Sunday, July 31, 2011

The whole Michael Voris Kerfuffle

You might remember from this post that I asked if those at RealCatholicTV. com had ecclesiastical authority to use the Catholic in their name.

Now I've read, curtesy of this blog, a statement made by Marc Bremmer of Real Catholic TV that they have never received ecclesiastical approval for anything they have done.

"Nothing has ever done has been done with “approval” owing to the fact that “approval” is not required. The laity, or their efforts, do not operate as ecclesial bodies or functionaries (e.g., prayer groups and Catholic Bible Studies do not need “permission” or “approval” before commencing activities) nor is there any real mechanism in place for obtaining such approval.
For instance, not a single Vortex episode (nearly 800 to date) has ever been “approved” in the sense of receiving some official endorsement by the Church, nor are they required to be “approved” unless there is a claim to be speaking for the Church (which there is not).

Our efforts in Madrid are solely our own undertaking, as is everything that we do. We consult greatly and regularly with various clergy and religious in many of our endeavors, and we are very happy for their support.

The work of the laity, however, is NOT the work of the clergy. -

Yet they went on to say

The faithful at are in full compliance with the universal norms of the Code of Canon Law, the universal legislation of the Roman Catholic Church, which in no canon muzzles ordinary Catholic faithful from using themselves on the web as genuine instruments of dissemination of Catholic principles. To the contrary, the Second Vatican Council calls upon every single Catholic to do his or her share to build up genuine observance of authentic Catholic Faith and Morals, which we only strive to achieve in a concrete and updated format resonating with the youth of today.

How are they in compliance when they use the name without the proper authorization?  Why haven't they been able to get even Cardinal Burke to give them the authority, since they suggest in their email to me that they know him very well? I would ask Card. Burke to uphold Canon Law, either authorise their enterprise's name "" or order them to change their name. 

I don't particularly like Michael Voris, as I said here

But Canon Law is Canon Law. If, by Canon Law, you need approval to use the name Catholic, and you claim to be followers of Canon Law, you should obey all of canon law and seek permissionl for your name.

But hey, that's just me.

Wednesday, July 27, 2011

Got. Nothing. To. Blog. Searching for next latin quote. Last section (III)of GIRM Chapter 2 still needs work

You know you have nothing to blog when you resurrect old memes... from 2007.  Originally pinched from  BMP at Christus Vincit who oinched it from Valerie at St. Francis Academy

Yes, my paternal distaff Great Grandmother. (Confusing okay: My Father’s maternal grandmother)

My father's tombsite on the anniversary of his death over a month ago

My handwriting changes depending on what I am using to write. Also I find that my handwriting is different at the top of the page (when I begin writing, neat with a slant to the right) than it is at the bottom of the second page when I stop writing (straight up down more like a joined printing). Having said that I have to say I hate my handwriting because it isn’t uniform, but I do like both types in and of themselves.


2 daughters, one son, on this plane
4 God called to him before they were born.

If I was a different person with different likes and dislikes I wouldn’t know if I’d be friends with me, because as a different person there might be a personality clash. And if I was another person with the same likes and dislikes, and was exactly the same as me, well, I’d find being my friend repetitive.

No only when I’m communicating with someone.


The only difference between an hanging and bungee jumping is where they tie the rope.

Toss up between Honeycombs and Cheerios

None of my shoes have laces.

Let’s see gave birth to two daughters (25 and 17 hours labour respectively) no epidural, though I did take the epidural with Frodo, 26 hours labout, but  I’d still say, "Yeah."

Chocolate, chocolate, and did I mention chocolate


Sports car red.

Self doubt

My Dad

Black slacks, black sandals

Chicken Sandwich

The sound of my fan running, the TV is on ("King") Frodo making grunting sounds, which prolly means I will have to change him soon.
If I were an inanimate object I wouldn’t care what colour I was, so why would I care now.

Campfire. Fire in the fireplace. Incense Burning. Do you see a pattern.

My Mother, I called to wish her good night, and remind her to check the doors and stove

Soccer. Used to like hockey, until it began to resemble a combination wrestling/boxing on ice

Chestnut with white streaks. (The streaking did not come out of a paint pot.)

Green hazel, with yellow ring around the pupil.

No, but I may need glasses soon as I can’t thread a needle anymore. which makes embroidery high near impossible

Barbecued T-Bone Steak. (NO sauce, no rub , good steak, charcoal biquettes)

Scary movies with happy endings.

