Random header image... Refresh for more!

New Book Released: Why Tradition? Why Now?

5A5EA2F1-D0BB-49D2-8AE7-92051BF3C5F2

Pontifical High Mass in Philadelphia (September 14, 2017). Photo credit: Allison Girone

Big News for fans of this blog:

The good folks at Regina Press have just released a second edition of my Liturgy Guy book. As part of their commitment to beauty and the return of reverence, Regina is releasing  this new edition (retitled and expanded) at a reduced cost so that the message of liturgical restoration may reach as wide of an audience as possible. 

Why Tradition? Why Now? features eleven essays previously published on the blog, nine of which were included in the first edition. Each of these essays have been carefully selected with the express purpose of catechizing the faithful about the need to restore the sacred to Catholic worship.

I am grateful to the Most Reverend Thomas E. Gullickson, Titular Archbishop of Bomarzo and Apostolic Nuncio in Switzerland and Liechtenstein, for his kind words in the Forward to this new edition:

“I am glad Regina Press is publishing a second edition of the collection of essays from Liturgy Guy. The cause of promoting reverent worship and seeking the restoration of the sacred needs fixed poles, the anchors that the print media can surely provide. I wish Brian Williams all the best with what is certainly a valuable flanking maneuver to a noble cause.”

At approximately 70 pages, the book is intentionally concise in making the case for tradition. It also costs less than the average ticket price for a movie these days. This is a book meant to be read and shared.

Why Tradition? Why Now? published by Regina Press is currently available in paperback at Amazon.com.

December 2, 2018   No Comments

Advent; The First Sunday of Advent

Image result for traditional latin mass

The Church’s Year, by Rev. Fr. Leonard Goffine

INSTRUCTIONS ON ADVENT

What is the meaning of Advent, and what do we understand by the term?

The word Advent signifies coming, and by it is understood the visible coming of the Son of God into this world, at two different times.

It was when the Son of God, conceived of the Holy Ghost in the womb of the immaculate Virgin Mary, was born, according to the flesh, in the fullness of time, and sanctified the world by His coming, for which the patriarchs and prophets had so longed (Gen. 49:10; Is. G4:1; Lk. 10:24).

Since Christ had not yet come, how could the Just of the Old Law be saved?

Immediately after their sin, God revealed to our first parents that His only-begotten Son would become man and redeem the world (Gen. 3:15). In the hope of this Redeemer and through His merits, all in the old covenant who participated in His merits by innocence or by penance, and who died in the grace of God, were saved, although they were excluded from heaven until the Ascension of Christ.

When will the second coming of Christ take place?

At the end of the world when Christ will come, with great power and majesty, to judge both the living and the dead.

What is Advent, and why has the Church instituted it?

Advent is that solemn time, immediately preceding Christmas, instituted by the Church in order that we should, in the first place, meditate on the Incarnation of Christ, the love, patience and humility which He has shown us, and prove our gratitude to Him, because He came from the bosom of His heavenly Father into this valley of tears, to redeem us; secondly, that we may prepare ourselves by sincere repentance, fasting, prayer, alms-deeds, and other works pleasing to God, for the coming of Christ and His birth in our hearts, and thus participate in the graces which He has obtained for us; finally, that He may be merciful to us, when He shall come again as judge of the world. “Watch ye, for ye know not at what hour your Lord will come” (Mt. 5:42). “Wherefore be you also ready; because at what hour you know not, the Son of man will come” (Mt. 24:44).

How was Advent formerly observed?

Very differently from now. It then commenced with the Feast of St. Martin, and was observed by the faithful like the Forty Days’ Fast, with strict penance and devotional exercises, as even now most of the religious communities do to the present day. The Church has forbidden all turbulent amusements, weddings, dancing and concerts, during Advent. Pope Sylverius ordered that those who seldom receive Holy Communion should, at least, do so on every Sunday in Advent.

How should this solemn time be spent by Christians?

They should recall, during these four weeks, the four thousand years in which the just under the Old Law expected and desired the promised Redeemer, think of those days of darkness in which nearly all nations were blinded by saran and drawn into the most horrible crimes, then consider their own sins and evil deeds and purify their souls from them by a worthy reception of the Sacraments, so that our Lord may come with His grace to dwell in their hearts and be merciful to them in life and in death. Further, to awaken in the faithful the feelings of repentance so necessary for the reception of the Savior in their hearts, the Church orders that besides the observance of certain fast days, the altar shall be draped in violet, that Mass shall be celebrated in violet vestments, that the organ shall be silent and no Gloria sung. Unjust to themselves, disobedient to the Church and ungrateful, indeed, to God are those Christians who spend this solemn time of grace in sinful amusements without performing any good works, with no longing for Christ’s Advent into their hearts.

What are Rorate High Masses, and why are they celebrated?

They are the solemn high Masses celebrated in some countries in commemoration of the tidings brought to the Blessed Virgin by the Archangel Gabriel, announcing to her that she was to become the Mother of God; they derive their name from the words of the Introit in the Votive Mass, Rorate coeli desuper. They are celebrated very early in the morning because the Blessed Virgin preceded our Lord, as the aurora precedes the rising sun.
PRAYER IN ADVENT O God, who by Thy gracious Advent hast brought joy into this world, grant us, we beseech Thee, Thy grace to prepare ourselves by sincere penance for its celebration and for the Last Judgment. Amen.

