Gli effetti sono tali che il card. Ratzinger, nella sua prefazione alla Riforma della liturgia romana di mons. Gamber, descrive il Nuovo rito come una “fabbricazione†e, nella successiva frase, come una “falsificazioneâ€. Mons. Gamber nello stesso libro lo descrive come un “tumore cancerosoâ€[172].
Appoggiandoci principalmente sulla materia che abbiamo presentato nel corso di questo saggio, identificheremo di seguito cinque difetti principali del Nuovo rito [173].
La Fede è travisata
Abbiamo evidenziato come la Messa sia presentata come una Cena; come la Persona e Divinità di Gesù Cristo siano oscurate; come peccato, Giudizio,Inferno, il Diavolo, l’imitazione di Cristo e la vita ascetica siano minimizzati. La Fede non è più presentata come Verità assoluta [174] e la vita di Fede come battaglia spirituale contro i poteri delle tenebre, come questione di vita eterna e di morte eterna. Piuttosto, la Fede viene presentata come una collezione di storie edificanti e la vita di Fede come un impegno per una meta futura, indefinita e vaga. Termini nebulosi come “il popolo di Dioâ€, “comunità †[175] e “solidarietà †sostituiscono quelli di Chiesa e di Carità e persino la Persona di Gesù Cristo Stesso viene trasformata in un concetto astratto e vago.
Il Culto di Dio è compromesso
La Messa non manifesta più le verità più profonde della Fede: la Presenza del Signore Eucaristico, la Sua Morte sulla Croce del Calvario non risponde più ai bisogni essenziali ed esistenziali del cuore umano: al desiderio di essere amati da Dio con amore perfetto, di ricevere Dio stesso nell’anima, di amare Dio con tutto il proprio essere, di offrirsi interamente a Lui.
L’inginocchiarsi ed il silenzio vengono scoraggiati; il raccoglimento è reso quasi impossibile dal rumore costante e dall’interazione tra il celebrante e l’assemblea e tutto ciò non esprime nient’altro che l’autocelebrazione della comunità .
I Fedeli sono alienati
Con la Fede e la Messa svuotati del loro contenuto (soggettivamente parlando), non c’è incentivo ad assistere alla santa Messa, eccetto per i devoti. Per gli altri, diviene semplicemente una questione di convenzione, di abitudine o di semplice interesse culturale. Una simile situazione esiste in rapporto al Sacramento del matrimonio e a quello del battesimo. Il calo di partecipazione alla Messa celebrata secondo il Nuovo rito rappresenta uno stadio intermedio sulla via dell’estinzione [176].
173 In vista di questi difetti, è chiaramente impossibile attribuire un ugual valore ad entrambi i riti, cioè in senso assoluto. Possiamo attribuire loro un ugual valore solo in quanto entrambi rendono presente il Sacrificio del Monte Calvario (salvo la riserva espressa nell’Esame Critico IV citata alla fine della prima parte di questo saggio).
174 In connessione a questo, facciamo riferimento alla rimozione della “vera Fede†per la quale san Fidelio di Sigmaringen morì (in verae fidei propagatione); della “conquista di eresie†nella festa di sant Ireneo (veritate doctrinae expugnaret hereses); della preghiera per il ritorno all’unità della Chiesa e per la salvezza di quelli che sono in errore nelle feste di san Roberto Bellarmino e di san Pietro Canisio; e della soppressione delle preghiere per la conversione degli eretici e degli scismatici nelle orazione solenni del Venerdì santo: le più antiche preghiere del Rito Romano, che risalgono ai tempi delle prime persecuzioni (don Cekada p. 29 op. cit.).
175 Con i suoi limiti spaziali e temporali, come abbiamo osservato sopra.
Masses this month, on both Friday and Saturday, will again be held at the Church of the Immaculate Conception of the Blessed Virgin Mary in Jenkintown.
