Saturday, September 29, 2007

BOYCOTT: Miller Beer sponsors anti-Christian event

Bloggers: Spread this news please!!!

If Miller Beer had sponsored an ad which took a poke at Martin Luther King, they would be considered racist. If they sponsored an ad which took a poke at the Torah, they would be considered anti-semitic. If they sponsored an ad which took a poke at Ramadan, they would be considered anti-muslim. Any such thing would probably spark an investigation by the government. But, if you want to take a poke at Christians and Catholics, that's perfectly fine.


The Catholic League has called for a boycott of Miller Beer because of their sponsorship of an ad which trashes the Last Supper. This is not only offensive to Catholics, but Christians everywhere.

It gets worse. Bill Donohue sent a followup letter to the executives of Miller with pictures of the highly immoral event which they are sponsoring this Sunday.

Original boycott explanation by Catholic League

Followup boycott info by Catholic League

EDIT: Miller Brewing Co. sells beer under a number of names of which I was unaware. Among dozens of specific names, they include the following:

Red Dog
Henry Weinhard's
Olde English

More newscoverage:

Boycott of Miller Beer Launched Because of Sponsorship of Sadomasochistic, Anti-Christian Gay Parade (Lifesite News)

Catholic Group Boycotts Miller over anti-Christian Event (Crosswalk)

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Friday, September 28, 2007

6 Nuns Excommunicated in Arkansas

First on September 14th, news broke about a declaration of excommunication incurred by members of the Army of Mary - a seemingly traditional and orthodox society, now considered a heretical one by the Vatican. Heresy and disobedience are far from orthodox, no matter how traditional or devout they are. The Vatican had been involved in a 6 year investigation, along with Canadian bishops, of the Army of Mary which has its base in Canada, and they found things that put up all kinds of red flags. Among the most notable, is that the 86 year old founder claims to be a reincarnation of the Blessed Mother. For heaven's sake! How can any Catholic not see that this is heretical?

In 2001, the Canadian Bishops made a doctrinal note on the Army of Mary citing a list of troubling qualities. The Congregation for the Doctrine of the Faith (CDF), which was headed by Josef Cardinal Ratzinger - now Pope Benedict, joined the investigation.

Now, 6 nuns at the Sisters of Our Lady of Charity in Hot Springs, Arkansas have refused to let go of the Army of Mary after being counseled on the matter by diocesan authorities on the heresy involved (in other words, they chose disobedience over humble, Marian obedience), and have thus have brought upon themselves excommunication.

The website has a link to the Community of the Lady of all Nations, which is affiliated with the Army of Mary.

There are various affiliations which the CDF has named as follows in it's declaration (the first link above):


From CBS News: [emphasis mine; my comments in red ]

The six nuns are associated with the Good Shepherd Monastery of Our Lady of Charity and Refuge in Hot Springs. Sister Mary Theresa Dionne, one of the nuns excommunicated, said the nuns will still live at the convent property, which they own.

"We are at peace and we know that for us we are doing the right thing," the 82-year-old nun said. "We pray that the church will open their eyes before it is too late. This is God's work through Mary, the blessed mother, and we're doing what we're asked to do." [Translation: NON-SERVIAM! I will not serve! Sorry Sister, but Mary was the model of obedience and can't be too pleased with this choice.]

At a news conference, Hebert said the nuns "became entranced and deluded with a doctrine that is heretical." He said church officials removed the Eucharist - which Catholics revere as the body of Christ - from the monastery on Tuesday night. [How terribly sad that they still don't see their non-serviam - God have mercy on them.]

In the same article:
A spokesman for the Army of Mary called the excommunication of the nuns and the other members of the sect an injustice. Father Eric Roy said Giguere has not claimed to be the reincarnation of the Virgin Mary, and said the 86-year-old Quebec woman "receives graces" from the Virgin Mary and God. "The Virgin Mary took possession of her soul. I would rather say it that way," said Roy, superior general of the Sons of Mary, an associated group. [Possessed by Mary?!?!?!]

Excommunication is not "kicking someone out of the Catholic Church". It is the way that Holy Mother Church lets her children know that they are taking a position on something which seriously jeopardizes their salvation. It is an attention-getter. We can only hope that removing the Eucharist will have sparked some deeper reflection on their parts.

The problem here is that people get caught up in the good fruits, devotions, and other God-pleasing things, and dismiss negative things as nothing to be concerned with. In some cases, it's a matter of people weighing the large amount of good over the seemingly small amount of bad things - a very, very dangerous and presumptuous thing to do. When it comes to private revelations authenticity is verified or negated by alignment, or misalignment, to Catholic teaching. It's one of the very first steps in the discernment process.

This whole episode, from unauthorized ordinations to not accepting the Church's judgment - that the Army of Mary involves heresy (as in not suitable for Catholics), is a good illustration of what can happen when too much stock is put into a private revelation before it has gained full approval. People can't let go when a negative judgment comes down, and this is why the Angel of Darkness likes to use this tactic. He gets Catholics to disobey the Catholic Church, in favor of their own personal judgment. And, I might add, there were good fruits such as vocations, availability of adoration, confessions, etc. People wonder how Satan can make use of seemingly holy things and behaviors. Now it is visible - by using their attachments - even positive attachments - to fall into disobedience.

Folks, even when we don't fully understand why the Church condemns something, we must ascent and accept the decision in humility. We have to consider that we may not have all of the facts considered by the Vatican. In fact, I would not be surprised to learn that there are Catholics involved in one of those affiliations, who were unaware that the founder was claiming to be a reincarnation of the Blessed Mother.

If you are involved with the Army of Mary or any of the other groups named, please - don't get caught playing into Satan's hand through a non-serviam (I will not serve). Meditate on the obedience of Mary: Fiat mihi secundum verbum tuum.

Authentic private revelations do not yield heresy! Catechesis is desperately needed in this regard with the way people follow alleged apparitions and private revelations these days. It's not to say some aren't authentic, but there is a discernment process that must take place and we should never get so involved as to disregard Holy Mother Church when she speaks contrary to our own feelings.

Please join me by including all members of these named groups in your prayers. May humility rule and bring them home for a new beginning.

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Online Poll by Fr. Z - Whaddya call this Mass???

It's been driving me nuts, and I'm sure it has done the same to other bloggers and writers. To keep saying, Extraordinary Form of the Roman Rite is a mouthful, and a keyboard-full to write.

There have been objections to certain expressions, and the list of variables is long. Here is a glimpse into Fr. Z's original poll - a snapshot in time. Those in red are in a run-off poll in which you can participate to find the most popular expression. This is your chance!!! The more participating, the better the results. Emphasis is mine.

What should we call Holy Mass according to the 1962 Missal?

  • Tridentine Mass – 420 – 19%
  • classical Mass – 45 – 2%
  • Latin Mass – 55 – 3%
  • pre-Conciliar Mass – 16 – 1%
  • Mass of all time 60 – 3%
  • the true Mass 74 – 3%
  • extraordinary form/use (forma extraodinaria) – 394 – 18%
  • usus antiquior – 109 – 5%
  • vetus ordo – 52 – 2%
  • older form of Mass – 73 – 3%
  • Mass of Bl. John XXIII – 167 – 8%
  • immemorial Mass – 16 – 1%
  • Mass of St. Pius V – 35 – 2%
  • traditional Mass – 143 – 7%
  • Johannine Mass – 21 – 1%
  • Traditional Latin Mass or TLM - 498 – 23%

    Total Votes: 2184 Started: 21 September 2007

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Fr. Perrone's Sermon from the Exaltation of the Holy Cross

As if being short on time isn't bad enough with regards to posting, blogger was not cooperative for the last two days that I had a few minutes to post. I'm' finally in and want to bring you the Sermon of Fr. Eduard Perrone on the Exaltation of the Holy Cross. This is from Grotto's first Mass of the Extraordinary Use in over 40 years.

Exaltation of the Holy Cross, 2007

In a penetrating passage of the letter to the Galatians, Saint Paul expressed the only way in which one can rightly say that Christ’s crucifixion was an ‘exaltation.’ Not by way of oratorical flourish, or bombastic indulgence, Paul soberly conveyed a meaning of the Christ’s cross that was expressive of the deepest involvement possible of a human creature in the divine act of our Lord’s sacrifice. Surely, he was aware that the cross in and of itself was hardly a thing to boast about. There is no exaltation in crucifixion. The cross was an instrument of shame, torture and execution. “Accursed! is anyone who is hanged on a tree”–he wrote. Yet, strangely, he boasted about Christ’s cross, boasted because he saw it as a means for him to become assimilated to Christ. “Through it,” he says, “the world has been crucified to me and–note this–I to the world.” This seemingly strange shift of focus from Jesus crucified to Paul crucified (in a manner of speaking) indicated, among other things, that there can be an enduring way in which Christians participate in Christ’s singular act of sacrifice. What our Lord experienced on Good Friday could involve henceforth, in some manner, every member of the Church by participation.

