...
In the order of the day for the meeting was also a discussion on the juridical framework in which to place the Lefebvrists after their readmission into full communion with the Holy See.
The debated questions were, thus, two. ...
Benedict XVI intends to extend the indult of his predecessor, in fact withdrawing from the bishops discretionary power on the matter: the Missal of Saint Pius V is no longer abolished, and even if the ordinary Roman Rite is that originated from the post-conciliar liturgical reform, the old one -- used by centuries in the Church -- can subsist as an "extraordinary rite".
The bishops, therefore, will not be able to deny the ancient mass anymore, but only regulate its eventual celebration, together with the parish priests, harmonising it with the need of the community. The corrections included would have reduced from 50 to 30 the minimal number of faithful who ask for the celebration according to the old rite. As for the readmission of the Lefebvrists, once the rite of Saint Pius V is liberalized, the deal should be easier.
"The publication of the Motu Proprio from the Pope which will liberalize the celebration of the Latin Mass according to the Missal of Saint Pius V is close." Who affirmed this was Cardinal Jorge Arturo Medina Estevez, member of the Ecclesia Dei Commission, which met this morning to discuss the liberalization of the Mass in Latin. "We studied the document with tranquility," the Cardinal affirmed. "We discussed [it] together for over 4 hours and to make some corrections to the text of the Motu Proprio." The next step belongs to Cardinal Dario Castrillon Hoyos (president of the commission), who will present the text to Benedict XVI. There shall perhaps be another meeting of the Ecclesia Dei Commission, Medina added. Another member of the [Commission], the Cardinal of Lyon [sic -> Bordeaux], Jean Pierre [sic] Ricard, did not wish to make any comment, underlining that "[he] is bound by the pontifical secret".
Benedict XVI has just signed the document which forbids married men from reaching the priesthood [in the Latin Church]. It is the "Post-Synodal Exhortation on the Eucharist". The text is already in the hands of the translators and the publication is forecast for the second half of January. The themes considered in the document are destined to open new discussions: priestly celibacy, communion to remarried divorced persons, the use of Latin in Mass.
...
The recourse to the ordination of married priests of proven virtue ("viri probati") to face the lack of vocations is excluded; the admission of remarried divorced persons to Communion is forbidden, but it is recommended that the Christian community welcome and value their presence; the study of the liturgy in Latin and of Gregorian Chant in seminaries is recommended.
Benedict XVI shortens the timing for a reconciliation with the followers of Archbishop Marcel Lefebvre.
The "Ecclesia Dei" Commission, established for this purpose by John Paul II, will meet tomorrow in a first plenary session to discuss the question of the liberalization of the Mass in Latin.
The adversaries ... make a great ado concerning the desolation of churches, namely, that the altars stand unadorned, without candles and without images. These trifles they regard as ornaments to churches. (Although it is not true that we abolish all such outward ornaments; yet, even if it were so, Daniel is not speaking of such things as are altogether external and do not belong to the Christian Church.) It is a far different desolation which Daniel means, 11, 31; 12, 11, namely, ignorance of the Gospel.
...
Concerning the exercises of faith struggling with despair, and the free remission of sins for Christ's sake, all the books and all the sermons of the adversaries were silent (worse than worthless, and, moreover, caused untold damage). To these, the horrible profanation of the masses and many other godless services in the churches were added. This is the desolation which Daniel describes. ... Candles, golden vessels (tapers, altar-cloths, images), and similar adornments are becoming, but they are not the adornment that properly belongs to the Church. ...
...
The adversaries also refer us to philology. ... Why do they ... omit the old appellation synaxis, which shows that the Mass was formerly the communion of many? ...
We allow the vestments, altars, and candles to remain in use until they are used up or it pleases us to make a change. But we do not oppose anyone who would herein do otherwise. In the true Mass, however, of real Christians, the altar could not remain where it is and the priest must always face the people as doubtless Christ did in the last Supper. But let that await its own time.
IMMACULATE CONCEPTION: These words fell from the lips of the Immaculata herself. Hence, they must tell us, in the most precise and essential manner, who she really is.
Since human words are incapable of expressing Divine realities, it follows that these words, "Immaculate" and "Conception", must be understood in a much more profound, much more beautiful and sublime meaning than usual: a meaning beyond that which human reason at its most penetrating commonly gives to them.
...
Who then are you, O Immaculate Conception?
Not God, of course, because He has no beginning. Not an angel, created directly out of nothing. Not Adam, formed out of the dust of the earth. Not Eve, molded from Adam's rib. Not the Incarnate Word, Who exists before all ages, and of Whom we should use the word "conceived" rather than "conception."
Humans do not exist before their conception, so we might call them created "conceptions." But you, O Mary, are different from all other children of Eve. They are conceptions stained by Original Sin; whereas you are the unique, Immaculate, Conception.
Everything which exists, outside of God Himself, since it is from God and depends on Him in every way, bears within itself some semblance to its Creator; there is nothing in any creature which does not betray this resemblance, because every created thing is an effect of the Primal Cause.
...
Who is the Father? What is His personal life like? It consists in begetting, eternally, because He begets His Son from the beginning and forever.
Who is the Son? He is the Begotten-One, because from the beginning, and for all eternity, He is begotten by the Father.