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Please note: Â on Friday evening the parish is having a very large fundraiser in their parish hall at 7:00 p.m., which will impact parking. Â The earlier you arrive, the less far you will have to walk!
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As ever, please feel free to invite family and friends. Â We look forward to seeing you there!
Confessions and Mass will be upstairs, both Friday and Saturday.
First Friday, May 4th:
Priest: Rev. Matthew Phelan, O. de M. (Parochial Vicar, Our Lady of Lourdes Roman Catholic Church)
Location:Â Church of the Immaculate Conception, Main Church
Time: 7:00Â p.m., preceded by Confessions upstairs at 6:30Â p.m.
This Traditional Latin Mass will be the Mass of the Sacred Heart of Jesus, offered in Reparation to The Sacred Heart of Jesus.
First Saturday, May 5th
Priest: Rev. Gerald P. Carey (Pastor, Our Lady of the Assumption Roman Catholic Church)
Location:Â Â Church of the Immaculate Conception, Main Church
Time: 9:00 a.m., preceded by Confessions upstairs at 8:30 a.m.
This Traditional Latin Mass will be the Mass of the Immaculate Heart of Mary with a commemoration of St. Pius V, offered in Reparation to The Immaculate Heart of Mary.
Unfortunately, there is a five-minute delay at the beginning of the YouTube video. Please move the red dot forward at the bottom of the video after it begins to get to the beginning of the Mass. Thank you.
Tomorrow’s solemn pontifical Mass at the basilica shrine in Washington, D.C., will be either the most attended, or second-most attended, traditional Latin Mass in the United States in the last 50 years.
Until now, the 2010 Mass in the same location, the upper church of the Basilica of the National Shrine of the Immaculate Conception, held the top honor, with “more than 3,500 people,” according to the Washington, D.C. archdiocesan newspaper. Can it be topped?
The celebrant for the 1 p.m. Mass will be His Excellency Alexander K. Sample, who issued the following “tweet” yesterday:
I am TRULY looking forward to gathering with those who will participate in the Pontifical Solemn High Mass I will celebrate according to the 1962 Missal at the National Shrine of the Immaculate Conception in D.C. Sat at 1:00 pm. EWTN to broadcast it live.
The following distinguished list of sacred ministers does not include clergy who will assist with other roles in the sanctuary, and the many priests, brothers and seminarians who will be in the procession and sit in choir:
ArchbishopÂ
The Most Rev. Alexander K. Sample, Archbishop of Portland in Oregon
Assistant PriestÂ
Rev. Fr. D. B. Thompson, Diocese of Lake Charles (Louisiana)
Deacon
Rev. Fr. Gregory Pendergraft, Priestly Fraternity of Saint Peter Pastor, St. Stephen of Hungary Parish; Allentown, Pennsylvania
Subdeacon
Canon Andrew Todd, Institute of Christ the King Sovereign Priest;Â Rector, Oratory of Sts. Cyril and Methodius; Bridgeport, Connecticut
First Master of CeremoniesÂ
Rev. Fr. Zachary Akers, F.S.S.P. ;Â Director of Development, Priestly Fraternity of Saint Peter; South Abington, Pennsylvania
Second Master of CeremoniesÂ
Rev. Fr. Gregory Eichman, Priestly Fraternity of Saint Peter;Â Chaplain, Mater Dei FSSP Latin Mass Community; Harrisburg, Pennsylvania
Deacons at the Throne
Very Rev. Fr. Josef M. Bisig, Priestly Fraternity of Saint Peter;Â Rector, Our Lady of Guadalupe Seminary; Denton, Nebraska
Rev. Canon Matthew Talarico, ICRSS; Rector & Provincial Superior;Â Institute of Christ the King Sovereign Priest; Chicago, Illinois
Subdeacon of the Cross
Rev. Fr. Ernest Cibelli Pastor, St. Mary Catholic Church; Hagerstown, Maryland
The music for the Mass consists of some of the finest Catholic polyphony ever written, along Greogrian chant that will most certainly be given pride of place.
