VATICAN CITY, FEB. 18, 2010 (Zenit.org).- Benedict XVI will visit a Lutheran church in Rome for a German-language service in which both he and a Lutheran pastor will give homilies.
The Pontifical Council for Promoting Christian Unity and the Vatican press office today confirmed that the visit -- previously announced -- will take place March 14.
The president of the unity council, Cardinal Walter Kasper, will participate in the visit.
Rome's Lutheran community had invited the Pope in 2008 to mark the 25th anniversary of Pope John Paul II's visit to the church. The Polish Pontiff's 1983 visit commemorated the 550th anniversary of the birth of Martin Luther (1483-1546).
According to the Lutheran community, Benedict XVI's homily will be on the biblical passage from John: "Unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit."
For his part, Pastor Jens-Martin Kruse will analyze the first chapter of the Second Letter of St. Paul to the Corinthians, which speaks about Christ's consolation in moments of tribulation.
In statements to the NEV agency, Kruse noted his sense of the importance of the visit: "To have the Bishop of Rome among us is a good sign for ecumenism in our city."
Earlier this month, the Holy Father gave a special greeting to a U.S. Lutheran delegation visiting the Vatican. On that occasion, he said he has "been encouraged that relations between Catholics and Lutherans have continued to grow, especially at the level of practical collaboration in the service of the Gospel."
Last year, the 10th anniversary of the joint Catholic-Lutheran declaration on justification was celebrated.
Pope Benedict XVI to visit Lutheran Church in Rome
Anglican Bishop converts
Church of England bishop converts to Rome
The former assistant Bishop of Newcastle, Paul Richardson, has been received into full communion with the Holy See, I am pleased to reveal. Richardson – also a former Anglican bishop in Papua New Guinea and diocesan bishop of Wangaratta in Australia – was received into the Church at the chaplaincy at Durham University last month.
He tells me that his conversion is not the product of recent controversies. “I would have become a Catholic even if the Church of England wasn’t ordaining women bishops,” he says. “In a sense I feel it’s what I’ve always been, so this is like coming home.”
Richardson, 63, is not planning to join the Ordinariate, but hasn’t ruled out ordination as a Catholic priest – “You can’t just jump in and say ‘I want to be ordained’. I think I have to let the Church guide me over that,” he says.
Here is Paul Richardson’s page on the website of the Anglican diocese of Newcastle, where the bishop chaired the diocesan board of education. He now lives in London, where he attends Mass daily at St George’s Cathedral, Southwark. “I’m very happy just being an ordinary Catholic,” he tells me.
And I hope I speak on behalf of my Catholic readers when I say that we are very happy to welcome him.
On the recent clarifications from the Pontifical Commission Ecclesia Dei
As reported recently by the New Liturgical Movement, the Pontifical Commission Ecclesia Dei, in a letter dated January 20, 2010 (Prot. 13/2007), has issued the following clarifications:
1. If there is no other possibility, because for instance in all churches of a diocese the liturgies of the Sacred Triduum are already being celebrated in the Ordinary Form, the liturgies of the Sacred Triduum may, in the same church in which they are already celebrated in the Ordinary Form, be additionally celebrated in the Extraordinary Form, if the local ordinary allows.
2. A Mass in the usus antiquior may replace a regularly scheduled Mass in the Ordinary Form. The question contextualizes that in many churches Sunday Masses are more or less scheduled continually, leaving free only very incovenient mid afternoon slots, but this is merely context, the question posed being general. The answer leaves the matter to the prudent judgement of the parish priest, and emphasises the right of a stable group to assist at Mass in the Extraordinary Form.
3. A parish priest may schedule a public Mass in the Extraordinary Form on his own accord (i.e. without the request of a group of faithful) for the benefit of the faithful including those unfamiliar with the usus antiquior. The response of the Commission here is identical to no. 2.
4. The calendar, readings or prefaces of the 1970 Missale Romanum may not be substituted for those of the 1962 Missale Romanum in Masses in the Extraordinary Form.
5. While the liturgical readings (Epistle and Gospel) themselves have to be read by
the priest (or deacon/subdeacon) as foreseen by the rubrics, a translation to the vernacular may afterwards be read also by a layman.
While other commentators have focused on the importance of nos. 2 and 3 in this clarification, there seems to have been very little discussion of the importance of no. 4. Truth to tell, this particular ruling probably has greater importance than the others for it severely limits the importation of elements from the Missal of Paul VI into the Missal of Bl. John XXIII.