FIRST SUNDAY IN ADVENT

The first Sunday in Advent is the first day of the Church Year, and the beginning of the holy season of Advent. The Church commences on this day to contemplate the coming of the Redeemer, and with the
prophets to long for Him; during the entire season of Advent she unites her prayers with their sighs, in order to awaken in her children also the desire for the grace of the Redeemer; above all to move them to true penance for their sins, because these are the greatest obstacles in the path of that gracious Advent; therefore she prays at the Introit of the day’s Mass:

INTROIT To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed: neither let my enemies laugh at me: for none of them that wait on Thee shall be confounded. Show me, O Lord, Thy ways, and teach me Thy paths (Ps. 24). Glory be to the Father.

COLLECT Raise up, we beseech Thee, O Lord, Thy power, and come; that by Thy protection we may deserve to be rescued from the threatening dangers of our sins, and to be saved by Thy deliverance. Through our Lord.

EPISTLE (Rom. 13:11‑14). Brethren, knowing the time, that it is now the hour for us to rise from sleep: for now our salvation is nearer than when we believed. The night is past, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armor of light. Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and strife; but put ye on the Lord Jesus Christ.

What does St. Paul teach us in this epistle?

After fully explaining the duties of a Christian life to the Romans who were converted mainly by St. Peter, he exhorts them to hesitate no longer to fulfil these duties, and he seeks to move their hearts by this time of grace, presented them by the Christian dispensation, and by the shortness of the time of grace.

What is here meant by sleep?

The stupidity and blindness of the soul that, forgetting her God, is sunk in a lukewarm, effeminate, slothful and lustful life, which, when it is gone, leaves nothing more than a dream.

Why does St. Paul say, “salvation is nearer”?

He wishes to impress upon the Romans that they now have far greater hope of salvation than when they first became Christians, and that they should secure it by a pious life, because death, and the moment on which depended their salvation, or eternal reward, was drawing near. “What is our life,” says St. Chrysostom, “other than a course, a dangerous course to death, through death to immortality?”

What is the signification of day and night?

The night signifies the time before Christ, a night of darkness, of infidelity and of injustice; the day represents the present time, in which by the gospel Christ enlightens the whole world with the teachings of the true faith.

What are “the works of darkness”?

All sins, and especially those which are committed in the dark, to shun the eye of God and man.

What is the “armor of light”?

That faith, virtue and grace, the spiritual armor, with which we battle against our three enemies, the world, the flesh, and the devil, and in which armor we should walk honestly before all men. A Christian who in baptism has renounced the devil and all his pomps, must not live in vice, but must put on Christ Jesus, that is, must by the imitation of Christ’s virtues adorn his soul, as it were, with a beautiful garment. This text (verse 13) moved St. Augustine to fly from all works of uncleanness in which he had been involved, and to lead a pure life which he had before thought difficult.

ASPIRATION Grant, O Lord, that we may rise by penance from the sleep of our sins, may walk in the light of Thy grace by the performance of good works, may put on Thee and adorn our souls with the imitation of Thy virtues. Amen.

GOSPEL (Lk. 21:25‑33). At that time, Jesus said to his disciples: There shall be signs in the sun, and in the moon, and in the stars: and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves, men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved; and then they shall see the Son of man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand. And he spoke to them a similitude: See the fig tree, and all the trees; when they now shoot forth their fruit, you know that summer is nigh. So you also, when you shall see these things come to pass, know that the kingdom of God is at hand. Amen I say to you, this generation shall not pass away till all things be fulfilled. Heaven and earth shall pass away, but my words shall not pass away.

Why does the Church cause the gospel of the Last Judgment to be read on this day?

To move us to penance, and to induce us to prepare our souls for the coming of Christ, by placing the Last Judgment before our minds. Should not the thought of this terrible judgment, when all good and all evil will be revealed, and accordingly be rewarded or punished in the presence of the whole world‑should not this thought strengthen us in virtue!

What signs will precede the Last Judgment?

The sun will be obscured, the stars will lose their light and disappear in the firmament (Is. 13:10), lightning and flames will surround the earth, and wither up every thing; the powers of heaven will be moved, the elements brought to confusion; the roaring of the sea with the howling of the winds and the beating of the storms will fill man with terror and dread. Such evil and distress will come upon the world, that man will wither away for fear, not knowing whither to turn. Then will appear the sign of the Son of man in heaven, the holy cross, the terror of the sinners who have scorned it, the consolation of the just who have loved it (Mt. 24:30).

Why will all this come to pass?

Because as the people love the creatures of God so inordinately, more than the Creator, and use them only to His dishonor, He will destroy them in this terrible manner, arming all creatures for vengeance against His enemies (Wis. 5:8‑24, and showing by the manner of their destruction the evils which will fall upon all sinners. The darkness of the sun will indicate the darkness of hell; the blood-red moon, the anger and wrath of God; the disappearance and falling of the stars, will represent the fall of sinners into the abyss of hell and their disappearance from earth; and the madness of the elements, will exhibit the rage of the beasts of hell. Sinners will then vainly, and too late, repent that they have attached their hearts to things which will end so horribly, and that only increase their torments.

Why does Christ nevertheless command: “Lift up your heads, for your redemption is at hand”?

These words are spoken to the just who as long as they live on earth are like prisoners and exiles, but who at the Last Judgment will be taken body and soul into their long desired fatherland, the kingdom of heaven: into the freedom of the children of God. These will have reason to raise their heads, now bowed in mourning, and to rejoice.