And Who is the Holy Spirit? The flowering of the love of the Father and the Son. If the fruit of created is a created conception, then the fruit of Divine love, that prototype of all created love, is necessarily a Divine "conception." The Holy Spirit is, therefore, the "uncreated, eternal conception," the prototype of all the conceptions that multiply life throughout the whole universe.
The Father begets; the Son is begotten; the Spirit is the "conception" that springs from their love; there we have the intimate life of the Three Persons by which They can be distinguished from one another. But They are united in the Oneness of Their Nature, of Their Divine existence. The Spirit is, then, this thrice holy "conception," this infinitely holy Immaculate Conception.
...
The creature most completely filled with this love, filled with God Himself, was the Immaculata, who never contacted the slightest stain of sin, who never departed in the least from God's will. United to the Holy Spirit as His spouse, she is one with God in an incomparably more perfect way than can be predicated of any other creature.
What sort of Union is this? It is above all an interior union, a union of her essence with the "essence" of the Holy Spirit. The Holy Spirit dwells in her; lives in her. This was true from the first instance of her existence. It was always true and it will always be true.
And in what does this life of the Spirit in Mary consist? He Himself is uncreated Love in her; the Love of the Father and of the Son, the Love by which God loves Himself, the very love of the Most Holy Trinity. She is a fruitful Love, a "Conception." Among creatures made in God's image, the union brought about by married love is the most intimate of all. In a much more precise, more interior, more essential manner, the Holy Spirit lives in the soul of the Immaculata, in the depths of her very being. He makes her fruitful, from the very first instance of her existence, all during her life, and for all eternity.
This eternal "Immaculate Conception" [the Holy Spirit] produces in an immaculate manner Divine life itself in the womb or depths of Mary's soul, making her the Immaculate Conception, the human Immaculate Conception. And the virginal womb of Mary's body is kept sacred for Him; there He conceives in time the human life of the Man-God.
... she, the Immaculata, grafted into the Love of the Blessed Trinity, becomes, from the first moment of her existence and forever afterwards, the "complement of the Blessed Trinity." In the Holy Spirit's union with Mary we observe more than the love of two beings... . ... in this union, Heaven and Earth are joined; all of Heaven with the Earth, the totality of eternal love with the totality of created love. It is truly the summit of love.
When the supreme hour of the Son came, beside the Cross of Jesus there stood Mary His Mother, not merely occupied in contemplating the cruel spectacle, but rejoicing that her Only Son was offered for the salvation of mankind, and so entirely participating in His Passion, that if it had been possible she would have gladly borne all the torments that her Son bore. And from this community of will and suffering between Christ and Mary she merited to become most worthily the Reparatrix of the lost world and Dispensatrix of all the gifts that Our Savior purchased for us by His Death and by His Blood.
We are ... very far from attributing to the Mother of God a productive power of grace - a power which belongs to God alone. Yet, since Mary carries it over all in holiness and union with Jesus Christ, and has been associated by Jesus Christ in the work of redemption, she merits for us de congruo, in the language of theologians, what Jesus Christ merits for us de condigno, and she is the supreme Minister of the distribution of graces.
...
...who will not see that we have with good reason claimed for Mary that - as the constant companion of Jesus from the house at Nazareth to the height of Calvary, as beyond all others initiated to the secrets of his Heart, and as the distributor, by right of her Motherhood, of the treasures of His merits, - she is, for all these reasons, a most sure and efficacious assistance to us for arriving at the knowledge and love of Jesus Christ. Those, alas! furnish us by their conduct with a peremptory proof of it, who seduced by the wiles of the demon or deceived by false doctrines think they can do without the help of the Virgin. Hapless are they who neglect Mary under pretext of the honor to be paid to Jesus Christ! As if the Child could be found elsewhere than with the Mother!
...it is this end which all the solemnities that are everywhere being prepared in honor of the holy and Immaculate Conception of Mary should have in view. No homage is more agreeable to her, none is sweeter to her than that we should know and really love Jesus Christ. Let then crowds fill the churches - let solemn feasts be celebrated and public rejoicings be made: these are things eminently suited for enlivening our faith. But unless heart and will be added, they will all be empty forms, mere appearances of piety. At such a spectacle, the Virgin, borrowing the words of Jesus Christ, would address us with the just reproach: "This people honoureth me with their lips, but their heart is far from me" (Matth. xv., 8).
The Pope has reportedly already written the post-synodal exhortation and has written a motu proprio too. I don't know what is in them. But at the 2001 Fontomgbault Conference, Cardinal Ratzinger said he thought the Holy See should let the Traditional Roman rite coexist with the Novus Ordo to show continuity.
Was the Blessed Virgin conceived in sin? The answer is no, for as Augustine writes: "When sin is treated, there can be no inclusion of Mary in the discussion." And Anselm says: "It was fitting that the Virgin should be resplendent with a purity greater than which none under God can be conceived." Purity here is to be taken in the sense of pure innocence under God, such as was in Christ.
The contrary, however, is commonly asserted on two grounds. First, the dignity of her Son, who, as universal Redeemer, opened the gates of heaven. But if Blessed Mary had not contracted original sin, she would not have needed the Redeemer, nor would He have opened the door for Her because it was never closed. For it is only closed because of sin, above all original sin.