To be precise, the fourth clarification has the following effects:
1) It reverses several earlier rulings of the Pontifical Commission Ecclesia Dei, in particular:
a) The decision of Augustin Cardinal Mayer OSB, the first President of the PCED, to permit the use of the Pauline Lectionary in the vernacular, in place of the readings in the 1962 Missal. This permission can be found in PCED’s Prot. 500/90, better known as the Letter of Cardinal Mayer to the Bishops of the United States. Although this provision was never popular, it was indeed practiced in a few locations, at the behest of the local bishops. (Cardinal Mayer's letter mentions this permission only in passing, and the letter, as a whole, was one of the most important documents for the "re-legitimization" of the Traditional Roman Rite in the period 1984-2007.)
b) The decision of Angelo Cardinal Felici, contained in Prot. 40/97 (March 26, 1997) to permit the use of the Prefaces of the Missal of 1970 for the “appropriate” Masses celebrated according to the 1962 Missal. (I don’t know if anyone ever availed of this permission. However, one popular guide to the Ordo Missae according to the 1962 Missal has a selection of prefaces from the 1970 Missal, so I would guess that some priests and communities made use of this decision.)
It would also be interesting to know if the newest clarification from the PCED constitutes a reversal of the same commission’s Prot. 107/97, dated October 20, 2008, (see this and this) which had granted permission for the Masses of the Holydays of Obligation that are celebrated according to the 1962 Missal to be offered on the Sundays to which these same Holydays had been transferred in the local calendars used for the Missal of Paul VI. Like the two innovations mentioned above, this permission -- which grants External Solemnities to feasts that, under historic “Tridentine” practice (including the 1962 Missal itself), never actually had them (the Epiphany and the Ascension come to mind) -- has been adopted only by a few communities, all the while causing much controversy and stoking fears of the further hybridization of the 1962 Missal.
(Someone has expressed to me the opinion that the newest letter from the PCED, which is signed by a monsignor, could not possibly overturn permissions that had been signed by Cardinals. Perhaps some of our readers could charitably respond to this argument.)
2) It more clearly delineates – for now – the limits of the “mutual enrichment” between the 1962 and 1970 Missals, and seems to indicate that there will not be any further “modernizations” of the Missal of 1962 in the near future.
I would also like to add that, as far as Low Masses are concerned, clarification no. 5 – permitting a layman to read the Epistle and Gospel in the vernacular after these had been read according to the rubrics by a priest (or deacon/subdeacon) – is not new, but merely reiterates what De Musica Sacra (September 3, 1958) had already permitted (see De Musica Sacra, no. 14.c). However the same cannot be said for Sung or Solemn Masses.
The new clarification also stipulates that the layman is to read the translation of the Epistle and Gospel after these had been read by the priest, unlike the practice that had obtained prior to Vatican II in some places where the lay reader read the Epistle and Gospel simultaneously with the priest saying these in a subdued voice.
1. If there is no other possibility, because for instance in all churches of a diocese the liturgies of the Sacred Triduum are already being celebrated in the Ordinary Form, the liturgies of the Sacred Triduum may, in the same church in which they are already celebrated in the Ordinary Form, be additionally celebrated in the Extraordinary Form, if the local ordinary allows.
2. A Mass in the usus antiquior may replace a regularly scheduled Mass in the Ordinary Form. The question contextualizes that in many churches Sunday Masses are more or less scheduled continually, leaving free only very incovenient mid afternoon slots, but this is merely context, the question posed being general. The answer leaves the matter to the prudent judgement of the parish priest, and emphasises the right of a stable group to assist at Mass in the Extraordinary Form.
3. A parish priest may schedule a public Mass in the Extraordinary Form on his own accord (i.e. without the request of a group of faithful) for the benefit of the faithful including those unfamiliar with the usus antiquior. The response of the Commission here is identical to no. 2.
4. The calendar, readings or prefaces of the 1970 Missale Romanum may not be substituted for those of the 1962 Missale Romanum in Masses in the Extraordinary Form.
5. While the liturgical readings (Epistle and Gospel) themselves have to be read by
the priest (or deacon/subdeacon) as foreseen by the rubrics, a translation to the vernacular may afterwards be read also by a layman.