How will the Last Judgment commence?

By the command of God the angels will sound the trumpets, summoning all men from the four parts of the earth to come to judgment (I Thess. 4:15). Then the bodies of the dead will unite with their souls, and be brought to the valley of Josaphat, and there placed, the just on the right, the wicked on the left (Mt. 25:33). Then the devils as well as the angels will appear; Christ Himself will be seen coming in a cloud, in such power and majesty that the sinners will be filled with terror. They will not dare to look at Him, and will cry to the mountains to fall upon them, and to the hills to cover them (Lk. 23:30).

How will the judgment be held?

The book of conscience, upon which all men are to be judged, and which closed with this life, will be opened. All good and evil thoughts, words, deeds and motives, even the most secret, known only to God, will then be as plainly revealed to the whole world as if they were written on each one’s forehead; by these each one will be judged, and be eternally rewarded, or eternally punished.

O God! If we must then give an account of every idle word (Mt. 12:36), how can we stand in the face of so many sinful words and actions!

Why will God hold a universal public Judgment?

Although immediately after death, a special private judgment of each soul takes place, God has ordained a public and universal judgment for the following reasons: First, that it may be clearly shown to all how just has been His private judgment, and also that the body which has been the instrument of sin or of virtue may share in the soul’s punishment or reward; secondly, that the justice which they could by no means obtain in this life, may be rendered before the whole world to the oppressed poor, and to persecuted innocence, and that the wicked who have abused the righteous, and yet have been considered honest and good, may be put to shame before all; thirdly, that the graces and means of salvation bestowed upon each, may be made known; fourthly, that the blessed providence of God which often permitted the righteous to suffer evil while the wicked prospered, may be vindicated, and it be shown on that day that His acts are acts of the greatest wisdom; fifthly, that the wicked may learn the goodness of God, not for their comfort or benefit, but for their greater sorrow, that they may see how He rewards even the slightest work performed for His love and honor; finally, that Christ may be exalted before the wicked on earth as before the good in heaven, and that the truth of His words may solemnly be made manifest.

ASPIRATION Just art Thou O God, and just are Thy judgments. Ah, penetrate my soul with holy fear of them, that I may be kept always in awe, and avoid sin. Would that I could say with the penitent St. Jerome: “Whether I eat or drink, or whatever I do, I seem to hear the awful sound of the trumpet in my ears: `Arise ye dead, and come to judgment.”‘

November 30, 2018   No Comments

First Friday and First Saturday TLM’s for December, 2018

Mass Schedule for December 2018

Confessions and Mass will be upstairs, both Saturday and Friday.
Due to construction, entrance to the church is by way of the doors on West Avenue.
 
First Saturday, December 1st
Priest: Rev. Harold B. Mc Kale (Parish Vicar, Our Lady of Mount Carmel Roman Catholic Church)
Location:   Church of the Immaculate Conception, Main Church
Time: 9:00 a.m., preceded by Confessions in the church at 8:30 a.m.
This Traditional Latin Mass will be the Mass of the Immaculate Heart of Mary, offered in Reparation to The Immaculate Heart of Mary.
First Friday, Decembber 7th
Priest: Rev. Harold B. Mc Kale (Parish Vicar, Our Lady of Mount Carmel Roman Catholic Church)
Location:  Church of the Immaculate Conception, Main Church
Time: 7:00 p.m., preceded by Confessions in the church at 6:30 p.m.
This Traditional Latin Mass will be the Mass of the Sacred Heart of Jesus with a Commemoration of St. Ambrose, offered in Reparation to The Sacred Heart of Jesus.
For further information, please contact Mark Matthews or Pamela Maran at (215) 947-6555.
 

 

November 27, 2018   No Comments

New Regular TLM’s in Rome

The Pontifical University of St Thomas Aquinas in Rome, commonly known as the Angelicum, has recently instituted two regular weekly Masses in the traditional Rite. The Mass on Tuesday is in the Roman Rite, the Mass on Thursday in the Dominican Rite, both beginning at 12:30 pm. These are being celebrated in the church of Ss Sixtus and Dominic, which is next to the university and administered by the Dominican Fathers.

November 27, 2018   No Comments

SSPX Communiqué: CDF Prefect Cardinal Ladaria meets Superior-General Fr. Pagliarani

From the reliable Rorate Caeli Blog

Image result for photos of father davide pagliarani sspx superior general
The two-hour meeting took place Thursday, November 22, in the Palace of the Holy Office, in Rome, at the invitation of Cardinal Ladaria, with the presence of Ecclesia Dei secretary Abp. Guido Pozzo.
It was agreed that the main point of contention that has prevented the signature of a final deal are doctrinal differences. Therefore, new doctrinal discussions are to take place between both parties.

Communiqué from the General House of the Society of Saint Pius X concerning the Nov. 22, 2018 meeting between Cardinal Ladaria and Fr. Pagliarani

On Thursday, November 22, 2018, Fr. David Pagliarani, Superior General of the Society of Saint Pius X, traveled to Rome at the invitation of Cardinal Luis Ladaria Ferrer, Prefect of the Congregation for the Doctrine of the Faith. He was accompanied by Fr. Emmanuel du Chalard. Cardinal Ladaria was assisted by Archbishop Guido Pozzo, Secretary of the Pontifical Commission Ecclesia Dei.