In respect to this first ground, one can argue from the dignity of her Son as Redeemer, Reconciler, and Mediator, that she did not contract original sin.
For a most perfect mediator exercises the most perfect mediation possible in regard to some person for whom he mediates. Thus Christ exercised a most perfect act of mediation in regard to some person for whom He was Mediator. In regard to no person did He have a more exalted relationship than to Mary. Such, however, would not have been true had He not preserved her from original sin.
This question [of priestly celibacy] is not currently on the agenda of church authorities, as recently restated after the last reunion of heads of dicasteries with the Holy Father.
This morning's speeches and the joint declaration that you have undersigned sounded "lofty" and certainly promising. You have even spoken of the future, regarding the [future] steps?
Regarding this, I can say that I have spoken to His Holiness about something, something we can do. I have made him an offer about which I cannot yet talk, while we wait for an official response in this sense; however, I can say that His Holiness displayed great interest and welcomed the offer favorably. We hope that it can be accomplished, because it truly follows the prospects of that ecumenical progress which, as we have affirmed and even written in the Joint Declaration, we both are determined to pursue.
...
Every celebration of the Divine Liturgy is a powerful and inspiring con-celebration of heaven and of history. Every Divine Liturgy is both an anamnesis of the past and an anticipation of the Kingdom. We are convinced that during this Divine Liturgy, we have once again been transferred spiritually in three directions: toward the kingdom of heaven where the angels celebrate; toward the celebration of the liturgy through the centuries; and toward the heavenly kingdom to come.
...in Christ, there is a deep connection between past, present, and future. In this way, the liturgy is more than merely the recollection of Christ's words and acts. It is the realization of the very presence of Christ Himself, who has promised to be wherever two or three are gathered in His name.
At the same time, we recognize that the rule of prayer is the rule of faith (lex orandi lex credendi), that the doctrines of the Person of Christ and of the Holy Trinity have left an indelible mark on the liturgy, which comprises one of the undefined doctrines, "revealed to us in mystery," of which St. Basil the Great so eloquently spoke.
...
Thus our worship coincides with the same joyous worship in heaven and throughout history. Indeed, as St. John Chrysostom himself affirms: "Those in heaven and those on earth form a single festival, a shared thanksgiving, one choir" (PG 56.97) ... In its spacious embrace, it includes the whole world, the communion of saints, and all of God's creation. The entire universe becomes "a cosmic liturgy", to recall the teaching of St. Maximus the Confessor. This kind of Liturgy can never grow old or outdated.
"...I have asked you to come here"[, Talaat said,]"so as to let you know that our Armenian policy is absolutely fixed and that nothing can change it. We will not have the Armenians anywhere in Anatolia. They can live in the desert, but nowhere else."
I still attempted to persuade Talaat that the treatment of the Armenians was destroying Turkey in the eyes of the world, and that his country would never be able to recover from this infamy.
"You are making a terrible mistake," I said, and I repeated the statement three times.
"Yes, we may make mistakes," he replied, "but" -- and he firmly closed his lips and shook his head -- "we never regret."
...
One day Talaat made what was perhaps the most astonishing request I had ever heard. The New York Life Insurance Company and the Equitable Life of New York had for years done considerable business among the Armenians. The extent to which this people insured their lives was merely another indication of their thrifty habits.
"I wish," Talaat now said, "that you would get the American life insurance companies to send us a complete list of their Armenian policy holders. They are practically all dead now and have left no heirs to collect the money. It of course all escheats to the State. The Government is the beneficiary now. Will you do so?"
This was almost too much, and I lost my temper.
"You will get no such list from me," I said, and I got up and left him.
[November 29, 2006] Turkish President Ahmet Necdet Sezer vetoed an EU-inspired law to improve the property rights of non-Muslims, the president's office said on Wednesday.
...The so-called foundations law, which fell short of European Union expectations, affects Greek Orthodox, Syriac and Armenian communities, and was approved after months of fierce debate in officially secular but predominantly Muslim Turkey.
The Great Church is a dead shell. One enters it, and one is struck by its immensity and antiquity. But then, as one walks about it, one is struck by something else: its stasis. The house of God has no God in it, no worshippers of any kind, and no future to complement its past. The other great churches of Christendom are at the least well-preserved, and most even have active congregations. Aggressively secular Paris manages to find congregants -- and funds -- for Notre Dame. The Basilica of St Peter retains an active glory. St Mark's in Venice, nearest to the Hagia Sophia in decor and form, is yet alive with something more than tourists. The Church of the Holy Sepulchre in Jerusalem is patrolled by prickly monks of various denominations. ... And among them, only the Hagia Sophia is dead. It is a metaphor and a warning -- of the Ecumenical Patriarchate under the Turks, and of Christianity under Islam.
Dear brothers and sisters, in this visit I have wanted to convey my personal love and spiritual closeness, together with that of the universal Church, to the Christian community here ..., a small minority which faces many challenges and difficulties daily. With firm trust let us sing, together with Mary, a magnificat of praise and thanksgiving to God who has looked with favour upon the lowliness of his servant (cf. Lk 1:48). ... Mary teaches us that the source of our joy and our one sure support is Christ, and she repeats his words: "Do not be afraid" (Mk 6:50), "I am with you" (Mt 28:20).