In the long history of the Church, there have been various ways it has identified with our Lord’s passion and death. In a corporate sense, she has known suffering persecution, suppression, and ridicule from those who have opposed her. But in an ascetical sense, the cross of Christ has been integrated into the life of the Church’s membership through the spiritual discipline and moral regulation of a Christian’s life. Consequently, being ‘fully alive’ is a wholly different thing for a Christian than for a sensualist or a worldling. Paul’s sense of this was expressed in these terms: ‘Life for me is Christ. The life I live now is not my own: Christ is living in me.”

A “life no my own!” This sense of identity of the Christian with Christ-crucified found expression not only in the circumscribed manner in which Christians were to live in the midst of the world, but also in the way they were to worship. It became evident, already from apostolic times, that there was an intrinsic connection between our Lord’s death on Good Friday and the worship which was rendered to God as it centered about the mystery of the Holy Eucharist. Again, it was Saint Paul who made explicit the connection: “as often as that you eat this bread and drink the cup, you proclaim the Lord’s death, until He comes” (1 Cor 15).

There are some indicators in the celebration of the Holy Eucharist which express its sacrificial nature. The use of an altar (which is a stone-table used expressly for sacrifice), the requirement of a priest (the very name which means ‘one who sacrifices’), the consecration of the two separate species as a symbol of death’s separation of blood from the body, and the revelatory import of our Lord’s words of consecration as a Body to be ‘given up’ and a Blood to be ‘poured out,’ words with deep sacrificial signification. Thus the Catholic Church has always rightly understood that the Mass is the re-presentation of the one sacrifice of Christ on the cross; that the Mass is the ‘Exaltation’ of that once bloody offering now in a manner ever as much real but unbloody. This perennial truth of apostolic faith concerning the nature of the Mass–its sacrificial nature–has become obscure in the thinking of many, if not most Catholics in these times. The causes of this ambiguity are not hard to trace in liturgical practices which often have not sufficiently acknowledged the sacrificial nature of the Mass.

Tonight we are reinstating in this parish church a manner of celebrating Holy Mass that was known and practiced by generation upon generation of our spiritual ancestors. It was the way Mass had been celebrated for many centuries. Until the latter part of the 1960s, the so-called Tridentine form of the Mass had been said in this church, and in the three preceding church structures on this spot which this building has replaced. While I believe that what has taken the place of the traditional Mass since that time has been valid and–dare I have hope to say holy?–yet there has been, in my view, something lacking in the newer rites in their ability to convey in a wholly satisfactory way something essential to the Mass. And that element is its sacrificial nature.

As you well know, His Holiness, Pope Benedict XVI has, for reasons he made abundantly evident in his earlier writings, now conferred upon all priests of the Roman rite the faculty to celebrate Mass in its former and traditional form. He conveyed his will in the extraordinary form of a moto proprio. How should we understand of this act of the Pope who has now spoken with the full power of his command over the universal Church? Is this a thing of great consequence either for the weal or woe of the Church, or is it merely an insignificant gesture with little practical import?

Personally, I believe that the moto proprio permitting the universal celebration of the Traditional Mass is a momentous act of the Supreme Authority of the Church, one which, in history, may prove to have been a signal event in the record of these times. As you know, reaction to the Holy Father’s initiative has been mixed. Those who expressed dismay over this ‘turning back of the clock’ (as it has been termed) have seen–rightly in my view–that there is a far reaching significance to the return of the old Mass which even many of its most ardent proponents have not grasped.

To return to a long-lived, stable liturgical past, to reconnect ourselves to our apostolic roots through the recovery of the so-called Tridentine form of the Mass means much more that the reenacting of old rituals now near-forgotten. Rather, it signals an entire reordering and redirecting of an all-too wayward manner of modern Catholic life which has suffered losses in so many ways: theological, moral, pedagogical and sacerdotal among them. The old rite is a unequivocal confirmation and expression of the essential, perennial truths of the Catholic faith. It has proved itself over many past ages to be a unitive force in securing a common worship, moral adherence to the commandments, the edifying example of clerical life and discipline, and creedal orthodoxy.

The old Mass stood as an impregnable fortress withstanding the attacks of ideological, political, social and doctrinal chaos on account of its longevity and its didactic clarity. This is demonstrated and ensured by those very precise terms in which the sacred rites of the old Mass are prescribed for their lawful execution. Nothing is left to chance; nothing is improvised. The certainty of the truths of the Catholic faith divinely revealed is mirrored in the precise and exacting manner in which priest, ministers and laity alike are bound up in a liturgical action that is not of their own making or subject to their own caprice. Like Saint’s life which was not his own, the life of the old Mass is not the property of any individual, but a common possession of the Church, an ancient Christian liturgical patrimony. As such, the Mass is a mystery that is relived, a trans-historical event into which one enters. Like ascending unto the holy of holies, it is an act of pilgrimage by which one checks his own personality and his self-importance at the door of the church when he becomes conscious of the Presence of God before him.

As I said already, the ‘old Mass’ (if I may call it that) means above all else, the renewal of the sacrifice of Christ. There’s no mistaking this emphasis in the celebration of the Tridentine Mass. We are here all involved in an immense liturgical drama, in which God Himself–not we–is the audience, the spectator. We are here for His good pleasure, to render unto Him that one pleasing act–the old Mass does not hesitate to say it–the act of propitiation and appeasement–which can compensate for the innumerable offenses and crimes committed daily against His Sovereign Majesty. While these elements of atonement for sin and placation of God’s justice are a necessary effect of the celebration of a valid Mass said in whatever form, those elements are thinly emphasized in the newer rite of Mass. The towering presence of God and the unworthiness of the worshipers before Him is given explicit visual and verbal expression in the deferential posture and prayers of the celebrating priest and the participating faithful. Thus the emphasis on silence before the Divine Presence; thus the great care exerted in the minute detail of the ceremonial. Everything has transcendent meaning and everything therefore must be given meticulous observance.

Why am I so glad to have the Tridentine Mass? It’s certainly not because the newer rite has no value or beauty of its own. In fact, there are, in my unimportant opinion, some real gains in the newer missal. Rather it is because there is lacking or minimized in the new rite something which I have the felt need to express in my worship of God.

Any one who has loved can testify that the desire of a lover is to give of himself to his beloved, not by any half-measures or feeble declarations of love, but by a full-blown donation of his life. That total gift of onself to another, in the fullest, is not literally possible. Only by the sacrifice of one’s life, by one’s death, in other words, is that possible. “No greater love has a man than that he lay down his life for his friends.” But what is not literally possible is made possible by vicariously, by a substitutional act of self-sacrifice. In such a way, Christ, taking our place, gave God the complete offering of Himself as an expression of reparatory love. Anyone who is aware of the price his sins demands and anyone who truly loves God, wants to give Him his all out of justice, out of love. He wants to become one with Him who gave Himself for us in the sacrifice of the cross. While only a rather small number of martyrs have been privileged to give full expression to their passionate desire for union with God, our Lord Himself gave every one of the faithful a means whereby they can express their whole-hearted love and render Him compensation for their sins. It is by the co-offering of themselves with Christ in the daily renewal of His sacrificial act. That is happens in the Mass. There is no getting around the fact that the Tridentine form of the Mass expresses this involvement of the members of Christ with Him in His sacrifice in an explicit way.

I would not want you to think that the reason for brining back the Tridentine Mass is for nostalgia’s sake, as a look backward. It’s rather for the unmistakable centrality of the Lord’s cross in the Mass. This, I believe, is what motivated our holy father to allow us once again to draw from our liturgical tradition in a more profound way the richness of the paschal mystery of Christ.

I can’t put into words how much it means for me to stand before God, both as a representative of the people, and as one who represents Christ, however unworthy I am of these offices and offer the Holy Sacrifice in the sublime form of the Tridentine Mass.

May our Lady, Holy Mary, the only one of our race who was truly worthy of the sacrifice of Her Son, intercede for us in this parish dedicated to Her honor, so that we may now more fully, more completely give of ourselves to God through this manner of offering the Mass, and that it will be a more effective means of sanctifying our people and of giving delight to the one who has love us, even unto death, death on a cross.