While other commentators have focused on the importance of nos. 2 and 3 in this clarification, there seems to have been very little discussion of the importance of no. 4. Truth to tell, this particular ruling probably has greater importance than the others for it severely limits the importation of elements from the Missal of Paul VI into the Missal of Bl. John XXIII.
To be precise, the fourth clarification has the following effects:
1) It reverses several earlier rulings of the Pontifical Commission Ecclesia Dei, in particular:
a) The decision of Augustin Cardinal Mayer OSB, the first President of the PCED, to permit the use of the Pauline Lectionary in the vernacular, in place of the readings in the 1962 Missal. This permission can be found in PCED’s Prot. 500/90, better known as the Letter of Cardinal Mayer to the Bishops of the United States. Although this provision was never popular, it was indeed practiced in a few locations, at the behest of the local bishops. (Cardinal Mayer's letter mentions this permission only in passing, and the letter, as a whole, was one of the most important documents for the "re-legitimization" of the Traditional Roman Rite in the period 1984-2007.)
b) The decision of Angelo Cardinal Felici, contained in Prot. 40/97 (March 26, 1997) to permit the use of the Prefaces of the Missal of 1970 for the “appropriate” Masses celebrated according to the 1962 Missal. (I don’t know if anyone ever availed of this permission. However, one popular guide to the Ordo Missae according to the 1962 Missal has a selection of prefaces from the 1970 Missal, so I would guess that some priests and communities made use of this decision.)
It would also be interesting to know if the newest clarification from the PCED constitutes a reversal of the same commission’s Prot. 107/97, dated October 20, 2008, (see this and this) which had granted permission for the Masses of the Holydays of Obligation that are celebrated according to the 1962 Missal to be offered on the Sundays to which these same Holydays had been transferred in the local calendars used for the Missal of Paul VI. Like the two innovations mentioned above, this permission -- which grants External Solemnities to feasts that, under historic “Tridentine” practice (including the 1962 Missal itself), never actually had them (the Epiphany and the Ascension come to mind) -- has been adopted only by a few communities, all the while causing much controversy and stoking fears of the further hybridization of the 1962 Missal.
(Someone has expressed to me the opinion that the newest letter from the PCED, which is signed by a monsignor, could not possibly overturn permissions that had been signed by Cardinals. Perhaps some of our readers could charitably respond to this argument.)
2) It more clearly delineates – for now – the limits of the “mutual enrichment” between the 1962 and 1970 Missals, and seems to indicate that there will not be any further “modernizations” of the Missal of 1962 in the near future.
I would also like to add that, as far as Low Masses are concerned, clarification no. 5 – permitting a layman to read the Epistle and Gospel in the vernacular after these had been read according to the rubrics by a priest (or deacon/subdeacon) – is not new, but merely reiterates what De Musica Sacra (September 3, 1958) had already permitted (see De Musica Sacra, no. 14.c). However the same cannot be said for Sung or Solemn Masses.
The new clarification also stipulates that the layman is to read the translation of the Epistle and Gospel after these had been read by the priest, unlike the practice that had obtained prior to Vatican II in some places where the lay reader read the Epistle and Gospel simultaneously with the priest saying these in a subdued voice.
You Report: Wyoming Catholic College
Fr. John Zuhlsdorf offering the TLM recently in WCC
A Rich Liturgical Life at Wyoming Catholic College
Dr. Peter Kwasniewski
Professor of Theology and Philosophy, Instructor in Music, and Choirmaster
Wyoming Catholic College
(An article specially penned for Rorate Caeli)
Dr. Peter Kwasniewski
Professor of Theology and Philosophy, Instructor in Music, and Choirmaster
Wyoming
(An article specially penned for Rorate Caeli)
Pope Benedict XVI is leading the Church out of a forty-year captivity marked by a “hermeneutic of rupture and discontinuity” into a new era in which Vatican II can be seen for what it truly is: one among many Councils, in continuity with them, and not opposed to all that had come before.
Elevation
Catholic institutions of higher learning cannot remain unaffected by the momentous shift taking place in the life of the Church. Rather than keeping students in thrall to the outmoded mentality of the past few decades, a truly Catholic college will set them confidently along the path of the hermeneutic of continuity, following in the footsteps of the Vicar of Christ.