Two choirs will sing before the procession and Mass: one from the Lyceum School in South Euclid, Ohio; and another from Saint John the Baptist church in Allentown, N.J.
All of the Gregorian chant propers of the Mass will be sung by the men’s schola from Saint Mary Mother of God church in Washington, D.C., directed by Mr. David Sullivan.
The choir of the Basilica of the National Shrine of the Immaculate Conception, directed by Dr. Peter Latona, will sing sacred polyphony and motets from the Renaissance period, joined by instrumentalists from the Washington Cornett and Sackbutt Ensemble. Pipe organ played by three organists from the shrine will be prevalent during the Mass, including J.S. Bach’s “Fantasia in G Major,” also known as “Pièce d’Orgue.”
The polyphonic ordinary of the Mass will be “Missa Salve Regina” by Father Tomás Luis de Victoria.
After the schola has chanted the Offertory proper, the shrine’s choir will sing “Ave Maris Stella” by Claudio Monteverdi.
After the Communion proper has been chanted by the schola, the shrine’s choir will sing “Caro Mea” by Pierre de Manchicourt, “O Sacrum Convivium” by Thomas Tallis, “Beata Es Virgo Maria” by Vincenzo Ugolini and “Magnificat” by Luca Marenzio.
The Mass is sponsored by the Paulus Institute for the Propagation of Sacred Liturgy (which organized the 2010 Mass).
An event page for tomorrow’s Mass can be found here.
Donations to help defray the expenses for Mass, which will be broadcast live and worldwide on  EWTN with commentary from two monsignori, can be made here.
Previous Rorate advance coverage of the 28 April solemn pontifical Mass can be found here, here and here.
A priest and regular NLM reader, responding to the series on canonical or liturgical digits (see here), sent this note to me:
I was wondering if, in your study, you have come across any authors who explain the double ablution that takes place in the traditional liturgy: first with wine, then with water and wine.
The basic nut I am trying to crack is: I feel like a single ablution is not enough whenever I purify the sacred vessels—whether it is done with water only, or in the more traditional way, with both water & wine. It seems right that there be two ablutions before any further cleaning of the chalice (such as with soap & water, as is common in most hygiene-minded sacristies dominated by busy lay sacristans today) be done. I’m hoping to find some older commentaries on the purification that might (or might not) lend an argument to my feelings and impressions.
I have not seen an explanation in the sense of a moral or theological explanation, but of course the rubrical authors speak extensively about how it is to be done, and the basic reason why. For example, O’Connell’s The Celebration of the Mass says (p. 286):
The proper quantity of wine to be taken [at the first ablution] is about the same as had been taken at the Offertory, so that all the surface of the chalice that had been touched by the Precious Blood will be covered by the wine. When the celebrant has received sufficient wine he raises the chalice slightly as an indication to the server. The celebrant may then rotate the chalice carefully once or twice in order that the wine will pass over the surface that had been touched by the Precious Blood. He drinks the Contents of the chalice at the same point on the edge at which he had received the Precious Blood. … Next the celebrant takes the chalice with the second, third, and fourth fingers of each hand around the cup, and the joined index fingers and thumbs within it. .. The amount of wine and water (together) to be taken will again be about the quantity of the Precious Blood. Rubricians direct that at the second ablution a little wine and a good deal of water be taken: (a) to make sure that when the second ablution has been drunk none of the Sacred Species will remain to be wiped up by the purificator; (b) because water is more cleansing than wine (especially than sweet wine, which is sticky); (c) to avoid staining the purificator.
This passage seems to confirm the reader’s intuition that a thorough cleansing is only possible with “two goes at it.†It seems to me that this was a matter of common sense developed over centuries of experience, and that it should be adopted today even in the context of the Ordinary Form, in accordance with the principle that we ought to exercise epikeia or good judgment with respect to laws to be followed, and always seek the common good—which begins with the proper treatment of the sacra mysteria, for, as St. Thomas Aquinas teaches us, “the common spiritual good of the entire Church is contained substantially in the sacrament itself of the Eucharist†(Summa theologiae III, q. 65, a. 3, arg. 1).