"In matters political Islam is a system of despotism at home and aggression abroad. The Prophet commanded absolute submission to the imâm. In no case was the sword to be raised against him. The rights of non-Moslem subjects are of the vaguest and most limited kind, and a religious war is a sacred duty whenever there is a chance of success against the 'Infidel'.
"Medieval and modern Mohammedan, especially Turkish, persecutions of both Jews and Christians are perhaps the best illustration of this fanatical religious and political spirit."
Precisions regarding [in merito] an eventual promulgation of a "Motu proprio" to ease the appliction of the indult on the use of the Missal called of Saint Pius V
November 27, 2006
...
1) the Pope, due to his supreme authority, has the faculty to put in practice universally valid and binding juridical and pastoral acts;
...
8) the Council of Trent did not intend to unify with an act of authority the existing rites of the Latin Church; in fact, based on the principle established by the same Saint Pius V -- who, at the request of the Council, effected the reform --, the churches and religious orders which had for at least two centuries their own rite of venerable tradition, could preserve it. With the passing of the years, in fact, the Roman Rite established itself, though not in an exclusive way; the case of the Ambrosian rite, spread through some valleys of the Ticino (called "Ambrosian Valleys") and the entire Archdiocese of Milan (though, even there, with exceptions: Monza, Trezzo, Treviglio) is symbolic [of that].
9) two valid expressions of the same Catholic faith -- that of Saint Pius V and that of Paul VI -- cannot be presented as "expressing opposite views" and, thus, as mutually irreconcilable;
...
I heard two days ago in Paris that the Motu Proprio liberating the Tridentine Mass should soon appear. I also heard, the same source said, that the lifting, that the decree of excommunication of the four bishops should also be soon lifted. In other words, the two conditions that the Society of Saint Pius X asked for in 2001, it looks as though they may be granted.
...
He may not succeed with the Motu Proprio against the opposition of all the French bishops. ... So the well-meaning pope may or may not succeed in establishing his Motu Proprio.
...
...considering that this matter, although already decided, had been by certain persons for whatever reason recalled into discussion, and that thence it might follow that a pernicious error would be fostered in the minds of many who might suppose that they possessed the Sacrament and effects of Orders, where these are nowise to be found, it seemed good to Us in the Lord to pronounce our judgment.
Wherefore, strictly adhering, in this matter, to the decrees of the pontiffs, our predecessors, and confirming them most fully, and, as it were, renewing them by our authority, of our own initiative and certain knowledge, we pronounce and declare that ordinations carried out according to the Anglican rite have been, and are, absolutely null and utterly void.
It remains for Us to say that, even as we have entered upon the elucidation of this grave question in the name and in the love of the Great Shepherd, in the same we appeal to those who desire and seek with a sincere heart the possession of a hierarchy and of Holy Orders.
Perhaps until now aiming at the greater perfection of Christian virtue, and searching more devoutly the divine Scriptures, and redoubling the fervor of their prayers, they have, nevertheless, hesitated in doubt and anxiety to follow the voice of Christ, which so long has interiorly admonished them. Now they see clearly whither He in His goodness invites them and wills them to come.
In returning to His one only fold, they will obtain the blessings which they seek, and the consequent helps to salvation, of which He has made the Church the dispenser, and, as it were, the constant guardian and promoter of His redemption amongst the nations. Then, indeed, "They shall draw waters in joy from the fountains of the Savior", His wondrous Sacraments, whereby His faithful souls have their sins truly remitted, and are restored to the friendship of God, are nourished and strengthened by the heavenly Bread, and abound with the most powerful aids for their eternal salvation. May the God of peace, the God of all consolation, in His infinite tenderness, enrich and fill with all these blessings those who truly yearn for them.
We wish to direct our exhortation and our desires in a special way to those who are ministers of religion in their respective communities. They are men who from their very office take precedence in learning and authority, and who have at heart the glory of God and the salvation of souls. Let them be the first in joyfully submitting to the divine call and obey it, and furnish a glorious example to others. Assuredly, with an exceeding great joy, their Mother, the Church, will welcome them, and will cherish with all her love and care those whom the strength of their generous souls has, amidst many trials and difficulties, led back to her bosom.
With regard to those truths connected to revelation by historical necessity and which are to be held definitively, but are not able to be declared as divinely revealed, the following examples can be given: the legitimacy of the election of the Supreme Pontiff or of the celebration of an ecumenical council, the canonizations of saints (dogmatic facts), the declaration of Pope Leo XIII in the Apostolic Letter Apostolicæ Curæ on the invalidity of Anglican ordinations.
Benedicta es cælorum ReginaEt mundi totius Domina,
Et ægris medicina;
Tu præclara Maris Stella vocaris,
Quæ Solem Iustitiæ paris,
A quo illuminaris.
Te Deus Pater,
Ut Dei Mater
Fieres, et ipse frater
Cuius eras filia,
Sanctificavit,
Sanctam servavit,
Et mittens sic salutavit:
"Ave, plena gratia."
Per illud Ave prolatum
Et tuum responsum datum
Est ex te Verbum incarnatum
Quo salvantur omnia.
