, in speaking of human love, alluded to what God created at the beginning of the Creation (cf. Mt 19: 4-6). His teaching refers to a free act with which the Creator not only meant to express the riches of his love which is open, giving itself to all, but he also wanted to impress upon it a paradigm in accordance with which humanity's action must be declined. In the fruitfulness of conjugal love, the man and the woman share in the Father's creative act and make it clear that at the origin of their spousal life they pronounce a genuine "yes" which is truly lived in reciprocity, remaining ever open to life. This word of the Lord with its profound truth endures unchanged and cannot be abolished by the different theories that have succeeded one another in the course of the years, and at times even been contradictory.

Natural law, which is at the root of the recognition of true equality between persons and peoples, deserves to be recognized as the source that inspires the relationship between the spouses in their responsibility for begetting new children. The transmission of life is inscribed in nature and its laws stand as an unwritten norm to which all must refer. Any attempt to turn one's gaze away from this principle is in itself barren and does not produce a future.

We urgently need to rediscover a new covenant that has always been fruitful when it has been respected; it puts reason and love first. A perceptive teacher like William of Saint-Thierry could write words that we feel are profoundly valid even for our time: "If reason instructs love and love illumines reason, if reason is converted into love and love consents to be held within the bounds of reason, they can do something great" (De Natura et dignitate amoris, 21, 8). What is this "something great" that we can witness? It is the promotion of responsibility for life which brings to fruition the gift that each one makes of him or herself to the other. It is the fruit of a love that can think and choose in complete freedom, without letting itself be conditioned unduly by the possible sacrifice requested. From this comes the miracle of life that parents experience in themselves, as they sense the extraordinary nature of what takes place in them and through them. No mechanical technique can substitute the act of love that husband and wife exchange as the sign of a greater mystery which (as protagonists and sharers in creation) sees them playing the lead and sharing in creation.

Unfortunately, more and more often we see sorrowful events that involve adolescents, whose reactions show their incorrect knowledge of the mystery of life and of the risky implications of their actions. The urgent need for education to which I often refer, primarily concerns the theme of life. I sincerely hope that young people in particular will be given very special attention so that they may learn the true meaning of love and prepare for it with an appropriate education in sexuality, without letting themselves be distracted by ephemeral messages that prevent them from reaching the essence of the truth at stake. To circulate false illusions in the context of love or to deceive people concerning the genuine responsibilities that they are called to assume with the exercise of their own sexuality does not do honor to a society based on the principles of freedom and democracy. Freedom must be conjugated with truth and responsibility with the force of dedication to the other, even with sacrifice; without these components the human community does not grow and the risk of enclosing itself in an asphyxiating cycle of selfishness is always present.

The teaching expressed by the Encyclical Humanae Vitae is not easy. Yet it conforms with the fundamental structure through which life has always been transmitted since the world's creation, with respect for nature and in conformity with its needs. Concern for human life and safeguarding the person's dignity require us not to leave anything untried so that all may be involved in the genuine truth of responsible conjugal love in full adherence to the law engraved on the heart of every person.

The meaning of a new foundation

Rinascimento Sacro reported last Tuesday (after Diocesi24) on the new house established by Benedictine monks of Le Barroux in Liguria:

On July 2nd, three monks, formerly of the Abbey of Le Barroux, have established a new monastic house in Italy, where only the Extraordinary Form of the Roman Rite will be celebrated. [More information in The New Liturgical Movement]

Wonderful news, and congratulations to the Bishop of Albenga-Imperia, who has welcomed these monks with so much love!

What is the origin of this foundation? We can report that Dom Jehan decided to leave Le Barroux because he is firmly attached to the initial charism of the late Dom Gérard Calvet - that is, the exclusive celebration of the Extraordinary Form of the Roman Rite.

Dom Louis-Marie de Geyer d'Orth, abbot of Sainte-Madeleine du Barroux since 2004, had signed the statement of July 13, 2007, published in French Catholic monthly La Nef, in which it could be read:

"The Pope invites us strongly: 'The two Forms of the usage of the Roman Rite can be mutually enriching'. ... In order that the peace may be profound, it is necessary that each one of them takes, without second thoughts, one step towards the other."

Clouds over Spain...

Madrid, 2008

In 1936, during the great Socialist Terror of the early months of the Civil War, the large monument to the Sacred Heart of Jesus in the Cerro de los Ángeles, near Madrid, was attacked and demolished, a symbol of one of the harshest large-scale persecutions of the Church in History.