The meeting took place in the offices of the Congregation for the Doctrine of the Faith, from 4:30 p.m. to 6:30 p.m. Its purpose was to allow Cardinal Ladaria and Fr. Pagliarani to meet for the first time and together to take stock of the relations between the Holy See and the Society of Saint Pius X since the election of its new Superior General last July.

During the meeting with the Roman authorities, it was recalled that the fundamental problem is actually doctrinal, and neither the Society nor Rome can escape this fact. Because of this irreducible doctrinal divergence, for the past seven years no attempt to compose a draft of a doctrinal statement acceptable to both parties has succeeded. This is why the doctrinal question remains absolutely essential.

The Holy See says the same when it solemnly declares that no canonical status can be established for the Society until after the signing of a doctrinal document.

Therefore, everything impels the Society to resume theological discussions with the awareness that the Good Lord does not necessarily ask the Society to convince its interlocutors, but rather to bear unconditional witness to the faith in the sight of the Church.

The future of the Society is in the hands of Providence and the Most Blessed Virgin Mary, as is demonstrated by its whole history, from the Society’s foundation to this day.

The members of the Society want nothing else but to serve the Church and to cooperate effectively in her regeneration, to the point of giving their lives for her triumph if necessary. But they can choose neither the manner, nor the terms, nor the moment of what belongs to God alone.

Menzingen, November 23, 2018

Communiqué de la Maison générale de la Fraternité Saint-Pie X sur la rencontre entre le cardinal Ladaria et l’abbé Pagliarani, 22 novembre 2018

November 24, 2018   No Comments

Last Sunday After Pentecost

Related image

Rev. Fr. Leonard Goffine’s
The Church’s Year

The Introit of the Mass is the same as that said on the twenty-third Sunday after Pentecost.

COLLECT: Quicken, we beseech Thee, 0 Lord, the wills of Thy faithful: that they, more earnestly seeking after the fruit of divine grace, may more abundantly receive the healing gifts of Thy mercy. Thro’.

EPISTLE: (Col. I. 9—14.) Brethren, We cease not to pray for you, and to beg that you may be filled with the knowledge of the will of God, in all wisdom and spiritual understanding: that you may walk worthy of God, in all things pleasing, being fruitful in every good work, and increasing in the knowledge of God: strengthened with all might according to the; power of his glory, in all patience and long-suffering with joy, giving thanks to God the Father, who hath made us worthy to be partakers of the lot of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of the Son of his love, in whom we have redemption through his blood, the remission of sins.

EXPLANATION: In this epistle St. Paul teaches us to pray for our neighbor, and to thank God especially for the light of the true, only saving faith. Let us endeavor to imitate St. Paul in his love and zeal for the salvation of souls, then we shall also one day partake of his glorious reward in heaven.

GOSPEL: (Matt. XXIV. 15—35.) At that time, Jesus said to his disciples: When you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth, let him understand: then they that are in Judea, let them flee to the mountains: and he that is on the house-top, let him not come down to take anything out of his house: and he that is in the field, let him not go back to take his coat. And woe to them that are with child, and that give suck, in those days. But pray that your flight be not in the winter, or on the Sabbath. For there shall be then great tribulation, such as hath not been from the beginning of the world until now, neither shall be: and unless those days had been shortened, no flesh should be saved: but for the sake of the elect, those days shall be shortened. Then, if any man shall say to you: Lo, here is Christ, or there: do not believe him: for there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect. Behold, I have told it to you before hand: if therefore they shall say to you: Behold, he is in the desert, go ye not out; Behold, he is in the closets, believe it not. For as lightning cometh out of the east, and appeareth even into the west, so shall also the coming- of the Son of man be. Wheresoever the body shall be, there shall the eagles also be gathered together. And immediately after the tribulation of those days, the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be moved: and then shall appear the sign of the Son of man in heaven, and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with much power and majesty: and he shall send his an­gels with a trumpet and a great voice, and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the utmost bounds of them. And from the fig-tree learn a parable: when the branch thereof is now tender, and the leaves come forth, you know that summer is nigh. So you also, when you shall see all these things, know ye that it is nigh, even at the doors. Amen I say to you, that this generation shall not pass till all these things be done. Heaven and earth shall pass, but my words shall not pass.

EXPLANATION: When you shall see the abomination of desolation. The abomination of desolation of which Daniel (IX. 27.) and Christ here speak, is the desecration of the temple and the city of Jerusalem by the rebellious Jews by perpetrating the most abominable vices, injustices and robberies, &c., but principally by the pagan Romans by putting up their idols. This destruction which was accomplished in the most fearful manner about forty years after the death of Christ, was foretold by Him according to the testimony of St. Luke. (XXI. 20.) At the same time He speaks of the end of the world and of His coming to judgment, of which the desolation of Jerusalem was a figure.

Pray that your flight be not in the winter or on the Sabbath. Because, as St. Jerome says, the severe cold which reigns in the deserts and mountains would pre­vent the people from going thither to seek security, and because it was forbidden by the law for the Jews to travel on the Sabbath.