Nunc Mater, exora natum,
Ut nostrum tollat reatum
Et regnum det nobis paratum
In cælesti patria.
Amen.
[In Rome for his ad limina visit,] Bishop Hofmann, of Würzburg [Germany], made clear that the Motu proprio for an eventual liberalization of the celebration of the Mass according to the Ordo called "of Saint Pius V" was still under preparation.
Bishop Hofmann emphasized that the bishops [of Germany] had been pleased to be able to freely and constructively discuss this liturgical question with those in charge of the Congregation for Divine Worship.
...We desire ... that all the faithful, following the teachings and in the footsteps of Saint Josaphat, may strive, each according to his ability, to cooperate with Us towards the achievement of this purpose [the unity of the Church]. May all realize, too, that unity is not so much promoted by discussions or by other artificial means, as by the example of a holy life and by good works, especially those dictated by charity towards our Slav brethren and all other Easterners.
This, too, is the thought of the Apostle Saint Paul when he writes: "Be of one mind, having the same charity, being of one accord, agreeing in sentiment. Let nothing be done through contention, neither by vain glory; but in humility, let each esteem others better than themselves: each one not considering the things that are his own, but those that are other men's," (Philippians II, 2, 4).
...
If We begin in this way by reconciling individuals and nations with one another, there will come about at the same time unity for the Church, for then there shall return to her bosom all those who have separated from her, no matter what their motives for doing so may have been. The actual effecting of this unity will not be brought about by human effort, but only by the goodness of that God who "is not a respecter of persons" (Acts X, 34) and who "puts no difference between us and them." (Acts XV, 9) In such a union, all nations, no matter what their race, their language, or their liturgy, will enjoy the selfsame rights, for the Roman Church has always and religiously respected and preserved these liturgies. She has even decreed that they must be used, and she has adorned herself with them as with precious garments, like "a queen . . . in gilded clothing; surrounded with variety." (Psalms xliv, 10)
We consider what you asked about pants (femoralia) to be irrelevant; for we do not wish the exterior style of your clothing to be changed, but rather the behavior of the inner man within you, nor do we desire to know what you are wearing except Christ — for however many of you have been baptized in Christ, have put on Christ [Gal. 3:27] — but rather how you are progressing in faith and good works. But since you ask concerning these matters in your simplicity, namely because you were afraid lest it be held against you as a sin, if you diverge in the slightest way from the custom of other Christians, and lest we seem to take anything away from your desire, we declare that in our books, pants (femoralia) are ordered to be made, not in order that women may use them, but that men may.
But act now so that, just as you passed from the old to the new man, [cf. Eph. 4:22-24; Col. 3:9-10] you pass from your prior custom to ours in all things; but really do what you please. For whether you or your women wear or do not wear pants (femoralia) neither impedes your salvation nor leads to any increase of your virtue. Of course, because we have said that pants are ordered to be made, it should be noted that we put on pants spiritually, when we restrain the lust of the flesh through abstinence; for those places are constrained by pants in which the seats of luxury are known to be. This is why the first humans, when they felt illicit motions in their members after sin, ran into the leaves of a fig tree and wove loin cloths for themselves.[cf. Gen. 3:7] But these are spiritual pants, which you still could not bear, and, if I may speak with the Apostle, you are not yet able; for you are still carnal.[I Cor. 3:2] And thus we have said a few things on this matter, although, with God's gift, we could say many more.
Benedict XVI wants to heal this schism – which is, in effect, more doctrinal than liturgical – but he also wants to grant, beginning immediately, the innocent desire of those priests and faithful who are fond of the Latin Mass in the ancient rite. He therefore has it in mind to facilitate the use of the Tridentine missal, in particular by removing the obligation to obtain permission from the local bishop.
...
It is thus foreseeable that Benedict XVI will take a little more time, will listen to the objections from some bishops and cardinals, but in the end – probably by winter – will issue the Motu Proprio that will facilitate the use of the Tridentine rite.
Conference of the bishops of France
Plenary Assembly - November 2006Message of the Assembly of the bishops of France
to Cardinal Jean-Pierre Ricard,
President of the ConferenceAssembled in Lourdes for their Plenary Assembly, the bishops of France wish to express their communion with Pope Benedict XVI.
With him, they recognize the riches of the teaching of the Second Vatican Council, fruit of the living Tradition of the Church.
With him, they wish to proceed with the reception of the various faithful of Christ attached to the liturgical forms previous to this Council.
With him, they share the desire for the reconciliation of the priests and lay faithful which have separated themselves from ecclesial communion after this Council.
The bishops expect from these faithful a gesture of unequivocal assent to the teachings of the authentic Magisterium of the Church.
French history has its own complexity; the liturgical question is not the sole source of difficulties. In its Tradition, the Church has always associated the liturgy to her faith.
The bishops affirm their attachment to the liturgical renewal willed by the Second Vatican Council, whose implementation, [which is] always to be promoted, testify to the fidelity both of priests and of communities.
The Assembly expresses its fraternal confidence to the President of the Conference, Cardinal Jean-Pierre Ricard. It restates to the Holy See the will of the bishops of France to work for reconciliation in truth and in charity.November 9, 2006
On the feast of the Dedication of Saint John Lateran
...[the] lovers of life and the lovers of their bodies are enemies of the Cross. And every one, who is a friend of luxury and of present safety is an enemy of that Cross in which Paul makes his boast, which he embraces, with which he desires to be incorporated, as when he saith, "I am crucified unto the world, and the world unto me."