From one of the stones of the demolished statue, a small sculpture of the Sacred Heart was crafted and placed in the public garden outside the Parish Church of San Antonio de la Florida, in Madrid - otherwise a very famous building due to the extensive paintings of Francisco Goya in its cupola.

Last Monday (or on early Tuesday), the small statue of the Sacred Heart was torn down and beheaded. One new step in the battle of the forces of secularism (and its vandals) against the Church in Spain, a sign of things to come.
Cerro de los Ángeles, Province of Madrid, 1936
Source: La Razón; Tip: La Cigüeña

In the Anglican Areopagus

Cardinal Dias, Prefect of the Congregation for the Evangelization of Peoples (Propaganda Fide), yesterday at the Lambeth Conference:

The spiritual combat, described in the Books of Genesis and Revelation, has continued unabated all down the ages. St Paul described it in very vivid terms: “We are not contending against flesh and blood, but against principalities and powers, against the world rulers of this present darkness, against the spiritual hosts of wickedness in the heavenly places” (Eph 6:12). This combat rages fiercely even today, aided and abetted by well-known secret sects, Satanic groups and New Age movements, to mention but a few, and reveals many ugly heads of the hideous anti-God monster: among them are notoriously secularism, which seeks to build a Godless society; spiritual indifference, which is insensitive to transcendental values; and relativism, which is contrary to the permanent tenets of the Gospel. All of these seek to efface any reference to God or to things supernatural, and to supplant it with mundane values and behaviour patterns which purposely ignore the transcendental and the divine. Far from satisfying the deep yearnings of the human heart, they foster a culture of death, be it physical or moral, spiritual or psychological. Examples of this culture are abortions (or the slaughter of innocent unborn children), divorces (which kill sacred marriage bonds blessed by God), materialism and moral aberrations (which suffocate the joy of living and lead often to profound psychic depression), economic, social and political injustices (which crush human rights), violence, suicides, murders, and the like, all of which abound today and militate against the mind of Christ, who came that “all may have life, and have it in abundance” (Jn 10:10). Two vital institutions of the human society are particularly vulnerable to such a culture of death: the family and the youth. These must, therefore, receive the special attention, guidance and support of those whom the Holy Spirit has placed as shepherds of the flock entrusted to their pastoral care.

Full text; Source:(DOC).

No leaving the Church of England?

While some Catholic commentators continue to await the hoped-for deluge of Anglo-Catholic conversions in the wake of the Church of England's vote to consecrate women bishops, Forward in Faith, perhaps the largest Anglo-Catholic group in England has announced its intention to continue seeking separate dioceses for those opposed to the ordination of women. These dioceses will, of course, remain part of the Church of England.

A Resolution just agreed by the FiF Council:

The Council of Forward in Faith, meeting at Canterbury on 21st July, was appalled at the outcome of the recent General Synod debate of 7th July. The Council remains determined to respond to the needs of its members by securing a structural solution comprising discrete dioceses for those in conscience opposed to the ordination of women as bishops.

Stephen Parkinson

Papal Mass in Saint Mary's Cathedral Sydney

On Saturday morning, 19th July, His Holiness Pope Benedict was received at Saint Mary's Minor Basilica Sydney and celebrated Mass for Seminarians and young Religious from around the world. This Mass was also the occasion for the dedication of a new marble free-standing altar, the creation of sculptor Nigel Boonham. The most prominent feature of this altar is a depiction of Christ lying dead in the tomb. The choice by Cardinal Pell of such a representation of Christ has not been without criticism. Two years of restoration works preceded the arrival of the Pope to the Sydney Cathedral, but the predominant internal works were the provision of new timber furnishings and screens in the chancel and a splendid new floor of terracotta-coloured stone over the nave, transepts and ambulatories of the Cathedral.

The Mass itself was a most glorious celebration, easily surpassing other Masses celebrated by His Holiness outside the City of Rome. Music was provided by Saint Mary's Cathedral choir and a schola of seminarians. The Gregorian Propers of the Mass, together with the psalms for the dedication of an altar were rendered beautifully. Simply splendid and inspiring were the other hymns (Australian compositions from the early 1960's), polyphonic anthems and parts of the Ordinary. It was hard not to draw the conclusion that this was the Cathedral choir's finest hour. Most moving, however, was the gusto with which the entire congregation sang Credo III, the Pater Noster and the Te Deum, all in Latin to the Gregorian settings.