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Tuesday, September 25, 2007

Online releases I hope to find time to read....

I regret not being able to write much of late, but I have not been home long enough to do much posting.

Homiletic and Pastoral Review is one of my favorite Catholic periodicals. It's one of few to which I subscribe and I highly recommend the hard copy. It was originally written for priests to provide homiletic content, but also has a large lay audience, as well.

Each month, HPR puts a lead article online, and lists the remaining that are in that issue. The August/September issue is combined. The rest are monthly.

You may recognize the name of Fr. Kenneth Baker, SJ. He is the managing editor of HPR.

This months article is Our Passover Eucharist, written by Jeremy Holmes.


Adoremus Bulletin, a great place to search for all things liturgical has also put it's Sept edition online.

See the Table of Contents for September here

SANDRO MAGISTER: "La Civiltà Cattolica."

Interesting article by Sandro Magister, on a newspaper which has been in print in the Vatican since 1850. It has an extra director. Mr. Magister examines the significance of this move.

"La Civiltà Cattolica" Now Has an Extra Director – In the Vatican
It's cardinal Tarcisio Bertone. Since he became secretary of state, he has taken much more active control over what is written for the journal. Deleting, modifying, adding. Sometimes commissioning entire articles – like this one, for example, about priests who "desert" and then "come back"

If you don't think His Holiness is following the news, do read this article (hehehehehehehe....)

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Pro-Life Interent: Searches for Life!

Click the logo to go to ProLife Internet. Bookmark it and use it instead of just going to Google, Yahoo, or other search engine. Every time you do a search, money goes to pro-life organizations.

At one time, I had plugged "ProLife Search", which has since become defunct. But, here is the concept provided to us by Crossroads.

Saturday, September 22, 2007

274 Photos from Assumption Day 2007

I have really labored with posting a few photos at a time for any particular event. It is terribly time intensive. One of our parishioners is working through another way to share more photos out of Assumption Grotto with everyone and for now, this was the quickest way for me to bring these to you.

These photos were all taken by me on August 15, 2007. There are more pictures of Assumption Day, taken by others. In a later post, I will share another album with those.

I would encourage setting the time span to 2 seconds per slide from 4 seconds. It makes a big difference

EDIT: You will recognize many of the photos from the Anointing of the Sick and Benediction in my slideshow video that I shared not too long ago. Here it is again for new comers.

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New Email Address for the Te Deum blog

I do not have my regular email address - one that I have had for nearly 15 years, displayed publicly for obvious reasons. Many of you have that and may continue to use it. For those who want to contact me and don't have that email address, please do so at:

I will be closing the AOL account soon, so please update your address book on this if you were using that AOL address. It was the same as the one I now have listed at gmail, except it was

I will update my profile accordingly. You can always click my profile in the sidebar to find my contact email address.

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Thursday, September 20, 2007

Reminder: Helpers Vigil this Saturday

This Saturday is the Helpers Vigil.

It starts with Mass at St. Barnabas in East Point, then everyone drives to nearby St. Veronica where people gather for the Rosary procession which goes several blocks to 8 Mile Rd. There, two abortion clinics are just a couple of blocks from each other, on opposite sides of the Blvd. All 20 mysteries of the Rosary are prayed in the process and it is very peaceful.

Tuesday, September 18, 2007

Fr. Perrone's Adult Catechism Begins Monday, Oct 1, 2007

Whether you are a non-Catholic considering the faith, a Catholic who has not been Confirmed, have lapsed and want to come back, or are just a victim of the namby-pamby catechism of recent decades, this is a class for you. It is taught by a priest - Grotto's pastor.

When: Monday, October 1st
Time: 6:00pm (likely to 7:00 o 7:30)
Where: Grotto's school lounge
Duration: weekly until it is complete - sometime just before Easter.

While it is labeled for adults, it is not uncommon to have whole families or for teens in the class. If you have small children, just look at the upcoming content to know if you should send them out into the hall for for a time, or perhaps leave them with a sitter on a given night. You can always ask Father ahead of time or call the rectory if you feel there may be content forthcoming that is not suitable for young ears. Usually, this will only be one evening. And, it is limited in scope for such a broad audience.

I should mention that periodically, Fr. Perrone will hold chastity classes which goes into more depth. He does it the old-fashioned way, by holding one class for single females, another for single males, and one for married or engaged couples. I'm told he does not even allow widows or married-divorced in the class for married couples. And, he doesn't even flinch at the most undiscussible of topics, but he provides content based on one's state in life. I'm told he has no problem telling people straight out what they ought not be doing, discussing or thinking about unless they are married. His teachings on certain matters of chastity in marriage follow the thought process of Fr. Albert Lauer - the founder of Presentation Ministries. At least one popular topic counters that which is taught by Christopher West and I too have been won over by Fr. Lauer (and Fr. Perrone's) teaching in this regard. You can sift through the topics here to get an idea.

If I learn of such an indepth chastity class forthcoming, I'll try to get a post out on it.

Father Perrone considers it one of the most important things a pastor can do, next to the Sacraments. Especially where people are considering the faith, or have suffered from poor catechesis and drifted, Father feels it's his place to teach and answer questions. As much as I thought I knew my faith, all it takes is a room full of people, some of whom are struggling with certain teachings, to see the complexity of curve balls that can be thrown at a catechism teacher.

Believe me, Grotto is full of lay people who know their faith and could teach, but there is something special about a priest taking time out of his busy schedule to be with those who are in the process of making such a big decision in their life. Also, Father doesn't leave it to chance. Folks deserve a proper answer to these questions and he has had plenty of experience with a wide array of them. Ultimately, he holds himself accountable for what people are learning in his parish.

I have read countless horror-stories of problems that have happened in "RCIA classes" which are often led by lay people, some of whom think they know the faith, but do not. For those without a solid grasp of the catechism of the Catholic Church, they can do more harm in the spread of error, or fall into the "I'm ok, you're ok" trap when dealing with touch questions.

Don't get me wrong. These people mean well, but have not been taught well themselves and the errors are spread, or leave students feeling disheartened. I have seen several examples of people persisting in their conversion in spite of what they themselves knew were errant teachings by life-long Catholics.

Sometimes, those converting actually know the Catholic faith better than the instructor because their own research, sometimes taking years of study, led them home. I call some of them students of the School of Fr. Corapi - whose catechism on Catholic television has probably brought more people to a good understanding of the faith than any other single source. Fr. Corapi makes it a point to talk about common errors being taught by some within the Church so it makes them easy to identify.

Father makes no exceptions for anyone. There is no "test out" to avoid catechism for people converting or making Confirmation at the Easter vigil in the spring.

Fr. Perrone speaks with the same kind of frankness as does Fr. Corapi. No matter how badly he would like to see people come home to the Catholic faith, he teaches the truths of the faith in an unwaffling manner. People deserve the truth, not sugar-coated half-truths.

Ignorance is one thing, but opting out of learning your faith is another. Our Lord sacrificed Himself for us. We ought to sacrifice our time for Him. Even if we don't need it to strengthen our own faith, learning the faith well gives us the ability to help other souls whose faith is not as strong. I myself attended two years in a row and wish I could go back again this year, but I have a rough schedule. I plan on making it a point to go periodically just to brush up.

There is no word on which book Father will use this year. There is no charge for the class, just a modest book fee. If you are on low income and can't afford the book, talk to Father. It is more important to him that you learn your faith, than to not come because you can't afford the book.

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Monday, September 17, 2007

So much to post; so little time....


Due to an intense, upcoming work-cycle on my real job, I'm short on time.

I've had so much to bring to you that I am finding out there, in addition to wanting to continue several series I have started, including the most recent series on GIRM 160 with regards to the N.O. I want to re-emphasize that we will not totally abandon discussion of the reform of the reform, of the newer Mass - now called the Ordinary Form of the Roman Rite. Here is what we have on GIRM 160 thus far, if you are new to the blog:

Part 1: GIRM 160 (Introductory Post)
Part 2: Holy See clarifies GIRM 160 in November of 2000
Part 2.5: US Adapations to GIRM Approved for Submission
Part 3: Holy See Responds to US Adapations with Suggestions

I just want to explain that many of us have a huge learning curve having either fully embraced the Extraordinary Form of the Roman Rite - now to be celebrated weekly at 9:30am Sundays at Grotto, or at least wanting to test the waters with it. For this reason, there will be much content related to the "Old Mass". I am learning, and as I learn, I will post for your benefit. It is my hope that those who understand this Mass far better than I will add to our discussion in the comboxes.