It is interesting to note, in terms of development (if it can be called such), that in the traditional Roman Rite the purificator does not ordinarily come in contact with the consecrated species, and therefore the Rituale provides no special blessing just for purificators. However, since corporals and palls do come into contact, there is a special blessing for them that is also “reservedâ€; an ordinary priest had to be delegated to bless a corporal/pall. Nowadays, the opposite obtains: purificators are often soaked with the Precious Blood by extraordinary ministers and clerics, while corporals more or less do not come into contact with the host due to the continuous use of the paten (although I have been told that some priests are sloppy in how they fracture the host). Besides, the modern Book of Blessings does not actually intend to bless the Mass linens as such.
What the foregoing shows is the beautifully consistent logic in the traditional practices: every detail makes sense. What is supposed to come into contact with the consecrated species is duly and properly blessed by the proper hierarchical authority; what is not supposed to come into contact is not so blessed; and the rubrics themselves govern the disposition and use of all items so that the sacred species will be treated with utmost care and reverence. One suspects that this is why the entire set of customs “had†to be dismantled by the modernists: they could see that it was a total system and had come to despise its rigor, impersonalism, objectivity, and sacrality. As Alice von Hildebrand once remarked, you either have to patiently accept it all and submit to it as the sweet yoke of Christ, or you will chafe at the bonds like a restive horse.
The Archdiocese of Philadelphia has established a “quasi-parish†dedicated to the 1962 Latin Mass.
Last week, within 24 hours of a papal exhortation on holiness that chided Catholic traditionalists for “rigid resistance to change,†Philadelphia Archbishop Charles Chaput established a parish dedicated to the traditional Latin Mass.
Gasps and thuds followed, the sounds of aging church liberals fainting. They detest traditionalists, and they see the revival of the Latin Mass as a trad fad to return to the 1950s.
Except nostalgia isn’t fueling the surge in the Latin Mass, but young Catholics.
Chaput’s move reflects their small but growing demand.
“I think that for many people, there is a desire to connect with the tradition, to link old and new,†Archbishop Chaput told me in an email response to questions. “A growing number of younger Catholics are often drawn to the rich beauty and tradition of the Latin Mass. And while their parents and grandparents remember it well, it is something that has not been part of their normal liturgical experience. So, I think that natural curiosity is part of the draw. In a society saturated with superficiality and noise, people are desperate for this kind of deep prayer and sacred ritual. There’s a reverence in the (Latin Mass) that moves the heart to wonder and awe of the holiness of God – something hard to find in today’s busy culture.â€
The archdiocese’s “quasi†— or experimental — parish will be at the former St. Mary’s Church in Conshohocken, Montgomery County, effective Aug. 1. Clergy will be provided by the Priestly Fraternity of St. Peter (FSSP).
“While it remains to be seen if this community will flourish so as to become a parish, the establishment of a quasi-parish to provide this spiritual care appears to be most fitting at this time,†Archbishop Chaput said in his decree, dated March 14 but released publicly last Tuesday, the day after Pope Francis’ call to holiness, “Gaudette et Exsultate†(“Rejoice and be Gladâ€) was published.