At the Theatre: Harry Potter and Deathly Hallows partII 
on TV:  Red: Werewolf Hunter

I am wearing a t-shirt that is pink
Neither, Spring and Fall

I’m with BMP on this one: both.

Chocolate cake with chocolate icing, or
Chocolate Sunday with whipped cream, no cherry.

E-treme Latin, which reminds me have to get the latin up.

HAve no mouse pad, have no mouse, but if I did, I would say the mouse would be on the mouse pad.

Coronation Street.

My daughters and son laughing

Rolling Stones. Beatles became to representative of the 60s for me.


Nothing special, lots of people have the same talents I do, so no.


This meme doesn't ask for tagging, any one who wants to can pinch it.  Please let me know if you are playing.

Sunday, July 24, 2011

GIRM 2002: Chapter 2: Structure, Elements and Parts of the Mass

LatinMy TranslationCanada’ Approved Version
Caput IDe Structura Missae Eiusque Elementis Et PartibusI. De Generali Structura Missae27. In Missa seu Cena dominica populus Dei in unum convocatur, sacerdote praeside personamque Christi gerente, ad memoriale Domini seu sacrificium eucharisticum celebrandum.[37] Quare de huiusmodi sanctae Ecclesiae coadunatione locali eminenter valet promissio Christi: «Ubi sunt duo vel tres congregati in nomine meo, ibi sum in medio eorum» (Mt 18, 20). In Missae enim celebratione, in qua sacrificium crucis perpetuatur,[38] Christus realiter praesens adest in ipso coetu in suo nomine congregato, in persona ministri, in verbo suo, et quidem substantialiter et continenter sub speciebus eucharisticis.[39] 28. Missa duabus partibus quodammodo constat, liturgia nempe verbi et liturgia eucharistica, quae tam arcte inter se coniunguntur, ut unum actum cultus efficiant.[40] Siquidem in Missa mensa tam verbi Dei quam Corporis Christi paratur e qua fideles instituantur et reficiantur.[41] Quidam autem ritus celebrationem aperiunt et concludunt. II. De Diversis Elementis MissaeDe lectione verbi Dei eiusque explanation29. Cum sacrae Scripturae in Ecclesia leguntur, Deus ipse ad populum suum loquitur et Christus, praesens in verbo suo, Evangelium annuntiat. Ideoque lectiones verbi Dei, quae elementum maximi momenti Liturgiae praebent, cum veneratione ab omnibus sunt audiendae. Quamvis autem verbum divinum in lectionibus sacrae Scripturae ad omnes homines cuiusque temporis dirigatur iisque intellegibile sit, eius tamen plenior intellegentia et efficacitas expositione viva, id est homilia, utpote parte actionis liturgicae,[42] fovetur. De orationibus aliisque partibus ad sacerdotem pertinentibus30. Inter ea quae sacerdoti tribuuntur, primum locum obtinet Prex eucharistica, quae culmen est totius celebrationis. Accedunt deinde orationes, idest collecta, oratio super oblata et oratio post communionem. Hae preces a sacerdote, qui coetui personam Christi gerens praeest, ad Deum diriguntur nomine totius plebis sanctae et omnium circumstantium.[43] Merito igitur «orationes praesidentiales» nominantur. 31. Item ad sacerdotem, munere praesidis coetus congregati fungentem, spectat proferre quasdam monitiones in ipso ritu praevisas. Ubi a rubricis statuitur, celebranti licet eas aliquatenus aptare ut participantium captui respondeant; curet tamen sacerdos ut sensum monitionis quae in libro liturgico proponitur ipse semper servet eamque paucis verbis exprimat. Sacerdoti praesidi etiam spectat verbum Dei nuntiare, necnon benedictionem finalem impertire. Ipsi insuper licet, brevissimis verbis, introducere fideles in Missam diei, post salutationem initialem et ante ritum paenitentialem; in liturgiam verbi, ante lectiones; in Precem eucharisticam, ante Praefationem, numquam vero intra Precem ipsam; necnon universam actionem sacram, ante dimissionem, concludere. 32. Natura partium «praesidentialium» exigit ut clara et elata voce proferantur et ab omnibus cum attentione auscultentur.44 Proinde dum sacerdos eas profert aliae orationes vel cantus non habeantur, atque organum vel alia instrumenta musica sileant. 33. Sacerdos vero, tamquam praeses, nomine Ecclesiae et congregatae communitatis preces effundit, aliquando autem nomine dumtaxat suo, ut ministerium suum maiore cum animi attentione et pietate adimpleat. Huiusmodi preces, quae ante lectionem Evangelii, in praeparatione donorum, necnon ante et post sacerdotis communionem proponuntur, secreto dicuntur. De aliis formulis in celebratione occurrentibus34. Cum Missae celebratio natura sua indolem «communitariam» habeat,[45] dialogis inter celebrantem et fideles congregatos necnon acclamationibus magna vis inhaeret:[46] etenim non sunt tantum signa externa celebrationis communis, sed communionem inter sacerdotem et populum fovent et efficiunt. 