I have gotten reminders about other series I started and we will get back into those soon. These include:

Series on Romano Guardini's book, Sacred Signs
Series on Altar Boy Program at Grotto

I also want to point you to some blogs you should visit for beautiful pictures from Solemn High Masses and Pontifical Masses which took place all around the world starting Friday. I wish I could name all the blogs, but am short on time.

I am going to ask fellow bloggers to drop their photo post links into this combox, or others who happen upon them. These are two good blogs to start with:

The New Liturgical Movement
What Does the Prayer Really Say?

MP3's and Video of the Solemn High Mass on EWTN are now online (scroll down).

Deo Gratias!

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Fr. Perrone discusses Extraordinary Form in his Sunday Column

What a read. Ongoing catechesis of the Extraordinary Form of the Roman Rite provided with full candor by Grotto's pastor.

September 16

By the time you read this our parish’s first foray into the Tridentine rite since the 1960s will have been part of Grotto history. I can’t predict how we priests and ministers of the altar will have fared in our sacred functions, nor how the ceremony will have been received by the attendees. Also unknown to me–apart from a private revelation (which I neither seek nor expect)–will be how heaven will have received our humble service of adoration, praise and propitiation. I’d like to think that our Lord, our Lady, and the heavenly choir of angels and saints will be pleased but I try to observe the distinction between hope and presumption.

There are some things that we’ll have to ‘grow into’ for celebration of the Tridentine Mass. We will need to be patient. The liturgy as we have known it these past forty years didn’t come to us all at once. There was a long preparatory period of liturgical experiment and gradual change. It is to be expected then that it’s going to take time for us to put some things in good order and to beautify our execution of the sacred rites.

Some things will directly concern you. The liturgical calendar will not be the same for the Tridentine as for the newer rite. Thus, the 16th Sunday after Pentecost–the Tridentine Mass Proper for today—is in the new calendar the 24th Sunday in Ordinary Time. Therefore the Scripture readings for the 9:30 Sunday Mass won’t match those of the other Masses. Then too, there is no role for a lay lector in the old Mass. When you sit and when you stand or kneel is also not the same. (The pastor is pleased to note, however, that the collection is a staple item in either rite.) As our Holy Father himself averred, the reintroduction of the Tridentine Mass, as a by-product, should effect a more reverent celebration of the Mass in the newer rite. The goal should always be to render to God a manner of prayer and ceremony that will be a little less unworthy of His Sovereign Majesty.

There are a limited number of Latin hand missals for use of the people available for sale in the Gift Shop. Also for purchase is the booklet The Ordinary of the Mass, the same as will be distributed by the ushers for use by the people at the Tridentine Mass. While hand missals contain everything–the Ordinary (that is, the recurring, unchangeable parts of every Mass) and the Proper (the readings, prayers and chants that change in every Mass)–the booklets will provide all that’s necessary for the intelligent participation by the congregation. It’s my intention to provide an inserted page of the Proper parts for the reference of the people, just as we have done in the past for the Latin Mass. In this way no one will be able to object: “we can’t understand the Latin Mass.” This is a an old canard employed by Latinphobes. Printed materials for the participation, mental and vocal, of the people have abounded in various forms for well over a century. There should be no excuse for any literate person to object to the Latin Mass on the grounds of incomprehension. On our part, we intend to do whatever is needed to enable you to be fully involved–in the true sense of aware and engaged–in Holy Mass, whether in Latin or in English, in the new form or the old.

If you’ll allow a spin-off from the preceding, I’d like to have a word on the subject of ‘active participation’ of the people at Mass. Participation of the people at Mass shouldn’t mean what Jimmy Durante complained about in vaudeville performances of his day, that is, ‘everybody getting into the act.’ Rather, the congregation at Mass should be involved in having the mind and heart raised to God, not by the mere physical engagement of the voice or bodily gestures. Nor does ‘active participation’ necessarily require the grasp of all the words being spoken. As a proof of this point by its opposite, think how you may have recited the Creed in English with the rest of the congregation while your mind may have paid little attention to what you were saying. The use of the vernacular language is no guarantee of intelligent, much less devout, involvement.

Much else occurs to me that might be said about the Mass, but space–mercifully for you–limits further ranting on the subject. If I may conclude with a little poetic turn of phrase, I would say that something new and thrilling is in the liturgical air, and I am invigorated by drawing in deep draughts of this heavenly ether.

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Fr. Perrone discusses: One Parish - Two Lectionaries....

An interesting question came into the combox of my photo post on the Solemn High Mass at Assumption Grotto and I took the question to Fr. Perrone. Our Pastor gives us a wise answer which I share here.

First, I need to give some background so that the question posed is fully understood by those who have never been to Grotto. We have probably one of the most unique socials every Sunday with only a few exceptions. Grotto is a commuter parish. I remember when the Cardinal opened the doors for people to assist at Mass at places other than their geographical parish. In part, it was a way to keep older parishes with few Catholics in it's boundaries, open. Only a small percentage of people come from the surrounding neighborhood. It would have been closed long ago if it had to rely only on people in it's geographical boundaries.

Because there are so many activities at Grotto (choir practice, seminars, plays, day's of recollection, etc) people would be there for hours - some waiting for the 1:00 outdoor procession and Benediction during the summer after having gone to the 9:30 Latin Novus Ordo. So, that began a tradition of weekly BBQ's after our 9:30 and Noon Masses thanks to the generosity of several parishioners who give their time to make it possible.

Some may think we are stuffy because we we don't socialize in Church - at all! While in church we give God our full attention. We give others our attention outside ofthe Mass.


Here is the question - repeated from that comment box. This is a good question, and an honest one, asked in a respectful way:

I do not post this as apprehension. The extraordinary form of the Mass is breathtaking to witness and participate but I do have great concern over the different calander for readings it follows, as mentioned in the Grotto News on 9/16. Do I have to choose which camp I am in to have a liturgical flow. I mean if I go to the 9:30 one week and the noon the next will I be off step in the cycle of readings? Also at the social after Mass those who go to the different Masses can not discuss the readings. It is a nice feeling when I go to bed at night to think every Catholic in the world heard the same Gospel reading that day...but what about now? I feel like I have to choose which Mass to follow. Hopefully I am ignorant to something that Fr. Perrone can help me understand, so we can all be on the same page.


The calendar is indeed different. Here there are gains and losses. The new lectionary with a 3 year cycle opened up a richer offering of the scriptures than the TM [Father often uses the simple expression "Tridentine Mass" and this is what the abbreviation represents]. However, all is not well there, since there are some weeks where the readings limp for want of interesting scriptural content. In the TM there was a great reliability in knowing that every year, on a given Sunday, one would hear the same scriptures. Thus, a given Sunday could be easily identified as having a theme.

This calendar was the common patrimony of Catholics and others, e.g. Lutherans, alike. Vatican II's new lectionary brought an end to centuries of liturgical tradition and identification of a given day with particular readings.

I would suggest that Catholics having a chat after Mass could discuss the different readings of that day and the various homilies that would ensue from them. (By the way, even if the readings were the same in both TM and NO, the homiletic variety surely makes for a great latitude in what was heard at Mass. So, one should not be too disturbed that there is variation in the readings between the two rites since the manner of offering the Mass, and the variety in the sermons, differ so greatly.

Interesting question; interesting response.

Some of these same points were made during EWTN's Theological Roundtable (which can be heard on MP3 by clicking here), or Raymond Arroyo's interview with Archbishop Raymond L. Burke Friday night, which I taped, then watched on Saturday.

In addition, the point was made that we should be reading Scripture outside of the Mass as well and we can certainly take in the readings from the new lectionary. I myself am going to try to get into the habit of reviewing both readings some time Saturday.

I hope Father's response satisfies the original question.

We can't make a regular habit of this since Father is so busy, so don't please don't send me 101 questions for him. This question was quite different from the usual and it pertained, in part, to an aspect of social life at Grotto. You can send me questions and I will try to find answers from sources already out there.

I believe, in time, Fr. Perrone will provide some great opportunities for learning more about the Extraordinary Form of the Roman Rite in a setting that will allow for Q & A. Right now he is up to his cassock buttons in the upcoming musical, Palla Eius which a large group of parishioners, mostly young people, have been working on for many, many hours each week. It begins in October. This says nothing of his ordinary work as pastor, as choir director, orchestra Mass conductor, catechism teacher for those converting or wanting to strengthen their faith, and other roles which involve speaking engagements.