Since the Vatican II reforms of the 1960s, Catholic liberals have sought to change traditional liturgical practices. They interpret Vatican II documents the way a psychic interprets tea leaves, divining penumbras and emanations in what they call “the spirit of Vatican II.†Their improvisations led to liberalizing trends — stripped altars, tabernacles moved aside, felt banners replacing Catholic baroque art. Last week, I saw video of a Mass where the Blessed Sacrament was carried to the sanctuary by a whirring, blinking drone. The drone should be named “The Spirit of Vatican II.â€
The deeply contemplative, pre-1965 Catholic Mass, called the “Extraordinary Form,†was (more or less) the common way of worship for Catholics for 400 years. Vatican II’s “spirit†dismantled it, replacing Gregorian chants with folk guitars and sappy Marty Haugen show tune hymns (“All Are Welcomeâ€). It also introduced a happy-clappy “community worship†style so casual that suits, ties and chapel veils gave way to jeans, sneakers and sports jerseys. Spiritual unseriousness hit the clergy first, the people next. Both have headed for the exits ever since.
Fifty years later, by every measure, the Church in America is worse off than it was, from vocations to devotions, baptisms, marriages and the precipitous drop in Sunday Mass attendance, accelerated in the last decade by universal disgust of the predator priest scandals.
It is a coincidence that a reader invited me to the Latin Mass at Our Lady of Czestochowa in Doylestown last week, where it’s offered on the second Sunday each month. Since I was the first generation of Catholics raised after Vatican II, I’ve no recollection of the Latin Mass.
There were about 60 people present. Most were under 40, and half were either teenagers or twenty-somethings. There were jackets and ties and chapel veils. The language was alien, but not alienating. It sounded warm and sacred. The priest was a priest, not a jocular emcee, and there was sense of holiness, not holier-than-thou. These are serious Catholics.
There was no chit-chatting in the pews, no one checking their phone or reading the parish bulletin to pass the time until Mass began. All were in prayer or contemplation. Everyone knelt at the altar rail to receive Communion on the tongue, and there were zero early departures for the parking lot.
It was a good experience. But I’m a three-and-out guy. I give something three tries before I judge — who am I to judge? — whether it’s the real deal or first fervors.
Why are the young attracted the Latin Mass? They have a spiritual thirst that Vatican II failed to quench.
Maybe they see the God-sized hole in the lives of so many their age, a spiritual void driving the opioid crisis and other “diseases of despair†in the American middle class, and they reject it.
My guess is, however, if the regular Catholic Mass was done the right way, without clapping, show tunes, jokes and drones, there would be no call for the Latin Mass.
As regular parishes close throughout the archdiocese, a Latin Mass parish opens.
By Gregory Dipuppo from his site: New Liturgical Movement
The story has been told many times and in many quarters how Mons. Annibale Bugnini, the secretary of the committee for implementing Sacrosanctum Concilium, would “sell†the items in his program for radical changes to the liturgy, changes that were neither asked for, nor even distantly imagined by the Fathers of Vatican II. He would tell Pope Paul VI that the proposed changes were strongly recommended by the expert (or supposedly so) liturgical scholars, while telling the scholars (or at least the more sober among them, those who needed reassurance) that the Pope himself insisted on such changes. Fr Louis Bouyer, a personal friend of the Pope, attests this explicitly in his memoires, in which he describes Bugnini, with the rhetorical restraint so typical of the French, as a “criminal and unctuous†man, “as devoid of learning as he was of honesty.†(Bugnini was later made an archbishop, but never a cardinal, and “promoted†to nuncio in Iran as the regime of the last Shah was collapsing.) As summed up by Sandro Magister in an article published in 2014:
“Paul VI, conversing afterwards with Bouyer about one of these reforms ‘which the Pope had found himself approving without being in any way more content with it than I (Bouyer) was’ asked him: ‘But why did you all get entangled in this (particular) reform?’ And Bouyer replied: ‘Because Bugnini assured us that you absolutely wanted it so.’ To which Paul VI answered: ‘But is it possible? He told me that you were unanimous in approving it …’ †(My translation of the full article can be read here: “Fr Louis Bouyer on the Liturgical Reform and Its Architects.â€)
Today, Magister gives a fascinating follow-up to this topic, a series of stories from the diaries of Virgilio Cardinal Noè, who served as Papal Master of Ceremonies during the earliest and wildest years of the reform, from 1970-82. These stories are cited from a new book published in Italian by Mons. Leonardo Sapienza, “Paolo VI: Una Storia Minima.†(On the website linked by Magister, it is described as a book of “fioretti – little flowersâ€, the name of a very famous collection of anecdotes about the life of St Francis of Assisi and some of the early Franciscan Saints.) No one will be surprised to read that Paul VI himself expressed grave reservations and disappointment about some of these changes, although he himself had approved them, and, heroically exercising the virtues of Prudence and Fortitude, did nothing to correct them. Here are just a couple of examples; there are more in the original article linked above.