We are pleased to include these photographs, some by courtesy of the Papa Ratzinger Forum and the (Sydney) Daily Telegraph. One photo of interest shews the Papal vestments laid out in the sacristy prior to the Mass:

A seminarian and religious being presented to His Holiness:

The Sprinkling with Holy Water:

His Holiness preaching from the Cathedra:

During the singing of the Litany of the Saints:

His Holiness anointing the new altar:

At the Offertory:

The Procession leaving the chancel of the Cathedral:

A general view of the Cathedral chancel (all the timber-work shewn is new):

Detail of the new altar, designed and sculpted by Nigel Boonham:

WYD Juventutem Events Part One

Apologies to readers for the lack of coverage of Juventutem and WYD events thus far. Everyone has been so involved with the ceremonies and celebrations that finding time to prepare posts has been impossible. But now, with everything over, we are able to present a series of pictorial reports for readers. They are not in chronological order.

Our first presentation is of the Pontifical Mass at the faldstool celebrated by +Monsignor Basil Meeking (Emeritus Bishop of Christchurch). This was a Votive Mass of the Holy Cross, celebrated on the morning of Friday, 18th July. Monsignor Meeking also presented a Catechesis to Juventutem pilgrims before the Mass. The venue was Saint Augustine's church, Balmain.

We would like to gratefully acknowledge the warm and generous hospitality extended to Juventutem pilgrims by the pastor and parishioners of Saint Augustine, Balmain.

Traditional Latin Mass Pictures from the Philippines

These are pictures of the Traditional Latin Mass last July 6, 2008 at the St. Jerome Emiliani and St. Susanna Parish in the Alabang Town Center of Muntinlupa City (Metro Manila, Philippines). It is a parish of the Diocese of Paranaque, entrusted to the Somascan Fathers. The regular celebrant of the TLM is Fr. Grato Germanetto, an Italian Somascan priest. The choir is composed of veteran members of the old Manila Cathedral Choir. Many had sung in the cathedral in the 1960's. The TLM in St. Jerome has given them a new home where their repertory of Latin hymns and polyphonic Masses can be appreciated anew.

I would like to thank my friend and fellow-blogger, Gerald Cenir, for taking these photographs.
More photos can be found here.
The inauguration of the TLM in this parish last June 29 was covered by my friend, Fr. Abraham Arganiosa, in his blog here, here and here.
For video clips by Mr. Elbert Friend(a patron of the TLM in St. Jerome) showing segments of the weekly Sunday celebration of the Traditional Latin Mass at St. Jerome Emiliani and Sta. Susana Parish Church , click to the following links:

June 29, 2008 - Excerpts of the first Traditional Latin Mass celebrated on the Solemnity of Sts. Peter & Paul at St. Jerome Emiliani and Sta. Susana - in video

July 6, 2008 - Scenes from the second Traditional Mass celebrated on the 8th Sunday after Pentecost - in video

We have a long way to go before perfecting this Mass. Furthermore, we are still completing the vestments and the ornaments for the altar. In the Philippines, the priests and servers (and some of the chanters) of the Traditional Latin Mass celebrated in parish churches are basically self-taught, not having had the benefit of training from the FSSP or other traditional religious orders, (although a couple of ex-SSPX seminarians have been of tremendous assistance) and relying almost entirely on videos and books of rubrics. Old priests tend to have forgotten the rubrics and cannot rely on their memory alone, and in any case, liturgical practice in the Philippines prior to 1965 was far from perfect. At present there is a Filipino FSSP seminarian on vacation who assists at Sunday Mass, and we hope to greatly benefit from his advice and instruction.
St. Jerome Emiliani and St. Susanna parish in Alabang Town Center, Muntinlupa City (Diocese of Paranaque, in the southern part of Metro Manila) is one of the three parish churches in Metropolitan Manila where Mass is offered every Sunday according to the Missal of 1962. The Sunday Traditional Latin Mass in each of these three parishes is nearly always a Sung Mass. Furthermore, these Masses are spread throughout the day. The TLM in SS. Jerome and Susanna is offered at 9:30 AM, the TLM in the Parish of the Lord of Divine Mercy (Quezon City, Diocese of Cubao, northern Metro Manila) at 1:30 PM, and the TLM in the National Shrine of Our Lady of Fatima (Valenzuela City, Diocese of Malolos, at the north-western edge of Metro Manila) is scheduled at 8:00 PM.