For those who are hoping to hear good news in this regard, Wyoming Catholic College is truly a cause for rejoicing. This college is radical in its educational philosophy and curriculum, because we go back to the roots, the radices, of Western thought and culture. In the eyes of the world we are just about as “retro” as a college can be, but we are convinced that this is ultimately in the best interest of our students. Is it not the same with the liturgy and Catholic life? We want to be radical in the best sense—to connect with the deep roots that nourish our faith and identity as Catholics. Traditional liturgy, be it Western or Eastern, is an essential part of this nourishment; so is the language of the Latin-rite Church and her musical patrimony.
As the Second Vatican Council teaches, the sacred liturgy—and above all, the Holy Eucharist—is “the source and summit” of the Christian life. For this reason, the sacred liturgy is celebrated at Wyoming Catholic College with fidelity to the directives of Holy Mother Church Lander
Once a month, a biritual diocesan priest celebrates a fully sung Byzantine Divine Liturgy of St. John Chrysostom (Ukrainian recension). This, together with the Roman rite, affords all of us, including several Eastern-rite Catholics in the student body, a welcome opportunity to “breathe with both lungs” of the Church. Confessions, Eucharistic exposition, Benediction, the Angelus, and a public Rosary are part of nearly every day’s schedule. (Left: the sacred vessels used in WCC's Byzantine-Rite Divine Liturgies.)
The College has been blessed with visits from a number of prelates who have celebrated the Holy Sacrifice of the Mass with us: The Most Rev. Daniel Cardinal DiNardo; Archbishop Charles J. Chaput, O.F.M.Cap.; Bishop David L. Ricken of Green Bay (one of the College’s founders); Bishop Michael J. Sheridan of
The general attitude and approach of
From a Washington Times Editorial
In "The Da Vinci Code" book and movie, Opus Dei was portrayed as a radical right-wing vigilante force dispatching assassin monks to liquidate heretics. The truth is Opus Dei has never been very courageous in countering modernist trends that undermined tradition in its own church. The most obvious example is how the group was actively antagonistic to those who fought in the trenches for decades to bring back the ancient Latin Mass that was suppressed after the liberalizing Second Vatican Council of 1962-65.
Feb. 16, 2010
We could not have said it better. With few exceptions, the "Work" has been as antagonistic towards Summorum Pontificum as an institution can be while continuing to claim to be "faithful to the Pope". Many in the Prelature simply do not seem to like Pope Benedict XVI very much, particularly when compared with his predecessor. (On the subject mentioned in the editorial, we have been told that the event involving a pro-abortion dissenter in Opus Dei property in D.C. has been cancelled.)
________________________
Update: Well, I seem to have hit a nerve somewhere. The basic response to this post from those who disagree with what was written above is one of the following: (1) the newspaper cannot be trusted; (2) Saint Josemaría Escrivá de Balaguer is a SAINT, a S A I N T, did you know that????; (3) nobody celebrates the Paul VI Mass better than the Work.
None of these responses dispute the following.
(a) From the editorial: "The truth is Opus Dei has never been very courageous in countering modernist trends that undermined tradition in its own church." Is this untruthful? This does not mean that the members or friends of the Work never did anything in favor of Tradition.
(b) From the comment: "the 'Work' has been as antagonistic towards Summorum Pontificum as an institution can be". I reiterate that, and add: for traditional Catholics around the world, the absolutely underwhelming response of Opus Dei to Summorum Pontificum has been tragic and despairing. If there seemed to be one organization within the Church that was liturgically prepared for a complete reversal to the Traditional Mass and Liturgy, the Work seemed to be it. While blindly following every word emanating from any Roman office had prevented the scrupulous OD from (re-)adopting the Traditional Mass en masse in the 1970-2007 period, the Pope's own pronouncement, by his own will (motu proprio), seemed to remove any obstacles of conscience that members or friends of the Work might have had. With very few exceptions, there has simply been no response.
(c) As for the OD simply "not liking" Pope Benedict XVI as much as Pope John Paul II, it is as much a matter of perception as of hearing from priests and friends of the Work themselves. It is probably the worst-kept secret in the Church... If one needs evidence of that, just remember the two moments in which the Holy Father was practically thrown to the secular dogs, following Summorum and following the lift of the excommunications of the SSPX bishops. Where were these "new Jesuits" to be seen? They were quite vocal when defending themselves from the contents of a fictional book, but when the current and living Pope needed public defense, where were they?