There shall rise false Christs and false prophets. According to the testimony of the Jewish historian Josephus, who was an eyewitness of the destruction of Jerusalem, Eleazar, John, Simon, &c., were such false prophets who under the pretence of helping the Jews, brought them into still greater misfortunes; before the end of the world it will be Antichrist with his followers, whom St. Paul calls the man of sin and the son of perdition, (II Thess. II. 3.) on account of his diabolical malice and cruelty. He will rise up, sit in the temple, proclaim himself God, and kill all who will not recognize him as such. His splendor, his promises and his false miracles will be such that even the holy and just will be in danger of being seduced, but for their sake God will shorten these days of persecution.

Wheresoever the body shall be, there shall the eagles also be gathered together. That is, where the wicked are, who have aimed at spiritual corruption, there punishment will overtake and destroy them.

This generation shall not pass till all these things be done. By these words Christ defines the time of the destruction of Jerusalem, and says that many of His hearers would live to see it, which also happened. But when the end of the world will come, He says, not even the angels in heaven know. (Matt. XXIV. 36.) Let us endeavor to be always ready by leading a holy life, for the coming of the divine Judge, and meditate often on the words of our di­vine Lord: Heaven and earth shall pass, but my words shall not pass.

(See the account of the Destruction of Jerusalem on the Ninth Sunday after Pentecost.)

PRAYER: Remove from us, O Lord, all that is calculated to rob us of Thy love. Break the bonds with which we are tied to the world, that we may not be lost with it. Give us the wings of eagles that we may soar above all worldly things by the contemplation of Thy sufferings, life and death, that we may hasten towards Thee now, and gather about Thee, that we may not become a prey to the rapacious enemy on the day of judgment. Amen.

INSTRUCTION CONCERNING PERJURY
Amen, I say to you. (Matt. XXIV. 34.)

The Son of God here, and elsewhere in the gospel, con­firms His word by an oath, as it were, for swearing is nothing else than to call upon God, His divine veracity, His justice, or upon His creatures in the name of God, as witness of the truth of our words. — Is swearing, then, lawful, and when? — It is lawful when justice or necessity or an important advantage requires it, and the cause is true and equitable. (Jer. IV. 2.) Those sin grievously, there­fore, who swear to that which is false and unjust, because they call upon God as witness of falsehood and injustice, by which His eternal truthfulness and justice is desecrated; those sin who swear in a truthful cause without necessity and sufficient reason, because it is disrespectful to call upon God as witness for every trivial thing. In like manner, those sin grievously and constantly who are so accustomed to swearing as to break out into oaths, without knowing or considering whether the thing is true or false, whether they will keep their promise or not, or even if they will be able to keep it; such expose themselves to the danger of swearing falsely. “There is no one,” says St. Chrysostom, “who swears often, who does not sometimes swear falsely, just as he who speaks much, sometimes says unbecoming and false things.” Therefore Christ tells those who seek perfection, not to swear at all, (Matt. V. 34.) that they might not fall into the habit of swearing and from that into perjury. He who has the habit of swearing should, therefore, take the greatest pains to eradicate it; to accomplish which it will be very useful to reflect that if we have to render an account for every idle word we speak, (Matt. XII. 36.) how much more strictly will we be judged for unnecessary false oaths! God’s curse accompanies him who commits perjury, in all his ways, as proved by daily experience. He who commits perjury in court, robs himself of the merits of Christ’s death and will be consumed in the fire of hell, which is represented by the crucifix and burning tapers, in presence of which the oath (in some places) is taken. If you have had the misfortune to be guilty of perjury, at once be truly sorry, weep for this terrible sin which you have committed, frankly confess it, repair the injury you may have caused by it, and chastise yourself for it by rigorous penance.

November 23, 2018   No Comments

Deliver Thy Church, O Lord, from a flawed liturgy

Today (November 20) on the traditional Roman calendar is the feast of St. Felix of Valois (†1212). Who is this obscure saint, you might ask, and why is he cluttering our calendar? Would it not be fitting to cancel him out? And so, indeed, it was done in the 1969 Novus Ordo calendar: Felix evaporated into thin air, or rather, retreated to his page in the Martyrology where few souls remember him.
But I would like to suggest that, as always, Holy Mother Church proceeded with a wisdom beyond her years, and that the removal of this saint and so many others is yet another instance of ecclesiastical Alzheimer’s.
St. Felix is said to have been a member of the royal court in France. He is known, in any case, to have renounced all his worldly possessions to live as a hermit. He was sought out by St. John of Matha, who had heard of the reputation of his holiness, and together they founded the Order of the Holy Trinity for the Redemption of Captives, usually known as the Trinitarians. The members of this order would travel to the Holy Land and exchange themselves for the release of Christian captives held by the Moslems. A similar order was founded in 1218 by St. Peter Nolasco, St. Raymund of Peñafort, and King James of Aragon, the Order of Our Lady of Ransom.
What lessons can St. Felix teach us? Unlike so many of today’s prelates in the Church, who cling to their power, prestige, and pleasures, and who refuse to reform themselves or the institutions over which they stand in charge, Felix was willing to abandon everything for the “pearl of great price” that is Jesus Christ. He gave up his opportunities of advancement, position, and influence, in order to do that which was inherently worthwhile for his immortal soul and for the health of the Church. In this respect, Felix is the antithesis to the worldly bishop or priest, whom we may call the “anti-Felix”: unhappy in his own sins, be they of commission or omission, and the cause of an unhappy flock.
What did the order co-founded by St. Felix do? It redeemed Christians from the hand of their heathen oppressors. Today, nothing, nothing is more necessary than that the Catholic Church rediscover her radical opposition to the world, the flesh, and the devil, three enemies over which she has spiritual authority, and from whose heavy yoke she can rescue the faithful. This she does by preaching sound doctrine and feeding a holy life with the sacraments and the liturgy reverently enacted. Again, St. Felix was truly felicitous in his uncompromising battle with the forces of darkness—the darkness of Islam in particular. Would that Europe’s bishops, clergy, faithful, would recover even a fraction of the courage and conviction of these saints of the Crusades!
One last point to make. Several times each year, the Church in the sanctoral cycle of her traditional liturgy begs the Lord to deliver us from bondage or captivity. Let me offer four examples. The Collect for today’s feast of St. Felix reads:

O God, who didst vouchsafe by a voice from heaven to call blessed Felix Thy confessor to the work of the ransoming of captives: grant, we beseech Thee, that his holy prayers may free us from the bondage of sin, and may safely lead us to our heavenly fatherland. Through our Lord…

On February 8, we pray to St. Felix’s companion:

O God, who didst vouchsafe to institute by heavenly direction, through St. John [of Matha], the order of the Holy Trinity for redeeming captives from the power of the Saracens, grant, we beseech Thee, that by the suffrage of his merits, we may be delivered by Thy grace from captivity of soul and body. Through our Lord.

On September 24:

O God, who by means of the most glorious Mother of Thy Son wast pleased to give new children to Thy Church for the deliverance of Christ’s faithful from the power of the heathen; grant, we beseech Thee, that we who love and honor her as the foundress of so great a work, may by her merits and intercession be ourselves delivered from all sin and from the bondage of the evil one. Through the same our Lord…

On August 1:

O God, who didst loose the blessed apostle Peter from his bonds and didst send him forth unharmed: loose, we pray Thee, the chains of our sins, and in Thy great mercy keep us from all evil. Through our Lord.

These are prayers that we desperately need to make—for ourselves, for our loved ones, for the Church wherever she is hemmed in by the heathens, suffocated by the Saracens. The liturgy knows our needs, knows them intimately, and places these words on the lips of her priests and in the hearts of her children.
Where are these prayers in the Novus Ordo?
They are all gone. All of them. Along with the prayers that talk about “despising the things of earth and clinging to those of heaven.”
Bondage, captivity, chains? Too negative. Too difficult. Too medieval. Too otherworldly. The pathological optimists who staffed the Consilium took out their modern scissors and cut away whatever no longer conformed to the times, even if it meant discarding material that had sustained Catholic souls for centuries.* In doing so, they showed themselves to be ungrateful, self-absorbed, and short-sighted.
This is one among a thousand reasons why we must, patiently, say to our Novus Ordo friends, again and again: the problem is not “how the new liturgy is celebrated,” as if dressing it up like the fanciest Infant of Prague is all that needs to be done to make things better. No, for the problem goes much deeper: it goes to the very core of the texts and rubrics of the new liturgy, which are deformed, skewed, bowdlerized, inadequate, misleading, and corrosive of Catholicism. What is needed is not any “reform of the reform,” or any lavishment of smells and bells, fiddlebacks and candlesticks, as appropriate as these things certainly are. What is needed, ultimately, is the restoration of the true Roman liturgy in its plenitude, fully matured over centuries of faith and worship, and unambiguously Catholic in every gesture, word, and chant.
May the Lord deliver His Church from the bondage of a new liturgy simplified, abbreviated, redacted for political correctness, and give all her children access to the uninhibited rites of our salvation—which includes our deliverance from the evils that oppress us.
St. Felix of Valois, pray for us!
* St. Felix’s feast began to be celebrated in his own diocese in 1215, and was extended to the whole Church in 1679.

November 20, 2018   No Comments

Tradition is for the Young (Part 16) – A New Regular TLM in Mississippi

By Gregor DiPippo of New Liturgical Movement

Once again, we are very happy to share some photographs from a new apostolate, established by the efforts of young people who are rediscovering the traditional Latin Mass. These come to us from Jackson, Mississippi, where the local Una Voce chapter has been working diligently to restore the Extraordinary Form. Recently, the group obtained the use of a parish church, and has two young diocesan priests celebrating the EF every other Sunday evening. On Sunday, October 28, the feast of Christ the King, they celebrated the first Solemn High Mass in the Diocese of Jackson since the liturgical reform of the 1960s; a small step, but one of a great many. We can all take encouragement once again from the fact that none of the people who are working to make this happen are old enough to be doing so from any sense of “nostalgia”; what we see here is a true and sincere love for the richness of our Catholic liturgical tradition.

 

 

 

 

 

November 19, 2018   No Comments

Twenty-sixth Sunday after Pentecost: Text of Sixth Sunday after Epiphany

Padre Pio celebrating Solemn High Mass

Image result for traditional latin mass

Rev. Fr. Leonard Goffine’s
The Church’s Year

SIXTH SUNDAY AFTER EPIPHANY

[For the Introit of this day’s Mass see the Introit of the third Sunday after Epiphany.]

COLLECT Grant, we beseech Thee, Almighty God, that ever fixing our thoughts on such things as are reasonable, we may both in our words and works do what is pleasing in Thy sight. Through our Lord Jesus Christ, etc.