Yet here he saith, "I now tell you weeping." Why? Because the evil was urgent, because such deserve tears. Truthfully, the luxurious are worthy of tears, who make fat that which is thrown to them (I mean the body) and take no thought of that soul [for] which [they] must give account.
Behold thou livest delicately, behold thou art drunken, today and tomorrow, ten years, twenty, thirty, fifty, one hundred, which is impossible -- but if thou wilt, let us suppose it. What is the end? What is the gain? Nothing at all! Doth it not then deserve tears, and lamentations, to lead such a life?
God hath brought us into this course, that He may crown us, and we take our departure without doing any noble action. Paul weepeth, while others laugh and live in pleasure. So sympathetic is he: such thought taketh he for all men. "Whose god," saith he, "is the belly."
For this have they a God! That is, "let us eat and drink!" Dost thou see, how great an evil luxury is? To some, their wealth, and to others their belly is a god. Are not these too idolaters, and worse than the common?
...
"Let us build houses." Where, I ask? "On the earth," they answer. "Let us purchase farms." "On the earth," again. "Let us obtain power"; again on the earth. "Let us gain glory"; again on the earth. "Let us enrich ourselves"; all these things are on the earth. These are they, whose god is their belly; for if they have no spiritual thoughts, but have all their possessions here, and mind these things, with reason have they their belly for their god, in saying, "Let us eat and drink, for tomorrow we die."
...
Thou hast received a belly, that thou mayest feed, not distend it, that thou mayest have the mastery over it, not have it as mistress over thee; that it may minister to thee for the nourishment of the other parts, not that thou mayest minister to it, not that thou mayest exceed limits.
The sea, when it passes its bounds, doth not work so many evils, as the belly doth to our body, together with our soul. The former overfloweth all the earth, the latter all the body. Put moderation for a boundary to it, as God hath put the sand for the sea. Then if its waves arise, and rage furiously, rebuke it, with the power which is in thee. See how God hath honored thee, that thou mightest imitate Him, and thou wilt not; but thou seest the belly overflowing, destroying and overwhelming thy whole nature, and darest not to restrain or moderate it.
The "liberal Pope" had been elected in June 1846, and many did not know what to expect from Mastai-Ferretti. Pope Pius would still suffer bitterly in the hands of men who would receive so much from his mercy. He was a generous man -- but he was no liberal, and nothing could make this as clear in the first year of his pontificate as his first encyclical, Qui Pluribus, signed at the Patriarchal Basilica of Saint Mary Major on November 9, 1846.We are well aware of Our weakness. So when We reflect on the most serious duties of the supreme apostolate especially in a period of great instability, We would simply have fallen into great sadness, did We not place all Our hope in God who is Our Saviour.
God Himself has set up a living authority to establish and teach the true and legitimate meaning of His heavenly revelation. This authority judges infallibly all disputes which concern matters of faith and morals, lest the faithful be swirled around by every wind of doctrine which springs from the evilness of men in encompassing error. And this living infallible authority is active only in that Church which was built by Christ the Lord upon Peter, the head of the entire Church, leader and shepherd, whose faith He promised would never fail.
...the crafty Bible Societies ... renew the old skill of the heretics and ceaselessly force on people of all kinds, even the uneducated, gifts of the Bible. They issue these in large numbers and at great cost, in vernacular translations, which infringe the holy rules of the Church. The commentaries which are included often contain perverse explanations; so, having rejected divine tradition, the doctrine of the Fathers and the authority of the Catholic Church, they all interpret the words of the Lord by their own private judgment, thereby perverting their meaning. As a result, they fall into the greatest errors.
Also perverse is the shocking theory that it makes no difference to which religion one belongs, a theory which is greatly at variance even with reason. By means of this theory, those crafty men remove all distinction between virtue and vice, truth and error, honorable and vile action. They pretend that men can gain eternal salvation by the practice of any religion, as if there could ever be any sharing between justice and iniquity, any collaboration between light and darkness, or any agreement between Christ and Belial.
Priestly celibacy under attack...:The sacred celibacy of clerics has also been the victim of conspiracy. Indeed, some churchmen have wretchedly forgotten their own rank and let themselves be converted by the charms and snares of pleasure.
...the prevalent but wrong method of teaching, especially in the philosophical disciplines, a method which deceives and corrupts incautious youth in a wretched manner and gives it as drink the poison of the serpent in the goblet of Babylon.
...the unspeakable doctrine of Communism ... a doctrine most opposed to the very natural law. For if this doctrine were accepted, the complete destruction of everyone's laws, government, property, and even of human society itself would follow.
As a result of this filthy medley of errors which creeps in from every side, and as the result of the unbridled license to think, speak and write, We see the following: morals deteriorated, Christ's most holy religion despised, the majesty of divine worship rejected, the power of this Apostolic See plundered, the authority of the Church attacked and reduced to base slavery, the rights of bishops trampled on, the sanctity of marriage infringed, the rule of every government violently shaken and many other losses for both the Christian and the civil commonwealth.