You report: The TLM in Ontario
From Vox Cantoris comes the following article, sent especially for Rorate:
On Candlemas, some history was made in Toronto . For the first time in more than a generation a Solemn High Mass in the Extraordinary Form was celebrated on Candlemas. More than that, two transitional Deacons from the Archdiocese of Toronto filled the role of Deacon and Subdeacon. Not impressed yet? The role Crucifer, Thurifer and Acolytes were taken up by four Seminarians from St. Augustine ’s Seminary in Toronto .
The Extraordinary Form of the Roman Rite had been celebrated in Toronto for a number of years under the former indult at two parishes, St. Theresa Shrine (Little Flower) in Scarborough and at St. Vincent de Paul and St. Patrick’s Church in Schomberg, an hour north of Toronto .
Following the implementation of Summorum Pontificum the Oratorian Fathers already celebrating a Missa Cantata at their St. Vincent de Paul parish added it Monday to Saturday at Holy Family Parish which is the next to the Toronto Oratory. A year later, the Priestly Fraternity of St. Peter began its Apostolate at St. Theresa Shrine giving a well-deserved lighter load to the faithful retired priest (Fr. Liam Gavigan -- CAP) who laboured there for years and now concentrates on his service to the people at St. Patrick’s in Schomberg and a Carmelite Convent at Zephyr, Ontario.
In Toronto , the FSSP awaits a “personal parish.” The Archbishop of Toronto, His Excellency Thomas Collins has indicated that sufficient growth of the existing St. Theresa community will be necessary to ensure financial stability of a parish. The good news here is that in the last year, the attendance at Sunday Mass is up approximately 66% from around 40 to hovering around 100 and growing. The Mass is celebrated there on Sundays as a Missa Cantata and on feast days at St. Theresa Shrine or where the Chaplain, Father Howard Venette resides at St. Brigid’s Church where Mass is celebrated daily.
The FSSP has been active in Ontario for a few years now. With an Oratory in St. Catherine’s, Ontario , only a short-drive from Niagara Falls , they also serve Kitchener and London , Ontario for Sundays. Unfortunately, in Hamilton the Mass is only celebrated alternate Sundays.
In Ottawa, the Mass has been said continually since the 1970 reforms thanks to the pleading by the Ambassador of France to the then Archbishop. While at that time it was banished to a former Jehovah’s Witness Kingdom Hall in a remote suburb, it is now a Personal Parish with three Fraternity of St. Peter priests at St. Clement Parish.
Other good news for the traditional liturgy is happening in Windsor, Ontario at Our Lady of the Assumption every Sunday afternoon; alternate Sundays as a parish priest from Brockville journeys to Kingston, Ontario to celebrate at St. Mary’s Cathedral, and two priests in parishes in Kinkora, Ontario at St. Patrick’s and at St. Joseph’s in Fergus, Ontario celebrate the Extraordinary Form as part of normal parish life on special feast days.
Consistently at these Masses, the majority were not born before the liturgical reforms of 1970. Support for the traditional liturgy is growing and your help is needed to see this growth continue to ensure that personal parishes are erected and parish priests continue to learn and celebrate this most sublime liturgy to the Greater Glory of God. Here is a list of where you can find the Traditional Latin Mass in Ontario .