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Friday, September 14, 2007

Beauty and Splendor in the Solemn High Mass at Grotto

History was made tonight at Assumption Grotto and on this day in many parishes throughout the world. Many thanks to Fr. Eduard Perrone (celebrant), who has so longed for this Mass, Fr. Wolfgang Seitz, ORC (deacon), and Grotto's associate - Fr. John Bustamante (subdeacon) and most of all to almighty God for this gift. I would be remiss to neglect a kind thanks to our Altar Servers who have worked so hard at memorizing and, Lord knows, hours in training at Grotto with Father. They did a nice job.

Also, a tremendous thanks to the many who came and filled Assumption Grotto so well on a Friday evening and joined us for a Friday, meatless spaghetti dinner afterwards. I met several people who came thinking they would not much care for this Mass, but ended up being as blown away as I was the first time I experienced it. Others already knew the treasures found in this Mass. A collective sigh of relief is an understatement.

Enjoy the pictures, and while you are at it, tell us if you assisted at such a Mass anyplace in the world, and your thoughts. Was it your first time? Did you grow up with this Mass, or is it something you never experienced? Talk about it here!

I have been quite emotional over the last week in anticipation of this, going to bed each night with the widest smile as I fell asleep. It comes after a period of uncertainty which began with the news leak of the motu proprio some time ago. I fell into the trap of mourning the inability to pray the Pater Noster with my own lips without comprehending that I could do so interiorly, from the depth of my soul as the priest chants it. I wondered if I would like it, and felt a sadness over the thought of losing the full Latin Novus Ordo. Grotto still has what is probably among the most sacred and solemn Novus Ordo masses in the world, even when in the vernacular, which includes some Latin. However, after suspending my judgments until I could actually experience it over a period of time - setting aside all of the cliches and negativity that caused me to be apprehensive, I love it.

For me personally, the Latin Novus Ordo was merely a stepping stone for something so much more magnificent. I cried something terrible this morning as I watched the Mass on EWTN and upon probing my innermost feelings discovered a hidden-longing for this Mass, even though I was too young to have ever experienced it. My only recollections of Mass in my early years, were the Novus Ordo, and I was born in 1962. The only thing I can think of is that I had developed pre-conceived notions, based on all the "pooh-poohing" that has taken place for 40+ years, without looking closely at it myself. I tell you that the deeper I probe, the more I love it.

What more can I possibly say?

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CDF issues important statement on Nutrition and Hydration of patients

This was really needed. Go to the blog of Fr. Z for news and commentary about something just released by the CDF on the Nutrition and Hydration of patients in a vegetative and persistent vegetative state (PSV).

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Our Lady of America and 9/11

There is an excellent post by Leticia on the Mount Carmel Catholic Bloggers blog, a team blog in which I have been asked to participate some time ago, but just have not had the time to do. Perhaps soon.

The post is about Our Lady of America and the statue's travels to New York City for 9/11. But, Leticia gives some really good background. I wrote not to long ago about the canonical approval of Our Lady of America.

Go read Our Lady of America and 9/11 at the Mount Carmel Catholic Bloggers blog.

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Solemn High Mass on EWTN Now!

Note: This post has undergone some editing and fine-tuning so if you read it previously, don't be surprised to see some things added.

Today is the Feast of the Triumph and Exaltation of the Holy Cross, the first day that the Extraordinary Form of the Roman Rite may be freely celebrated based on Summorum Pontificum.

I am on a vacation day today and have on the Solemn High Mass on EWTN right now, celebrated by the visiting FSSP priests who are there training several of the friars interested in the Mass. WOW!

EDIT: Right after the Consecration, EWTN seems to have encountered technical difficulties and we have lost the Mass, at least temporarily. It came back just as the priest was drinking from the Chalice.

I must confess, when the priests entered, wearing the most breathtakingly beautiful Sacred Heart vestments, and birettas, I cried. I felt like a caged-bird released. While I was too young to have any recollection of this Mass before Vatican 2 (I was born in 1962), there was an awesome sense of freedom in my soul that I just can't describe. I never would have known that when I stumbled into Assumption Grotto in 2005, God was leading me to a place that would release something I never knew was there: A longing for this old Mass. For me personally, I can see how the Latin Novus Ordo was a stepping stone to something so much more magnificent.

Te Deum laudamus; te Dominum confitemur

I am following along in the pamphlet which is downloadable at EWTN made by the FSSP for today's Mass. You can find it here on the motu proprio resources page. The Epistle and Gospel are being read in english - good english - the kind I like to hear in Church, so different from ordinary conversational english.

Rev. Fr. Calvin Goodwin, FSSP, wearing a beautiful preaching stole, has just read the Gospel and is now doing the sermon. He is talking about Summorum Pontifcum, about the Mass itself, and now is addressing the use of Latin, and the ad orientem posture of the priest who faces the altar, not the people, leading them in prayer. I hope EWTN or the FSSP will publish the words of the sermon so we can link to it.

As a sidenote, there was a "Mother Angelica sighting". Yep, Mother is there behind the grates right in the front row, assisting at this Mass. I am so glad she lived to see this come to pass. She is being shown a second time in the background and appears deep in contemplation. This Mass is conducive to it. All of the stimulii common to the new Mass I grew up with, are completely removed. As I have witnessed at Assumption Grotto during the Latin Novus Ordo, those stimulii are totally unnecessary even in the Ordinary Form of the Roman Rite. It is the absence of interpersonal stimulii which enabled me to first discover the depths of the Latin Novus Ordo when experiencing it as it is celebrated at Grotto. The Extraordinary Form of the Roman Rite, "kicks it up a notch" in the area of sacredness, magnificence, and reverence.

God is wholeheartedly placed at the center of this Mass and it is loaded with humility. Just as an example, before the priest ascends the steps to the altar, here is the exchange between priest, deacon, and subdeacon. If you pray the Divine Office or read Scripture regularly, you may recognize some of the words, straight out of Psalm 42.

V: I will go to the altar of God.
R: To God the joy of my youth.

V: Do me justice, O God, and fight my fight against an unholy people, rescue me from the wicked and deceitful man.
R: For Thou, O God, art my strength, why hast though forskaen me? And why do I go about in sadness, while the enemy harasses me?
V: Send forth Thy light and thy truth: for they have led me and broughtme to they holy hill and Thy dwelling place.

R: And I will go tothe altar of God, to God my, the joy of my youth.
V: I shall yet praise Thee upon the harp, O God, my God. Why are thou sad, my soul, and why art though downcast?
R: Trust in God, for I shall yet praise Him, my Savior, and my God.

This Mass brings something back to the liturgy, that in my humble opinion has been lost and even shunned: the concept of humility. As I read the translations in this booklet, it also brings back an understanding that we are a sinful people, but a people whose salvation is made possible by the graces of God through the Sacrifice of the Mass, if we respond to those graces worthily. I recall all too well a reaction I developed to the use of the altar rail: It begs for humility and for a pure soul, free of mortal sin. Unfortunately, in many parishes today, the confession lines are empty, but the Communion lines are full. I say again, that rail which is suppose to be an extension of the altar, whispers a sense of the sacred and it BEGS for a clean soul. This is true especially where confession is readily available before Mass. Those lines of penitents have a gravitational pull.

Since coming to Grotto, I have become a student of the Mass. Now, I see myself as a student of the Extraordinary Form of the Roman Rite. I hope all of you too, will deep dive this Mass to see all of the richness it offers us from a spiritual standpoint. Every single thing (vestment, tool, etc), and ever single action (bowing, removal of biretta, ringing of bells, etc.) has a purpose and it gives us an opportunity to meditate. For example, as the priest drinks from the Chalice, the deacon and subdeacon back away to either side, and each bows his head until the celebrant puts the Chalice down. Such subtle moves provide us with a chance to reflect on the sacredness of the Precious Blood. It goes to the magnitude of what has taken place, and Who it is we receive.

I don't see less opportunity to participate. I see more opportunities. These are just in a whole different dimension - much of it interior, but some also manifesting themselves in certain outward expressions, as well. We genuflect during the Creed instead of bowing out of reverence and humility for the fact that God became man, born of a Virgin.

This Mass will be rebroadcast at 6:00pm tonight, and at midnight. Set your tape or Tivo to record if you will be at the Mass.

As I close this post, Fr. Goodwin is doing an excellent job of bringing out many of the Church's teachings on the Mass, especially words of Pope Benedict. He has addressed the "deformations of the liturgy" found in the way the Novus Ordo is often celebrated - not the way the Church intends it to be celebrated. He is talking about how this deformation includes the emphasis on "celebration", as opposed to the reality of the representation of the sacrifice made by Jesus. The Mass is not a celebration, it is a sacrifice. His sermon offers us a good dose of solid catechesis.