“on June 3, 1971, after the Mass for the commemoration of the death of John XXIII, Paul VI commented: ‘How on earth in the liturgy for the dead should there be no more mention of sin and expiation? There is a complete absence of imploring the Lord’s mercy. This morning too, for the Mass celebrated in the [Vatican] tombs, although the texts were beautiful they were still lacking in the sense of sin and the sense of mercy. But we need this! And when my final hour comes, ask for mercy for me from the Lord, because I have such need of it!’ And again in 1975, after another Mass in memory of John XXIII: ‘Of course, in this liturgy are absent the great themes of death, of judgment…’ â€
“Before every Mass, while he was putting on the sacred vestments, Paul VI continued to recite the prayers stipulated in the ancient missal ‘cum sacerdos induitur sacerdotalibus paramentis,’ (when the priest puts on his priestly vestments) even after they had been abolished. And one day, September 24, 1972, he smiled and asked Noè: ‘Is it forbidden to recite these prayers while one puts on the vestments?’ ‘No, Holy Father, they may be recited, if desired,’ the master of ceremonies replied. And the pope: ‘But these prayers can no longer be found in any book: even in the sacristy the cards are no longer there… So they will be lost!’ â€
Paul VI during a pastoral visit to Venice, with Patriarch Albino Cardinal Luciani, who would succeed him as Pope with the name John Paul I for 33 days in August and September of 1978. Virgilio Noè, a curial Monsignor at the time this photo was taken, is seen on the right. (Public domain image from Wikipedia.)
posted by Brian Williams on his site: www.liturgyguy.com
The following guest post was written by Father Eric Andersen, pastor of St. Stephen Catholic Church in Portland, Oregon. St. Stephen’s is a parish which offers both forms of the Roman Rite.Â
Many Catholics do not know their liturgical heritage. Experiencing a Solemn Traditional Latin Mass for the first time can seem so unfamiliar. At first, one might feel disoriented. What is going on? How do I participate?
If you are new to the Latin Mass, my recommendation to you is not to worry about how to participate. Put down the booklet all together. Watch and listen in the silence and let your prayer arise. Have no expectations. Let yourself be surprised. Let the Holy Spirit be your guide. Treat this time like a holy hour before the Blessed Sacrament. Realize that during this Holy Hour, something magnificent is happening: Jesus Christ, the High Priest, is offering the Holy Sacrifice.
As you observe in silence, get the big picture first. You know more than you think. You already know the basic structure of the Mass: Procession, Incensing of altar, Kyrie, Gloria, Opening Prayer, readings, Sermon, Credo, Offertory, more incense, Preface, Sanctus, Canon (Eucharistic Prayer I in silence), Pater Noster (Our Father), Agnus Dei, Communion, Ablutions (purifying the vessels), Closing Prayer, Blessing, Recession.
There are some other moments you might not be so familiar with, such as the Sprinkling Rite, the Prayers at the Foot of the Altar and the Last Gospel (The Prologue of St. John). Observe them. Take it all in and get the big picture. Don’t worry about what to say or do. Just follow the directives to sit, stand, or kneel as they are given. If you know the chants and responses, sing along. Otherwise, don’t worry about it at this point.