35. Acclamationes et responsiones fidelium salutationibus sacerdotis et orationibus illum participationis actuosae gradum constituunt, qui in omni Missae forma a fidelibus congregatis praestandus est, ut actio totius communitatis clare exprimatur et foveatur.[47] 36. Aliae partes, ad actuosam fidelium participationem manifestandam et fovendam valde utiles, quae universo coetui convocato tribuuntur, sunt praesertim actus paenitentialis, professio fidei, oratio universalis et oratio dominica. 37. Demum ex aliis formulis: 1. nonnullae ritum seu actum per se stantem, uti hymnus Glória, psalmus responsorius, Allelúia et versus ante Evangelium, Sanctus, acclamatio anamneseos, cantus post Communionem, constituunt; 2. nonnullae vero, uti cantus ad introitum, ad offertorium, ad fractionem (Agnus Dei) et ad Communionem, ritum aliquem comitantur. De modis proferendi varios textus38. In textibus clara et elata voce proferendis sive a sacerdote vel diacono sive a lectore sive ab omnibus, vox respondeat generi ipsius textus, prouti hic est lectio, oratio, admonitio, acclamatio, cantus; necnon formae celebrationis et sollemnitati coetus. Ratio insuper habeatur indolis diversarum linguarum et ingenii populorum. In rubricis ergo et in normis quae sequuntur, verba «dicere» vel «proferre» intellegi debent sive de cantu sive de recitatione, servatis principiis supra propositis. De momento cantus39. Ab Apostolo monentur christifideles qui in unum conveniunt exspectantes adventum Domini sui, ut una simul cantent psalmis, hymnis et canticis spiritualibus (cf. Col 3, 16). Cantus enim est signum exsultationis cordis (cf. Act 2, 46). Unde S. Augustinus recte dicit: «cantare amantis est»,[48] et iam antiquitus in proverbium venit: «bis orat qui bene cantat». 40. Magni ergo fiat usus cantus in Missae celebratione, attentis ingenio populorum et facultatibus cuiuslibet coetus liturgici. Quamvis non semper necessarium sit, v. gr. in Missis ferialibus, omnes textus cantu proferre qui per se cantui destinantur, curandum omnino est ne desit cantus ministrorum et populi in celebrationibus, quae diebus dominicis et festivis de praecepto peraguntur. In seligendis tamen partibus quae revera canantur, eae praeferendae sunt quae maioris sunt momenti, et praesertim, quae a sacerdote vel a diacono aut lectore, populo respondente, canendae sunt, aut a sacerdote et populo simul proferendae.[49] 41. Principem locum obtineat, ceteris paribus, cantus gregorianus, utpote Liturgiae romanae proprius. Alia genera musicae sacrae, praesertim vero polyphonia, minime excluduntur, dummodo spiritui actionis liturgicae respondeant et participationem omnium fidelium foveant.[50] Cum frequentius in dies fideles ex diversis nationibus inter se conveniant, expedit ut iidem fideles aliquas saltem partes Ordinarii Missae, praesertim vero symbolum fidei et orationem dominicam, modulis adhibitis facilioribus, lingua latina simul cantare sciant.[51] De gestibus et corporis habitibus42. Gestus et corporis habitus tum sacerdotis, diaconi, et ministrorum, tum populi eo contendere debent ut tota celebratio decore nobilique simplicitate fulgeat, diversarum eius partium vera plenaque significatio percipiatur et omnium participatio foveatur.[52] Attendendum igitur erit ad ea quae a lege liturgica et tradita praxi Ritus Romani definiuntur, et quae ad commune bonum spirituale populi Dei conferant, potius quam ad suam propensionem aut arbitrium. Communis corporis habitus, ab omnibus participantibus servandus, signum est unitatis membrorum communitatis christianae ad sacram Liturgiam congregatorum: mentem enim et sensus animi adstantium exprimit eosdemque fovet.[53] 43. Fideles stent ab initio cantus ad introitum, vel dum sacerdos accedit ad altare, usque ad collectam inclusive; ad cantum Allelúia ante Evangelium; dum ipsum Evangelium proclamatur; dum professio fidei et oratio universalis fiunt; necnon ab invitatorio Oráte fratres ante orationem super oblata usque ad finem Missae, praeter ea quae infra dicuntur. Sedeant autem dum proferuntur lectiones ante Evangelium et psalmus responsorius; ad homiliam et dum fit praeparatio donorum ad offertorium; atque, pro opportunitate, dum sacrum silentium post Communionem servatur. Genuflectant vero, nisi valetudinis causa, vel ob angustiam loci vel frequentiorem numerum adstantium aliasve rationabiles causas impediantur, ad consecrationem. Hi vero qui non genuflectunt ad consecrationem, inclinationem profundam peragant dum sacerdos genuflectit post consecrationem. Est tamen Conferentiae Episcoporum, gestus et corporis habitus in Ordine Missae descriptos ingenio et rationabilibus populorum traditionibus ad normam iuris aptare.