Come to Grotto tonight and dive into the Solemn High Mass at 7:00pm.

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Thursday, September 13, 2007

Motu Proprio Updates - Masses on Friday

I plan on writing more posts on GIRM 160, but have been terribly short on time with choir last night. Now I am heading off to work, and then I will be at Grotto this evening for the Fatima Devotions. The parish children will put on a skit to re-enact the September apparition, and this will be followed by a talk by Fr. Perrone. It all starts at 7:00pm with Mass, followed by an outdoor procession and will end sometime after 9:00 with that talk and refreshments. It is suppose to be quite cool tonight so dress warm.

When I think about it, I get chills. In various parishes the world over, people will be experiencing the "Mass of the Saints" on Friday on the Exaltation of the Holy Cross. The Extraordinary Form of the Roman Rite has been around a very long time. When you look at many of the saints with whom you are close, they assisted at this Mass, or the similar, earlier version of it prior to 1570 (stemming from around the 6th century, I believe).

I look at the saints and consider how many of them didn't even know Latin, yet were very fond of the Mass. Hence, the notion that you can't "get anything" out of this Mass is nonsense. Grace is not something you feel. Both the Novus Ordo and the TLM bring to us the Body Christ - the ultimate source of grace, but the older form in my humble opinion, enables us to slip deeper into contemplating the mystery of the Mass. No doubt the Novus Ordo as celebrated at Grotto enables this, which is why people commute from all over southeast Michigan to experience it weekly. However, I now see that as a stepping stone to something that can take us to a whole new level. I encourage people to experience it, and follow along in the Missal or pamphlets provided and you will find yourself participating in ways you never thought possible.

Active participation is first an interior thing. We receive the grace of God to adore Him and to worship Him in the depth of our hearts, and with our being. It is in our silence and stillness that we transcend the world and it's ways and slip into that dimension which includes the entire Mystical Body - the angels, the saints, and those in purgatory, as well as those present in human form. This happens in any Mass - old or new, but when all of the external stimulii silence us, it is so much easier to grasp the magnitude of what is taking place.

Assumption Grotto will have a Solemn High Mass at 7:00pm. One reader wrote to ask if she would need to wear a chapel veil. The chapel veil is not required. This is one question that was answered by Bishop Bruskewitz when EWTN had it's first round table on the motu proprio. The Bishop called it a "discipline", not a requirement. It's my experience at Grotto that perhaps 15-20% of the women wear them during the Novus Ordo masses.

If you are in or near the Chicago, IL you can experience the Mass in all of it's splendor at St. John Cantius. Here is a Catholic PR Wire update excerpt (click to see the music program and more):

The Canons Regular of St. John Cantius, chosen by Francis Cardinal George, Archbishop of Chicago, to serve the pastoral needs of the faithful attached to Traditional Latin Mass, extends deep gratitude to our Sovereign Pontiff for this great spiritual benefit.

In joyful thanksgiving for the blessings of Almighty God poured out so lavishly upon the Roman Church by the hands of our Pontiff, the Canons Regular of St. John Cantius will offer a Mass of Thanksgiving in the Extraordinary Form of the Roman Rite (1962 Missale Romanum). The Latin High Mass will be held on September 14, 2007, at 7:30 p.m. at St. John Cantius Church, 825 N. Carpenter Street, Chicago, Illinois 60622. The public is welcome to attend.

After the Traditional Latin High Mass, the faithful will chant the "Te Deum" and join in a special outdoor procession (weather permitting) with the Relic of the True Cross. During the procession the Catholic faithful will chant the Litany of the Saints in Latin. Returning to the Church all will be invited to venerate the Relic of the True Cross.

The Cantate Domino Choir, directed by Rev. Scott A. Haynes, S.J.C., will provide choral music. The choir is to be accompanied by Walter Whitehouse, the Associate Chapel Organist of the Rockefeller Chapel at the University of Chicago.

Pre-Order your 1962 Missal from Baronius Press

Baronius Press is in the process of making a "Motu Proprio" edition of their 1962 Missal. This version has an imprimatur by Bishop Fabian Bruskewitz, and a foreword by him, as well. They are currently taking pre-orders for the book, which should be available in October.

You can find a complete list of what is in the Missal by following this link.

EWTN Resources on the Motu Proprio

I also want to direct your attention to a page set up by EWTN with a list of resources. Something of interest to those of you who are planning to assist at a Mass on Friday, but don't have a missal, is a printable pamphlet made by the FSSP. It is good for the Exaltation of the Holy Cross only, but can be saved for other years, or used one time only. This will tell you what to do, as well. EWTN suggested in their roundtable last night (which will air again today at 10:00am EST), that people print it out and follow along if they are going to watch the Mass which will come to us live at 8:00am Friday.

Click here for the EWTN Motu Proprio resource page

From Fr. Z

Standing, Sitting, Kneeling...
Read the list of comments to find a Mass in your area Friday

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Tuesday, September 11, 2007

EWTN Motu Proprio Roundtable - Tuesday 10:00pm

Stay tuned to EWTN for special programming involving the motu proprio, Summorum Pontificum, which will be airing tomorrow night - Wednesday, at 10:00pm EST. I think it is showing an encore at 10:00am Thursday.

On Friday at 8:00am, you can watch accordingly (on TV or online by going to

Celebration of the Traditional Latin Mass from the Shrine of the Most Blessed Sacrament in Hanceville, Alabama.

You can find more here starting on 9-12-2007 so scroll down.

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Kneeling for Holy Communion: Part 2.5 - GIRM 160 - US Adaptations Approved by USCCB - June 15, 2001

I knew the chronology was a maze on this issue and neglected to share with you what the US Bishops approved and submitted to the Holy See in the form of the "American Adaptations". This will put the letter I provided yesterday from Cardinal Medina Estevez in context. So, we will backtrack one step now before continuing on.

As explained by Adoremus Bulletin1

Norms of the Institutio Generalis Missalis Romani [liturgical instructions in the new Roman Missal] concerning the postures of the congregation during the celebration of Mass, and proposed amendments approved by the US bishops June 15, 2001, for submission to the Holy See for necessary recognitio (approval).

In this document, we first see a review of the universal norm first, followed by what was submitted after the USCCB approval. I have emphasized in bold what pertains to our discussion.

Institutio Generalis Missalis Romani

160. The priest then takes the paten or a vessel and goes to the communicants, who, as a rule, approach in a procession.

The faithful are not permitted to take up the consecrated Bread or the sacred Chalice themselves, and still less hand them on to one another. The faithful may communicate either standing or kneeling, as established by the Conference of Bishops. However, when they communicate standing, it is recommended that they make an appropriate gesture of reverence, to be laid down in the same norms, before receiving the Sacrament.


Proposed American Adaptation of IGMR §160

160. Distribution of Holy Communion

The faithful come forward in procession to receive Holy Communion. The posture for the reception of Holy Communion in the dioceses of the United States is standing. Each communicant bows his or her head before the sacrament as a gesture of reverence and receives Holy Communion from the minister. The consecrated Host may be received either on the tongue or in the hand at the discretion of each communicant. When Holy Communion is received under both kinds, the sign of reverence is made before receiving both the Body and the Blood of Christ.

Note that the universal norm says that Conference of Bishops determines whether the American norm will be for people to kneel or to stand. This was a fiercely debated point, and still is, in some Catholic forums. But, only the Church can interpret the "mind of the Church", which was done in the October 2001 letter we reviewed yesterday by Cardinal Medina Estevez in what is labeled "Part 3". In short, the Conference of Bishops can say that the norm is standing in the US, but as we see in later communications, they may not prohibit kneeling.

Just as a further comparison, and going back to our introductory post, compare the current US adaptation of GIRM 160 to the one directly above that was submitted.

160. The priest then takes the paten or ciborium and goes to the communicants, who, as a rule, approach in a procession.

The faithful are not permitted to take the consecrated bread or the sacred chalice by themselves and, still less, to hand them from one to another. The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm.

[1] Online Edition - Vol. VII, No. 5-6: July-August 2001

In my next post, we'll look at more communications from the Vatican on GIRM 160.

Part 1: GIRM 160 (Introductory Post)
Part 2: Holy See clarifies GIRM 160 in November of 2000
Part 2.5: US Adapations to GIRM Approved for Submission (this post)
Part 3: Holy See Responds to US Adapations with Suggestions

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Monday, September 10, 2007

Blogpost Roundup for Sept 10, 2007

Altar boys and K of C wait for the the 7:00pm Assumption Day Mass to begin
Photo by Jeff Williams

For those just reading after the weekend, I have written many posts. I am accumulating them here.