Toronto FSSP
Sunday 1:00 PM at St. Theresa Shrine
Daily at St. Brigid’s (varied times)
www.fssptoronto.com
The Toronto Oratory
Monday to Friday at 11:30 AM
Saturday at 8:30 AM
Oratory Church of the Holy Family
Sunday at 11:30 AM
Oratory Church of St. Vincent de Paul
www.oratory-toronto.org
FSSP St. Catherine’s
Sunday at 8:30, 9:30 & 11:30 AM
http://www.queenofangelsoratory.ca/
FSSP Kitchener
1st Sunday at 2:30 PM; 2nd to 4th Sundays at 1:00 PM
http://hamiltondiocese.com/site/index.php?option=com_mtree&task=viewlink&link_id=605&Itemid=67
FSSP London
Sunday at 8:00 AM
http://queenofangelsoratory.ca/London/
FSSP Ottawa
Sunday at 8:30, 10:30 AM and 6:30 PM
Twice daily
http://www.st-clementottawa.ca/
Assumption Church , Windsor
Sunday at 2:00 PM
http://www.windsorlatinmass.org/latin/home.htm
St. Patrick’s Church, Kinkora
Irregular Schedule
http://stpatricks.dionet.ca/St_Patrick's.htm
St. Joseph’s Church, Fergus
Irregular Schedule
http://www.stjosephfergus.com/stjoe/Home.html
St. Elizabeth Seton, Newmarket
Friday evening/Saturday morning
http://www.stelizabethseton.ca/
St. Mary’s Pro-Cathedral
1st & 3rd & 5th Sundays at 2:30
http://hamiltondiocese.com/site/index.php?option=com_mtree&task=viewlink&link_id=318&Itemid=67
St. Mary’s Cathedral, Kingston
Some Sundays at 3:00 PM
http://kingstontlm.blogspot.com/
Images:
Toronto FSSP Solemn High Mass
http://www.facebook.com/#!/photo.php?pid=5164186&o=all&op=1&view=all&subj=278441757034&aid=-1&id=628470539&fbid=320685730539
Toronto Oratory Missa Cantata
http://img399.imageshack.us/i/dsc0350ot6.jpg/
St. Patrick’s Kinkora Septuagesima Missa Cantata
http://www.facebook.com/home.php?#!/photo.php?pid=200599&id=100000222833606
The Extraordinary Form of the Roman Rite had been celebrated in Toronto for a number of years under the former indult at two parishes, St. Theresa Shrine (Little Flower) in Scarborough and at St. Vincent de Paul and St. Patrick’s Church in Schomberg, an hour north of Toronto .
Following the implementation of Summorum Pontificum the Oratorian Fathers already celebrating a Missa Cantata at their St. Vincent de Paul parish added it Monday to Saturday at Holy Family Parish which is the next to the Toronto Oratory. A year later, the Priestly Fraternity of St. Peter began its Apostolate at St. Theresa Shrine giving a well-deserved lighter load to the faithful retired priest (Fr. Liam Gavigan -- CAP) who laboured there for years and now concentrates on his service to the people at St. Patrick’s in Schomberg and a Carmelite Convent at Zephyr, Ontario.
In Toronto , the FSSP awaits a “personal parish.” The Archbishop of Toronto, His Excellency Thomas Collins has indicated that sufficient growth of the existing St. Theresa community will be necessary to ensure financial stability of a parish. The good news here is that in the last year, the attendance at Sunday Mass is up approximately 66% from around 40 to hovering around 100 and growing. The Mass is celebrated there on Sundays as a Missa Cantata and on feast days at St. Theresa Shrine or where the Chaplain, Father Howard Venette resides at St. Brigid’s Church where Mass is celebrated daily.
The FSSP has been active in Ontario for a few years now. With an Oratory in St. Catherine’s, Ontario , only a short-drive from Niagara Falls , they also serve Kitchener and London , Ontario for Sundays. Unfortunately, in Hamilton the Mass is only celebrated alternate Sundays.
In Ottawa, the Mass has been said continually since the 1970 reforms thanks to the pleading by the Ambassador of France to the then Archbishop. While at that time it was banished to a former Jehovah’s Witness Kingdom Hall in a remote suburb, it is now a Personal Parish with three Fraternity of St. Peter priests at St. Clement Parish.
Other good news for the traditional liturgy is happening in Windsor, Ontario at Our Lady of the Assumption every Sunday afternoon; alternate Sundays as a parish priest from Brockville journeys to Kingston, Ontario to celebrate at St. Mary’s Cathedral, and two priests in parishes in Kinkora, Ontario at St. Patrick’s and at St. Joseph’s in Fergus, Ontario celebrate the Extraordinary Form as part of normal parish life on special feast days.
Consistently at these Masses, the majority were not born before the liturgical reforms of 1970. Support for the traditional liturgy is growing and your help is needed to see this growth continue to ensure that personal parishes are erected and parish priests continue to learn and celebrate this most sublime liturgy to the Greater Glory of God. Here is a list of where you can find the Traditional Latin Mass in Ontario .