[54] Attendendum tamen erit, ut sensui et indoli cuiusque partis celebrationis respondeant. Ubi mos est, populum ab acclamatione Sanctus expleta usque ad finem Precis eucharisticae genuflexum manere, hic laudabiliter retinetur.Ad uniformitatem in gestibus et corporis habitibus in una eadem celebratione obtinendam, fideles monitionibus obtemperent, quas diaconus, vel minister laicus, vel sacerdos durante celebratione proferunt, iuxta ea quae in libris liturgicis statuuntur. 44. In gestibus numerantur etiam actiones et processiones, quibus sacerdos cum diacono, et ministris, ad altare adit; diaconus ante Evangelii proclamationem Evangeliarium seu Librum evangeliorum ad ambonem defert; fideles dona afferunt et ad Communionem accedunt. Convenit ut huiusmodi actiones et processiones decore peragantur, dum cantus ipsis proprii fiunt, iuxta normas pro singulis statutas. De silentio45. Sacrum quoque silentium, tamquam pars celebrationis, suo tempore est servandum.[55] Eius autem natura a tempore pendet, quo in singulis celebrationibus occurrit. In actu enim paenitentiali et post invitationem ad orandum singuli ad seipsos convertuntur; lectione autem vel homilia peracta, ea quae audierunt breviter meditantur; post Communionem vero in corde suo Deum laudant et orant. Iam ante ipsam celebrationem silentium laudabiliter servatur in ecclesia, in sacristia et in locis ipsis propinquioribus, ut omnes se ad sacra peragenda devote et rite disponantur. Chapter IStructure, Elements and Parts of the MassI. General Structure of the Mass27. In the Mass or the Lord’s Supper, the People of God are called to meet together with the presiding Priest who acts in Persona Christi, to celebrate the memorial of the Lord, which is the Eucharistic Sacrifice. [37]. This local gathering of the Holy Church validates in an eminent way the promise of Christ: Where two or three gather in my name, I am there among them. (Matt. 18:20). Infact, in the celebration of the Mass, in which is perpetuated the Sacrifice of the Cross [38], Christ is really (truly) present in the assembly gathered in his name, in the person of the Minister(Presiding Priest), in his Word and in the substantial and permanent way under the Eucharistic species. [39] 28. The mass consists of two parts: The “Liturgy of the Word” and the “Liturgy of the Eucharist; they are strictly conjoined that together they form ONE cult act (act of worship). In the Mass, infact the Word of God is set as is the (banquet?) table of the Body of Christ, and the faithful receive from it instruction and restoration (food) [41]. There are some other rites that begin and others that conclude the celebration. II. The Different (Various) Elements of the MassReading the Word of God and Explaining it29. lWhen in (the) church Sacred Scripture is read, God Himself speaks to his people and Christ, present in his word, proclaims the Gospel. For this reason everyone must listen with veneration the readings of the Word of God, that constitute a most important element of the Liturgy. And even though the word of God in the readings of Sacred Scripture is addressed to all men (and women) of every epoch(age) and is intelligible, a fuller comprehension and efficacy is favoured by a living (Italian adds: and actual) explanation, that is by the homily, which is part of the Liturgical action.[42]Prayers and the other parts that is (proper) to the (Celebrant) priest.30. Among the parts proper to the celebrant priest the Eucharistic Prayer occupies the first place, the culmination of the entire celebration. Then follows the prayers, that is: the Opening Prayer (or Collect), the Prayer over the gifts, and the prayer after communion. These prayers, recited by the celebrating priest in his capacity as presider of the assembly in the Persona Christi, are addressed to God in the name of all the holy people and all those present [43]. That is why they are justly called: Presidential Prayers. 31. It is, equally (the duty), of the priest, in his office as presider of the gathered assembly, to make some introductions as is provided for in the rite. When it is provided for by the rubrics, the celebrant is permitted to tailor parts so as to respond to the understanding of the participants (until the participants understand). However, the priest must do it in such a way as to keep the sense of the proposed monition that is in the Missal and explain with a few words. It is also the presiding priest to guide the proclamation fo the Word of God, and to impart the final blessing. He may intervene with very few words, to introduce the Mass of the Day to the faithful, after the intial greeting and before the penitential act; at the Litugy of the Word, before the Readings; at the Eucharistic Prayer, before beginning the preface, naturally NEVER during the course the PRAYER itself; before the dismissal, to conclude the entire sacred act. 32. The nature of the “Presidential”parts exiges that they are proffered in a clear and loud voice and all are to listen attentively.