First, because Assumption Grotto will now include the Extraordinary Form of the Roman Rite starting this Friday and on Sunday's at 9:30am weekly, I will write posts on this Mass for my own learning purposes, as well as for those, who like me, are also new to this Mass. I encourage those of my readers who are experienced with this form of the Mass, to help us along through the comment boxes. If you do get engaged in discussions, try to provide references and reference links.

However, this does not mean an abandonment of the "reform of the reform". Assumption Grotto is still offering 3 other weekend Novus Ordo Masses that will be in English (4pm Sat, 6:30am and Noon Sun). While they are not in Latin, they are, nonetheless, excellent examples of the liturgy reformed. A good example of discussion in this area, is my series going on now pertaining to GIRM 160.

The Ordinary Form of the Roman Rite ("New Mass")

I have much content for these posts and I am walking through the subject chronologically, which will explain why you have not yet seen a few more popularly circulated, and more recent notifications out of the Vatican yet.

Part 1: GIRM 160 - Introductory Post
Part 2: GIRM 160 - Holy See clarification in November 2000
Part 3: GIRM 160 - Holy See clarification in October 2001

The Extraordinary Form of the Roman Rite ("Old Mass")

Sancta Missa - an online tutorial of the TLM
Will Grotto-goers notice a difference?
"Wake up and smell the incense!"
Fr. Perrone discusses TLM in Sept 9th Sunday Grotto News
Solemn High Mass at Grotto on Exaltation of the Holy Cross

Other recent Te Deum Posts

100th Anniversary of 'Pascendi Domini Gregis' - Pope St. Pius X
Holy Smoke! Now that's a thurible
Rosary for Truth in the Twin Cities Area
The "Medievil Mass"

Coming Soon!

Opus Angelorum Day of Recollection - Sept 16
Helpers of God's Precious Infants Vigil - Sept 22

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Sunday, September 9, 2007

Kneeling for Holy Communion: Part 3 - Holy See Clarifies GIRM 160 on Oct 25, 2001

As we follow GIRM 160 since it was first released in the IGMR, we now come to an interesting letter by Cardinal Medina Estevez - then Prefect of the CDW, to the president of the USCCB, Bishop Joseph Fiorenza. The Adoremus Bulletin explains:

EDITOR'S NOTE: On October 25, 2001, Cardinal Jorge Arturo Medina Estévez, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments wrote to Bishop Joseph Fiorenza, president of the USCCB, detailing the CDW's acceptance "in principle" of proposed adaptations to the Institutio Generalis Missalis Romani submitted to the Congregation for approval after the June 2001 USCCB meeting.

The letter offers suggestions and provisions for approval, and directs that the American adaptations be incorporated into the Institutio, rather than as a separate appendix, as in the present American version of the Roman Missal (or Sacramentary).

A copy of this letter was distributed to bishops and to the press at the November 2001 USCCB meeting.
When the CDW offers "suggestions and provisions for approval", these aren't the kind of suggestions that can be blown off, because ultimately, guess who gives that approval? Not the USCCB. This is a most important point because I have run across some people in various Catholic forums who actually believe that the USCCB can trump the Vatican on such matters. It's the other way around, as I have explained earlier. The Church does not mind the bishops; the bishops must work with the mind of the Church.

In this letter1 from Cardinal Medina Estevez, GIRM 160 is once again addressed. Read it slowly and carefully.

This Dicastery agrees in principle to the insertion into n. 160 of a statement, as apparently desired by the Bishops, that Holy Communion in the United States of America is normally received standing. At the same time, the tenor of not a few letters received from the faithful in various Dioceses of that country leads the Congregation, even after a very careful consideration of such data, to urge the Conference to introduce a clause that would protect those faithful who will inevitably be led by their own sensibilities to kneel from imprudent action by priests, deacons or lay ministers in particular, or from being refused Holy Communion for such a reason as happens on occasion.

When I read this, one thing that jumps out at me are the words, " apparently desired....". I like to write, but I'm not good enough to dissect this, but will say that it strikes me as interesting. Does this suggest some doubt as to whether the bishops as a whole truly desired it?

Moving into what I have in bold above, we find what I would call very strong and clear language. Cardinal Estevez encourages the USCCB to include a clause to "protect" the faithful.

Protect them from what?

"Imprudent actions".

Whose imprudent actions?

"Priests, deacons, or lay ministers in particular".

No dictionaries needed here, nor does one need a degree to understand this. It is very clear English.

What justification does Cardinal Estevez have to suggest that there are imprudent actions happening with regards to how people are treated who are, "inevitably....led by their own sensibilities to kneel"? The justification is the mail that was coming into his office, which he labeled as, "the tenor of not a few letters".

From my point of view, the Cardinal was being very pastoral and very clear.

Remember, this October 25, 2001 letter was distributed to the US bishops in November 2001 AND the press, which I assume included the Catholic press. We can only hope that the laity were getting pieces of this, as well as priests who were reading Catholic news, if it was included as newsworthy. And, it comes after one clarification already in November of 2000, one which perhaps was not as readily visible to such a broad audience.

In my next post, we will look at subsequent communications out of the Vatican on GIRM 160. We're just getting warmed up.

[1] Adoremus Bulletin Online Edition - Vol. VII, No. 9: December 2001 - January 2002

Previous Posts in the Series
Part 1: GIRM 160 (Introductory Post)
Part 2: Holy See clarifies GIRM 160 in November of 2000

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Sancta Missa: Online Tutorial on the Traditional Latin Mass (1962 Missal)

Just having posted a sermon of the Rev. Scott Haynes, SJC on the 100th Anniversary of 'Pascendi Domini Gregis' - Pope St. Pius X reminds me that I wanted to draw attention to something offered to us by the Society of St. John Cantius: An online tutorial on the Traditional Latin Mass according to the 1962 Missal. This site is ongoing in it's development, but what a sweet thing it is now.

Those sections that are bold above are live. The gray sections are in development.

There is a section which looks very promising - an online tutorial for priests, which contains video. There is more coming here.

Then, there are the rubrics.

And, now there is a new section on Learning to Serve at the Altar.

This is an awesome piece of work on the web, and very much needed. It will be interesting to see it in a year from now.

There is something I would like to see available at this site, and I am going to put my request in to the webmaster, who is the Rev. Scott Haynes: Make some nice sidebar icons for blogs and websites so we can add it with more attention.

I also see some things that I had intended for which are in development. I don't know the direction this site will take now that Grotto will shift to include the Extraordinary Form of the Roman Rite. That is why I suspended development for the time being. It will eventually become my home site, but it will take me some time to determine what it is that the site will offer.

Go visit:

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100th Anniversary of 'Pascendi Domini Gregis' - Pope St. Pius X

I received in the comment box of my post below the sermon of the Rev. Scott Haynes, SJC for the Nativity of Mary, which was yesterday. I post it here, rather than leave it in that combox. I am using the version just posted by the Catholic PR Wire on Catholic Online since some odd characters carried over into the combox version. Thanks to the person who sent it in anonymously.

Thanks also to the Rev. Scott Haynes for pointing us to this Encyclical of 100 years ago, dealing with Modernism.

100th Anniversary of 'Pascendi Domini Gregis' - Pope St. Pius X

9/8/2007 - 21:46 PST

Catholic PRWire

CHICAGO, IL - SEPTEMBER 8, 2007 - We usually do not celebrate the birthday of the saints, but rather their "birthday to heaven," that is, the anniversary of their death, considered as the beginning of their blessed life with God. Nevertheless, there are two exceptions, the Blessed Virgin Mary and St. John the Baptist, since we commemorate not only their birthday to heaven, but also their nativity, their coming to this earth.

The nativity of the Blessed Virgin Mary, which we celebrate today was well prepared by God from the very beginning of sacred history. Already in the Garden of Eden, God promised our first parents, Adam and Eve, to send them a Savior through the providential Woman, whose "seed will crush the head (power) of the serpent" (Gen. 3:5). In the protoevangelium, “the first Gospel” of Genesis 3:15, we see the promise of the new Adam, Christ, who will be the "seed" of the new Eve, Mary.

But Genesis chapter 28 also provides another prophecy about this new Eve. Remember the vision Jacob had of a ladder uniting heaven and earth? On Jacob’s ladder, the Angels were descending and ascending to God, and the place was called "the house of God" and the "gate of heaven."