...in accordance with your pastoral care, work assiduously to protect and preserve this faith. Never cease to instruct all men in it, to encourage the wavering, to convince dissenters, to strengthen the weak in faith by never tolerating and letting pass anything which could in the slightest degree defile the purity of this faith. With the same great strength of mind, foster in all men their unity with the Catholic Church, outside of which there is no salvation; also foster their obedience towards this See of Peter on which rests the entire structure of our most holy religion. ... to assure the greater glory of God and the Church, venerable brothers, join together with all eagerness, care and wakefulness to repulse error and to root out vice.
1) Do you believe it is desirable that Catholics may have the choice to, according to their sensibility, go to either the Traditional Mass in Latin with Gregorian chant or to the Modern Mass in French?
Yes: 65%
No: 13%
Do not care: 22%
2) If you had the occasion to occasionally go to a Mass in Latin with Gregorian [chant], what would you say?
I would go: 60%
I would not go: 39%
No answer: 1%
3) In your opinion, the fact that various kinds of celebrations of the Mass, one Traditional, in Latin and with Gregorian [chant], and the other modern in French, may be recognised by the Church would be...?
A good thing, because it allows for some diversity within the Church: 65%
A bad thing, because it risks provoking divisions within the Church: 31%
No answer: 4%
4) If a Mass in its Traditional form were celebrated, in Latin and with the permission of the Pope, close to your home, you would say...
I would go there frequently: 6%
I would go there occasionally: 31%
I do not know if I would got there or not: 12%
I would rarely go there: 29%
I would never go there: 22%
(Source: Paix Liturgique à Reims)
"UNITY OF THE CHURCH, RECONCILIATION, AND THE LITURGY
...
"6) We wish to proceed with the reception of those who feel attached to the Mass said of 'Saint Pius V'. A diversity is possible. But this [diversity] must be regulated. This follows from the unity of the liturgy and from the unity of the Church. One cannot leave the choice of one of the forms of the Roman Rite –Mass of 'Saint Pius V' or Mass of 'Paul VI' – up to one’s own subjectivity. A Church in which each one could build his own chapel following his personal tastes, his sensitivity, his choice of liturgy, or his political opinions would not still be the Church of Christ. It is necessary today to resist the temptation of a 'religion à la carte'. As bishops, we are ready to care, with the Holy Father and under his authority, for unity and communion in the bosom of our local Churches and among our Churches."
Exactly 70 years ago, on November 7 and November 8 (and from November 28 to November 30), 1936, the largest isolated massacre of Catholics in modern times happened in the outskirts of Madrid, near the foot of a hill called Cerro San Miguel (Saint Michael Hill), in Paracuellos de Jarama.
Martyrs of November 7-8 and November 28-30, 1936
- Adalberto Juan (Brother of the Christian Schools)
- Adradas Gonzalo, Juan Jesús (Blessed)
- Alcalde Alcalde, Juan (br) (Blessed)
- Alcalde González, Benito
- Alcalde Negredo, Pedro María (br) (Blessed)
- Alcobendas Merino, Severino
- Alfonso, José (br)
- Alfonso Beltrán (Brother of the Christian Schools)
- Alonso Cadierno, Pedro Nolasco
- Álvarez Melcón, Bernardino
- Álvarez Rego, Manuel
- Arnaiz Álvarez, Atanasio
- Baldajos Pérez, Juan (br)
- Basilio Julián (Brother of the Christian Schools)
- Bautista Jiménez, Eduardo (br) (Blessed)
- Bernalte Calzado, Pedro Alcántara (br) (Blessed)
- Blanco, Vicente
- Bocos, Ángel (br)
- Caballero, Juan José (subdeacon)
- Carmona, Isabelino
- Daciano (Brother of the Christian Schools)
- Delgado Pérez, José (br)
- Delgado Vílchez, Hilario (br) (Blessed)
- Díez Fernández, Jenaro
- Díez Sahún, Clemente (br) (Blessed)
- Donoso Murillo, Arturo (br) (Blessed)
- Escribano Herranz, Mariano
- Esteban, Francico
- Esteban, Gregorio
- Eufrasio María (Brother of the Christian Schools)
- Fanjul Acebal, Alfonso
- Feijoo, Zacarías
- Fernández González, Justo (br)
- Floriano Félix (Brother of the Christian Schools)
- Franco Prieto, Emilio
- García González, Senén
- García Molina, Diego de Cádiz (br) (Blessed)
- García Pérez, José (novice)
- Garzón González, Anastasio