EPISTLE (I. Thess. I. 2-10.) Brethren, we give thanks to God for you all, making a remembrance of you in our prayers without ceasing; being mindful of the work of your faith, and labor, and charity, and of the enduring of the hope of our Lord Jesus Christ before God and our Father: knowing, brethren, beloved of God, your election: for our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much fullness, as you know what manner of men we have been among you for your sakes. And you became followers of us and of the Lord, receiving the word in much tribulation, with joy of the Holy Ghost: so that you were made a pattern to all that believe, in Macedonia and in Achaia. For from you was spread abroad the word of the Lord, not only in Macedonia and in Achaia, but also in every place, your faith, which is towards God, is gone forth; so that we need not to speak anything. For they themselves relate of us what manner of entering in we had unto you; and how ye turned, to God from idols, to serve the living and true God, and to wait for His Son from heaven (whom he raised from the dead), Jesus, who both delivered us from the wrath to come.

EXPLANATION The apostle gives thanks to God in prayer for those inhabitants of Thessalonia, who have been converted to Christianity by his words, and declares to them his joy at their Christian life which they prove by their good works and their perseverance, even through all trials, in expectation of eternal reward through Christ. He assures them also of their salvation, (election) because God had caused the preaching of His gospel, which they so willingly received, to produce in them such extraordinary fruit. He praises them not only for having listened to the gospel and abandoned idolatry, but for having regulated their lives in accordance with the faith, and having become a model to distant nations, for the report of their faith had spread far, and everywhere their zealous reception of the gospel was spoken of. Would that the same could be said of all Christians!

GOSPEL (Matt. XIII. 31-35.) At that time, Jesus spoke this parable to the multitudes: The kingdom of heaven is like to a grain of mustard-seed, which a man took and sowed in his field: which is the least indeed of all seeds; but when it is grown up, it is greater than all herbs, and becometh a tree, so that the birds of the air come, and dwell in the branches thereof. Another parable he spoke to them: The kingdom of heaven is like to leaven, which a woman took and hid in three measures of meal, until the whole was leavened. All these things Jesus spoke in parables to the multitude, and without parables he did not speak to them, that it might be fulfilled which was spoken by the prophet, saying: I will open my mouth in parables, I will utter things hidden from the foundation of the world.

What is here understood by the kingdom of heaven?

The Church and the doctrine of Christ.

Why is the Church compared to a grain of mustard-seed?

Because there is a great similarity between them. The mustard-seed, though so small, grows in Palestine so high and so rapidly, that it becomes a broad tree, in which birds can build their nests. In like manner the Church of Christ was in the beginning very small like the mustard-seed, but it soon spread so wide that numberless people, even great philosophers and princes, came to find peace and protection under its branches.

Why is Christ’s doctrine compared to leaven?

Because like the leaven, which quickly penetrates the flour, and makes it palatable bread, the doctrine of Christ, spreading with surprising swiftness over the then known parts of the globe, gave the Gentiles a taste for divine things and for heavenly wisdom. Thus Christ’s doctrine penetrates him who receives it, sanctifies all his thoughts, words, and deeds, and makes him pleasing to God.

By what means, in particular, was the Church of Christ propagated?

By the omnipotence of God and the miracles which He so frequently wrought to prove the truth and divinity of the Christian religion; the courageous faith, and the pure moral life of the early Christians, which led many pagan minds to accept the doctrine of Christ; and the persecution of Christianity, for, as Tertullian says: “The blood of the martyrs was the seed of the Church.” The false doctrine of Mahomet, the erroneous teachings of Luther, Calvin, and earlier and later heretics have, it is true, also spread quickly far and wide; but this is not to be wondered at, for it is easy to lead people to a doctrine that encourages sensuality, and to which they are carried by their evil inclinations, as was the case with the doctrine of the impostor Mahomet, and three hundred years ago with the heresy of Luther; but to spread a doctrine which demands the subduing of the carnal, earthly inclinations, and to bend the will to the yoke of obedience to faith, something more than human eloquence is required. Thus, the Chancellor of England, Thomas More, who gave his blood for the true doctrine of Christ, wrote to Luther, who was boasting of the rapid increase of his sect: “It is easy to descend; seducing the people to a bad life is nothing more marvellous than that a heavy stone should fall of its own accord to the ground;” and Melanchton, a friend of Luther, in answer to his mother’s question, whether she should remain a Catholic or receive Luther’s doctrine, wrote : “In this religion it is easy to live, in the Catholic it is easy to die.”

Why did Christ always speak in parables?

That His teaching by being simple might be more easily understood, and better remembered. He who is called upon to teach others, should, as did Christ, always speak to them according to their ability to understand, and by no means seek his own honor, but the honor of God, and the benefit of those who hear him.

PRAYER O most benign Jesus. How much do we give Thee thanks that Thou hast permitted us to be born in Thy holy Church, and instructed in Thy holy doctrine, which, like the mustard-seed, has grown to be a large tree, spreading over the whole earth. Grant that under the shadow of this tree, in Thy holy Church, we may ever rest securely, cling to her faithfully, and penetrated, as by leaven, with her doctrine may bring Thee pleasing fruits of faith and virtue.  Amen.

November 17, 2018   No Comments

The Resignation that continues to speak: WikiLeaks: Clinton, Obama, Soros Overthrew Pope Benedict In Vatican Coup: An Opinion Piece

Disclaimer: As all Opinion Pieces posted on this site, this Opinion Piece does not necessarily reflect the opinion of the Chapter, its Officers, and its loyal members.