After one or two Masses participating in this way, then pick up and read through the missalette before the Mass starts. Look at the basic structure of the Mass so you know ahead of time what your road map will be. Once you know where you are going, an appropriate way to participate is to pray the Mass like the Divine Office, silently praying the words in English, while the priest prays them quietly in Latin.
If I could not hear anything, I would still know exactly where the priest was in the Mass by watching it. Whereas, if I were to attend the modern Roman Rite of the Mass, without hearing anything, I would need a translator using sign language, or pointing to the right place in the booklet, to tell me what was happening at any moment in the Mass. Why is that?
The reason is that the modern Roman Rite relies upon the spoken word. On the other hand, the Traditional Roman Rite communicates on various non-linguistic levels, relying heavily on ceremony to communicate what is happening. The spoken words are veiled behind a sacred language, and also veiled in silence because the Canon is prayed in a whisper. Fr. James W. Jackson, FSSP writes:
“The chants of the Sanctus are followed by profound silence, the first time in the Mass for silence of this depth––silence from the priest and silence from the faithful. This calls to mind not only the high priest of old going into the Holy of Holies alone, but also that the carrying of the Cross has come to an end, and Christ is now nailed to it.…The silence of the whole congregation––even if there are priests in attendance or if a bishop is attending––humbles us, as it is symbolic of the fact that none of the apostles or disciples raised their voices in defense of Christ at any time during His Passion†(Nothing Superfluous, p. 200).
Go see for yourself, and let the Traditional Latin Mass surprise you.
Archbishop Alexander Sample of Portland, Oregon, will offer a pontifical Solemn Mass in the Traditional Rite at the Basilica of the National Shrine of the Immaculate Conception in Washington, DC, on Saturday, April 28, at 1PM. The occasion is the commemoration of the 10th anniversary of the promulgation of Summorum Pontificum.
will be the celebrant of the pontifical Solemn Mass in the Traditional Roman Rite
commemorating the 10th anniversary of the issue by Pope Benedict XVI
of the Motu Proprio Summorum Pontificum
to be held at the Basilica of the National Shrine of the Immaculate Conception.
WASHINGTON, DC, SATURDAY APRIL 28, 2018, AT 1P.M.
His Excellency Archbishop sample was appointed Bishop of Marquette by Pope Benedict XVI on December 13, 2005. He is the first member of the American hierarchy to be born in the 1960s–in Kalispell, a scenic town in rugged western Montana. He chose as his motto Contemplare Vultus Christi –to look upon Christ’s face. On January 29, 2013, he was appointed by Pope Benedict XVI as Archbishop of the Archdiocese of Portland in Oregon.
His Excellency holds a licentiate in canon law from the pontifical University of St. Thomas Aquinas in Rome (the Angelicum), as well as a Bachelor of Science degree and a Master of Science degree in metallurgical engineering from Michigan Technological University.
When Pope Benedict XVI issued Summorum Pontificum in 2007 then-Bishop Sample decided to learn on his own to celebrate the Traditional form of the Roman rite. In 2012 he announced he would offer the Mass approximately once a month on Sundays in his cathedral church. He has also ordained transitional deacons for the Fraternal Society of St. Peter in the Traditional form.
At the climax of the 2016 Summorum Pontificum pilgrimage to Rome, Archbishop Sample celebrated a pontifical Solemn Mass in the Traditional form at the faldstool at the altar of the Chair of St. Peter at the Basilica of Saint Peter.
The Paulus Institute recommends the video of his Excellency’s address at the 18th Cologne International Liturgical Conference, held at Herzogenrath on 29 March – 1 April 2017, which is below:
and also his homily at the Brigittine Monastary of Our Lady of Consolation in Amity, Oregon, March 1, 2014, below:
Donations to The Paulus Institute would be appreciated to offset the considerable expenses of the 2018 shrine mass — particularly for live video broadcast, professional photography, quires for musical accompaniment, etc., either by PayPal at our website, or by postal mail to:
The Paulus Institute
PO Box 201
Great Cacapon, WV 25422