- Gesta de Piquer, Jesús (br) (Blessed)
- Gil Arribas, Valentín
- Gil, Justo (deacon)
- Gomara, Vidal Luis
- Gómez Lucas, Daniel (br)
- González Bustos, Maximino
- Guerra, José (br)
- Iglesias Suárez, Ramón
- Ismael Ricardo (Brother of the Christian Schools)
- Juan Pablo (Brother of the Christian Schools)
- Juanes Santos, Justo
- Julián Alberto (Brother of the Christian Schools)
- Llop Gayá, Guillermo (br) (Blessed)
- López Arroba, Rogelio
- Luis Victorio (Brother of the Christian Schools)
- Marcelino Rebollar, Julián (br)
- Marco, Alberto
- Martín Gago, Victorio
- Martín Gómez, Manuel
- Martín López, Francisco José
- Martínez Gil-Leonis, Antonio (br) (Blessed)
- Martínez Izquierdo, Isidoro (br) (Blessed)
- Martínez Vélez, Dámaso
- Martínez y Martínez, José
- Mata Pérez, Anastasio (br)
- Meléndez Sánchez, Martiniano (br) (Blessed)
- Mendivelzúa, Juan
- Mendoza Sabada, Jacinto
- Menes Álvarez, Antonio
- Monterroso García, Crescencio
- Mora Velasco, José (Blessed)
- Morquillas Fernández, Francisco
- Múgica Goiburu, Lázaro (br) (Blessed)
- Muñiz, Félix
- Nogueira Guitián, Manuel (Carlos de los Santísimos Sacramentos)
- Pablo de la Cruz (Brother of the Christian Schools)
- Pajares García, Samuel
- Peña, Vicente
- Peque Iglesias, José (br)
- Pérez Buenavista, Marcos (br)
- Pérez Carrascal, Laureano
- Pérez Díez, Gabriel (Manuel del Rosario)
- Pérez Nanclares, Florencio (br)
- Plazaola Artola, Julián (br) (Blessed)
- Poveda Daries, Luis
- Prado, Eleuterio (br)
- Prieto Fuentes, José (br)
- Reguero, Victoriano
- Renuncio Toribio, Vicente
- Riaño Herrero, Serviliano (br)
- Rodrigo Fierro, Sabino
- Rodríguez Alonso, Avelino
- Rodríguez Crespo, Agustín
- Rodríguez Fernández, Vicente
- Rodríguez Peña, José María
- Rodríguez, Clemente (br)
- Rodríguez, Publio (br)
- Rueda Meijías, Miguel (br) (Blessed)
- Ruiz Cuesta, José (postulant) (Blessed)
- Ruiz Ruiz, Leonardo
- Ruiz Valtierra, Luciano (br)
- Sáenz Gastón, Romualdo
- Salvador del Río, Nicéforo (br) (Blessed)
- Sánchez Fernández, Marcelino (br)
- Sanz Domínguez, Manuel (br)
- Sastre Corporales, Ángel (novice) (Blessed)
- Sedano Sedano, Enrique
- Sinfronio (Brother of the Christian Schools)
- Soria Castresana, Juan
- Touceda Fernández, Román (br) (Blessed)
- Turrado Crespo, Eleuterio
- Valiente, José María (br)
- Vega Riaño, José
- Villarroel Villarroel, Balbino
- Zubillaga Echarri, Joaquín
Augustinian Martyrs of El Escorial (Martyred on November 30, 1936)- Abia Melendro, Luis (br)
- Alonso López, Ramiro (br)
- Arconada Merino, Dámaso
- Calle Franco, Bernardino (br)
- Carvajal Pereda, Pedro J. (br)
- Cerezal Calvo, Miguel
- Cuesta Villalba, Víctor (br)
- Dalmau Regas, José M. (br)
- Diez Fernández, Nemesio (br)
- Espeso Cuevas, Matías
- Fariña Castro, José Agustín
- Fincias, Julio María (br)
- Fuentes Puebla, Francisco (br)
- Gando Uña, José (br)
- García Ferrero, Joaquín
- García de la Fuente, Arturo
- García Fernández, Nemesio (br)
- García Suárez, Esteban
- Garnelo Alvarez, Benito
- Gil Leal, Gerardo
- Guerrero Prieto, Marcos (br)
- Iturrarán Laucirica, Miguel (br)
- Largo Manrique, Jesús
- López Piteira, José (br)
- Malunbres Francés, Constantino
- Marcos del Río, Francisco
- Marcos Reguero, Ricardo (br)
- Marcos Rodríguez, Julio (br)
- Martín Mata, Román (br)
- Martínez Antuña, Melchor
- Martínez Ramos, Pedro
- Mediavilla Campos, Isidro (br)
- Merino Merino, Heliodoro
- Monedero Fernández, Juan
- Noriega González, José (br)
- Pascual Mata, Gerardo (br)
- Pérez García, José Antonio (br)
- Renedo Martin, Agustín
- Revilla Rico, Mariano
- Rodríguez Gutiérrez, Conrado
- Rodríguez González, Benito
- Sánchez Sánchez, Juan
- Sánchez López, Macario (br)
- Sánchez López, Tomás (br)
- Simón Ferrero, Pedro (br)
- Suárez Valdés, Luis
- Terceño Vicente, Dionisio (br)
- Valle García, Máximo (br)
- Varga Delgado, Pedro de la
- Velásco Velásco, Benito
- Zarco Cuevas, Julián
"The project of motu proprio will be the object of various consultations. We may convey, from now on, our fears and desires."
"Cardinal Jean-Pierre Ricard is about to go to Rome to rework, with other Cardinals, the first draft of the text regarding the liberalization of the Tridentine Latin Mass [sic]. The members of the Ecclesia Dei commission -- one of which is the Archbishop of Bordeaux -- will, at the request of Benedict XVI, work on the dossier, up to now entrusted only to Cardinal Castrillon Hoyos ... . No deadline has been set."