Toronto FSSP
Sunday 1:00 PM at St. Theresa Shrine
Daily at St. Brigid’s (varied times)
www.fssptoronto.com
The Toronto Oratory
Monday to Friday at 11:30 AM
Saturday at 8:30 AM
Oratory Church of the Holy Family
Sunday at 11:30 AM
Oratory Church of St. Vincent de Paul
www.oratory-toronto.org
FSSP St. Catherine’s
Sunday at 8:30, 9:30 & 11:30 AM
http://www.queenofangelsoratory.ca/
FSSP Kitchener
1st Sunday at 2:30 PM; 2nd to 4th Sundays at 1:00 PM
http://hamiltondiocese.com/site/index.php?option=com_mtree&task=viewlink&link_id=605&Itemid=67
FSSP London
Sunday at 8:00 AM
http://queenofangelsoratory.ca/London/
FSSP Ottawa
Sunday at 8:30, 10:30 AM and 6:30 PM
Twice daily
http://www.st-clementottawa.ca/
Assumption Church , Windsor
Sunday at 2:00 PM
http://www.windsorlatinmass.org/latin/home.htm
St. Patrick’s Church, Kinkora
Irregular Schedule
http://stpatricks.dionet.ca/St_Patrick's.htm
St. Joseph’s Church, Fergus
Irregular Schedule
http://www.stjosephfergus.com/stjoe/Home.html
St. Elizabeth Seton, Newmarket
Friday evening/Saturday morning
http://www.stelizabethseton.ca/
St. Mary’s Pro-Cathedral
1st & 3rd & 5th Sundays at 2:30
http://hamiltondiocese.com/site/index.php?option=com_mtree&task=viewlink&link_id=318&Itemid=67
St. Mary’s Cathedral, Kingston
Some Sundays at 3:00 PM
http://kingstontlm.blogspot.com/
Images:
Toronto FSSP Solemn High Mass
http://www.facebook.com/#!/photo.php?pid=5164186&o=all&op=1&view=all&subj=278441757034&aid=-1&id=628470539&fbid=320685730539
Toronto Oratory Missa Cantata
http://img399.imageshack.us/i/dsc0350ot6.jpg/
St. Patrick’s Kinkora Septuagesima Missa Cantata
http://www.facebook.com/home.php?#!/photo.php?pid=200599&id=100000222833606
Lent begins: the power of expiation
The sight of the world in which we live, the need and misery, and an abyss of human malice, again and again dampen jubilation over the victory of light. The world is still deluged by mire, and still but a small flock has escaped from it to the highest mountain peaks. The battle between Christ and the Antichrist is not yet over. The followers of Christ have their place in this battle, and their chief weapon is the cross.What does this mean? The burden of the cross that Christ assumed is that of corrupted human nature, with all its consequences in sin and suffering to which fallen humanity is subject. The meaning of the way of the cross is to carry this burden out of the world. The restoration of freed humanity to the heart of the heavenly Father, taking on the status of a child, is the free gift of grace, of merciful love.But this may not occur at the expense of divine holiness and justice. The entire sum of human failures from the first Fall up to the Day of Judgment must be blotted out by a corresponding measure of expiation. The way of the cross is this expiation. The triple collapse under the burden of the cross corresponds to the triple fall of humanity: the first sin, the rejection of the Savior by his chosen people, the falling away of those who bear the name of Christian.The Savior is not alone on the way of the cross. Not only are there adversaries around him who oppress him, but also people who succor him. The archetype of followers of the cross for all time is the Mother of God. Typical of those who submit to the suffering inflicted on them and experience his blessing by bearing it is Simon of Cyrene. Representative of those who love him and yearn to serve the Lord is Veronica. Everyone who, in the course of time, has borne an onerous destiny in remembrance of the suffering Savior or who has freely taken up works of expiation has by doing so canceled some of the mighty load of human sin and has helped the Lord carry his burden. Or rather, Christ the head effects expiation in these members of his Mystical Body who put themselves, body and soul, at his disposal for carrying out his work of salvation.We can assume that the prospect of the faithful who would follow him on his way of the cross strengthened the Savior during his night on the Mount of Olives. And the strength of these cross-bearers helps him after each of his falls. The righteous under the Old Covenant accompany him on the stretch of the way from the first to the second collapse. The disciples, both men and women, who surrounded him during his earthly life, assist him on the second stretch. The lovers of the cross, whom he has awakened and will always continue to awaken anew in the changeable history of the struggling church, these are his allies at the end of time.We, too, are called for that purpose.
S. Teresia Benedicta a Cruce, Compatrona totius Europae
(in saec. Editha Stein)
(in saec. Editha Stein)
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