The fathers of the Church applied Jacob's vision to the Blessed Virgin Mary, for in her this was fully realized both physically and spiritually. Through Mary, as though by a ladder, the Son of God came down from heaven to earth. Mary, by carrying the Son of God in her womb for nine months, became indeed "the house of God." And giving birth to the Son of God, Mary opened for us "the gates of heaven."

One hundred years ago today, Pope Pius X, whose feast we celebrated on this past Monday, issued an encyclical entitled: PASCENDI DOMINICI GREGIS. This encyclical condemned the heresy of Modernism. Why did Pope St. Pius X choose the Nativity of the Blessed Virgin Mary to issue a condemnation of Modernism?

Well if we review the 15 promises of the Rosary we will recall that the 3rd promise is: the Rosary shall be a powerful armor against hell; it will destroy vice, decrease sin and defeat heresy. We will, furthermore, recall the prayer: “Thou alone, Mary, hast destroyed all heresies in the whole world”?

If you read Pius X’s encyclical Pascendi, you will learn that Modernism is the sum of all heresies. It would by idyllic to imagine a time in which there would be no heresies, no individual persons who place their personal opinions over the Church’s authority and Magisterium. However, the fact that heresies exist does not at all mean that this antiphon with which the Church honors the Blessed Virgin Mary is not perfectly and
literally true.

For there cannot be a time, this side of the Last Judgment, in which heresies will not exist. St. Paul stated this very explicitly in his first letter to the Corinthians: “For there must be also heresies: that they also, who are approved, may be made manifest among you” (11:19). At all times the Blessed Virgin Mary destroys all heresies in the whole world in those who are truly and profoundly devoted to her.

St. Pius X very well explains the meaning of this expression in his encyclical of 1904 for the 50th anniversary of the definition of the Immaculate Conception. He there explains that the dogma of the Immaculate Conception contains in germ all Catholic doctrine and in particular the supernatural order of grace, which man in his proud rebellion refuses to accept.

Devotion to the Immaculate Mother of God is consequently the only means to preserve the submission to God and to the Church’s authority that are the protection against all heresy and every error in the Faith.

If people believe and profess that in the first moment of her conception the Virgin Mary was free from all stain, they must also admit the existence of original sin, the redemption of mankind by Christ, the Gospel, the Church, and even the law of suffering. These truths will root up and destroy any kind of rationalism and materialism that exists.…

This doctrine compels us to recognize that power of the Church which demands intellectual as well as voluntary submission. Because of this intellectual submission the Christian people sing to the Mother of God: “Thou art all fair, O Mary, and there is no original stain in thee.” For this reason the Church rightly attributes the destruction of all heresies in the whole world to the venerable Virgin alone. (Ad Diem Illum, §14)

Canons Regular of St John Cantius IL, US
Rev. Scott Haynes - webmaster, 312-243 7373

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Saturday, September 8, 2007

Will Grotto-goers notice a difference between Latin Novus Ordo, and Extraordinary Form of the Latin Mass?

Consider that after the Extraordinary Form of the Roman Rite is celebrated this coming Friday at 7:00pm (Solemn High Mass with Fr. Perrone as celebrant), the Sunday 9:30am time slot, which had been for the Latin Novus Ordo, will shift to the Extraordinary Form starting next Sunday.

I heard a few people recently saying that most people wouldn't notice a difference. I suppose this is because of how solemn our Latin Novus Ordo is celebrated. However, I respectfully disagree that little difference will be seen, but this is my personal opinion.

SMELLS & BELLS (and I don't mean this in a disrespectful manner)

Well I must concede that we won't notice much of a difference in bells, because they get used at each and every Mass, whether a weekday or a Sunday Mass. I really miss the sounds of those bells when I assist at a weekday Mass at another parish since the 7:30 is already too late for me with regards to getting to work.

EDIT 9/9/07: I have been informed today by one of the servers in training at Grotto, that we will notice a difference in bells because there is much more ringing than we have used in the Novus Ordo. Not only will we hear them several times through the Consecration of the Sacred Host and Precious Blood, they will ring during the Sanctus.

If there is one thing that gets good use at our parish every Sunday at 9:30 it is the thurible. Even though it is only used then, and on occasion at other times, the sweet smell of incense greets you at Assumption Grotto as soon as you enter any day of the week, especially if you use the north side door. Here is testimony in smoke in a photo I took after a Mass celebrated by visiting Archbishop Raymond L. Burke:


I think we will notice a difference in sights. While I expect to see many of the brilliant and beautiful vestments already in use at Grotto, there will be other things which we are not necessarily accustomed to seeing at Mass.

You may recognize the biretta, but perhaps not the maniple over the arm of the priest.

The Catholic Encyclopedia gives us a history of the maniple. But more important to me is the spiritual symbolism of the maniple as it is viewed more currently, also explained in that same text:

In the Middle Ages the maniple received various symbolical interpretations. At a later period it was common to connect this vestment with the bonds which held the hands of the Saviour. In the prayer offered by the priest when putting on the maniple are symbolized the cares and sorrows of this earthly life which should be borne with patience in view of the heavenly reward.

As this illustrates, vestments are not without meaning, and with them, each has a prayer the priest prays as they go on. This is true of the vestments worn in the Novus Ordo, as well, and we can only hope that all priests do pray as they vest. Here is the prayer for the maniple according to the 1962 Missal, compliments of the Catholic Liturgical Library online:

As he places the maniple over his left arm:

Lord, may I worthily bear the maniple of tears and sorrow so as to receive the reward of my labor with rejoicing


First there are the prayers of the priest which differ in a most beautiful way in the 1962 Missal from the Novus Ordo. An interesting side-by-side comparison of the Mass text can be found at the website of the Latin Mass Society. Here is one example: Offering of the Host.

In the Novus Ordo:

P: Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life.

R. Blessed be God for ever.

[The celebrant pours wine and a little water into the chalice saying quietly:]

P: By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity.

Now, the 1962 Missal:

P: Receive, O Holy Father, almighty and eternal God, this spotless host, which I, Thine unworthy servant, offer unto Thee, my living and true God, for my countless sins, trespasses, and omissions; likewise for all here present, and for all faithful Christians, whether living or dead, that it may avail both me and them to salvation, unto life everlasting. Amen.

[The priest goes to the Epistle side and pours wine and water into the chalice.]

P: O God, Who in creating man didst exalt his nature very wonderfully and yet more wonderfully didst establish it anew: by the mystery signified in the mingling of this water and wine, grant us to have part in the Godhead of Him Who hath vouchsafed to share our manhood, Jesus Christ, Thy Son, Our Lord, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God; world without end. Amen.

WOW! Not only is the 1962 version and translation artistic, but the prayers have such depth. This is only one example. You have to follow along in a Missal or pamphlet, which I know Fr. Perrone either has developed, or will, for this Mass.

The People's Part

It's true that there is less for people to say in the older form of the Mass. But, there is a mistaken notion that active participation means "doing" something physically - in this case speaking. Not so. Pope John Paul II pointed this out in 1998 in an ad limina address to bishops out in the western US.

Active participation certainly means that, in gesture, word, song and service, all the members of the community take part in an act of worship, which is anything but inert or passive. Yet active participation does not preclude the active passivity of silence, stillness and listening: indeed, it demands it. Worshippers are not passive, for instance, when listening to the readings or the homily, or following the prayers of the celebrant, and the chants and music of the liturgy. These are experiences of silence and stillness, but they are in their own way profoundly active. In a culture which neither favors nor fosters meditative quiet, the art of interior listening is learned only with difficulty. Here we see how the liturgy, though it must always be properly inculturated, must also be counter-cultural.
One example that will be noticeable, is that we the laity do not vocalize the Our Father. Rather, the priest prays it and we follow mentally. I found that I could pray the Our Father interiorly at this time. For me, the stillness and silence left me in more of a meditative mode than when I vocalize the prayer.

Similarly, we do not say, "Amen" when the priest presents Holy Communion to us. This brings up something else we will notice: Communion will not be intincted in the Precious Blood.


There is so much more to explore with the Extraordinary Form of the Roman Rite. The spirituality of everything from what is worn to what is used, and what is prayed, has a richness that, in my humble opinion, elevates worship of God to a new level in the Mass. As we uncover the depth of spirituality, I believe more people will develop a fondness for it.

I am grateful for the opportunity to assist at this Mass, and I am supportive of my pastor who has longed to provide it to the many in our parish who have also longed to have it.

We'll continue to look at more over time, but these were a few examples I wanted to point out.

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