George Soros, Barack Obama and Hillary Clinton orchestrated a coup in the Vatican to overthrow the conservative Pope Benedict and replace him with radical leftist Pope Francis, according to a group of Catholic leaders citing evidence from various sources including WikiLeaks emails.

Pope Benedict XVI reigned as Pope of the Catholic Church from 2005 to 2013 before unexpectedly resigning in unusual circumstances. Becoming the first Pope to step down since Pope Gregory XII in 1415, Benedict is widely considered the first to do so on his own initiative since Pope Celestine V in 1294.

However the group of Catholic leaders cite new evidence uncovered in emails released by WikiLeaks to claim the conservative Pope Benedict did not actually resign on his own initiative, but was pushed out of the Vatican by a coup that the group of researchers are calling the “Catholic Spring.”
Soros, Obama and Clinton used the United States’ diplomatic machinery, political muscle, and financial power to coerce, bribe and blackmail “regime change” in the Roman Catholic Church in order to replace the conservative Benedict with the current Pope Francis – who has since become an unlikely mouthpiece for the international left, stunning Catholics around the world.
Now the group of Catholic leaders have sent a letter to President Trump urging him to launch an official investigation into the activities of George Soros, Barack Obama, Hillary Clinton (and others) who they allege were involved in orchestrating Catholic Spring that resulted in their goal of “regime change” in the Vatican.
The Catholic leaders cite eight specific questions they seek to have answered concerning suspect events that led to the resignation of Pope Benedict, the first papal abdication in 700 years.
“Specifically, we have reason to believe that a Vatican ‘regime change’ was engineered by the Obama administration,” say the petitioners, in their January 20

remnantnewspaper.com/…/3001-did-vatica…
.

“We were alarmed to discover,” their letter notes, “that, during the third year of the first term of the Obama administration your previous opponent, Secretary of State Hillary Clinton, and other government officials with whom she associated proposed a Catholic ‘revolution’ in which the final demise of what was left of the Catholic Church in America would be realized.”
The letter includes links to documents and news stories underscoring their claims. It first directs attention to the notorious Soros-Clinton-Podesta e-mails disclosed last year by WikiLeaks, in which Podesta and other progressives discussed regime change to remove what they described as the “middle ages dictatorship” in the Catholic Church.
Regarding the Podesta e-mails in question, The New American

www.thenewamerican.com/…/24289-clinton-c…
last October:

“Podesta, a longtime Clinton adviser/confidante and hand-picked top activist for left-wing funder George Soros, revealed in a 2011 e-mail that he and other activists were working to effect a “Catholic Spring” revolution within the Catholic Church, an obvious reference to the disastrous “Arab Spring” coups organized that same year by the Obama-Clinton-Soros team that destabilized the Middle East and brought radical Islamist regimes and terrorist groups to power in the region. The Podesta e-mail is a response to another Soros-funded radical — Sandy Newman, founder of the “progressive” Voices for Progress. Newman had written to Podesta seeking advice on the best way to “plant the seeds of the revolution” in the Catholic Church, which he described as a “middle ages [sic] dictatorship.”
In their letter to President Trump, the group of Catholics leaders write: “Approximately a year after this e-mail discussion, which was never intended to be made public, we find that Pope Benedict XVI abdicated under highly unusual circumstances and was replaced by a pope whose apparent mission is to provide a spiritual component to the radical ideological agenda of the international left. The Pontificate of Pope Francis has subsequently called into question its own legitimacy on a multitude of occasions.”
“We remain puzzled by the behavior of this ideologically charged Pope, whose mission seems to be one of advancing secular agendas of the left rather than guiding the Catholic Church in Her sacred mission,” they say, expressing the thoughts of millions of Catholics around the world stunned by Pope Francis’s left-wing ideology. “It is simply not the proper role of a Pope to be involved in politics to the point that he is considered to be the leader of the international left.”

They

remnantnewspaper.com/…/3001-did-vatica…
:
“With all of this in mind, and wishing the best for our country as well as for Catholics worldwide, we believe it to be the responsibility of loyal and informed United States Catholics to petition you to authorize an investigation into the following questions:
– To what end was the National Security Agency monitoring the conclave that elected Pope Francis?
– What other covert operations were carried out by US government operatives concerning the resignation of Pope Benedict or the conclave that elected Pope Francis?
– Did US government operatives have contact with the “Cardinal Danneels Mafia”?
– International monetary transactions with the Vatican were suspended during the last few days prior to the resignation of Pope Benedict. Were any U.S. Government agencies involved in this?
– Why were international monetary transactions resumed on February 12, 2013, the day after Benedict XVI announced his resignation? Was this pure coincidence?
– What actions, if any, were actually taken by John Podesta, Hillary Clinton, and others tied to the Obama administration who were involved in the discussion proposing the fomenting of a “Catholic Spring”?
– What was the purpose and nature of the secret meeting between Vice President Joseph Biden and Pope Benedict XVI at the Vatican on or about June 3, 2011?
– What roles were played by George Soros and other international financiers who may be currently residing in United States territory?”

The investigation the group of Catholic leaders is requesting of President Trump should be of interest to more than just Catholics. George Soros’s ability to co-opt leading political figures to assist his radical plans for nation states is well known; but his ability to force “regime change” in the Catholic church, an institution previously throught impenetrable from the outside, raises serious questions about his potential for global chaos. The investigation — and punishment — should begin at once.

remnantnewspaper.com

 

November 12, 2018   No Comments