[44] Therefore, while the priest recites, these prayers, they may not be overridden (accompanied)by other prayers or songs, and other musical instruments are to remain silent. 33. The priest, as president, formulates the prayers in the name of the Church and the community gathered together, and sometimes even in his own name, in order to be able to carry out their ministry with greater attention and devotion. These prayers, which are to be proposed before the proclamation of the Gospel, at the preparation of the gifts, before and after the priest's communion, are recited secretly(silently). Other Formulae that occur during the celebrations34. Since the celebration of the Mass has, by its nature, “community” characteristic[ 45], the dialogues and the acclamations between the priest and the gathered faithful assume great relevance [ 46]. In fact these elements are not only the outward signs of the community celebration, but they promote and realize (make real) the communion between the priest and the people. 35. The acclamations the faithfuls’ responses to the celebrant’s greetings and to the prayers, constitute that level of active participation that the gathered faithful must exert (implement) in every form of the the mass to express and revive the action of the entire community [47] 36. Other parts, often used to manifest and and promote the active participation of the faithful, are the responsibility of the entire convened assembly; they are above all the penitential act, the profession of faith, the Universal Prayer (Prayers of the Faithful) and the Lord’s Prayer ( that is the Our Father) 37. Lastly, among the other formulae: 1. Some constitute a rite or an act in itself, like the Gloria (hymn), the responsorial Psalm, the Alleluia and versicle before the Gospel (the Gospel Chant), the Sanctus, the anamnesis, and the post communion chant(hymn) 2.Others, rather, accompany some rite, like the Entrance, Offertory Chants (hymns), and those that accompany the fractioning (Agnus Dei) and the Communion. The manner in which the vaious texts are to be proclaimed38. In the texts which are to be proclaimed in a loud and clear voice by the celebrant or the deason, the Lectors or by all, the voice must correspond to the type of text (it is), according to (whether the text) is a reading, a prayer, and instruction, of acclamation, or a chant( hymn); it must also correspond to the form of the celebration and to the solemnity of the liturgical gathering. It also takes into account the characteristics of the different languages and culture specific to every people. In the rubrics and in the norms(rules) that follow, the words “recite/say” or even “proclaim” must be considered to refer (mean) as much to singing as to reciting, taking into account the principals above espoused/proposed. The Importance of Song(Chant)39. The faithful which gather as they wait for the coming of their Lord, are exhorted by the apostle to sing (together) psalms, hymns and spiritual songs (Cf. Col 3:16). Infact Song is a sign of the joy of the heart (Cf. Acts 2:46) Therefore Saint Augustine said it best when he said “Singing is proper to those who love” [48] and already from antiquity, was formed the saying: (He) Who sings well, prays twice. 40 In the celebration of the Mass singing is given great importance, paying attention to the cultural diversity of the populations and the possibilities of each liturgical assembly. Even if it is not always necessary to sing all the texts that by their nature are intended to be sung, for example in the Masses on weekdays, however, during the Sunday celebrations and feasts of obligation must not omit the singing of the ministers and of the people. In the choice of the parts destined to be sung, preference must be given to the most important, and above all those that are to be sung by celebrant-priest, the deacon or the Lector with the people answering, or by the celebrant priest and the people together [49] 41All things being equal, the preference is Gregorian chant, in as much as it is proper to the Roman Liturgy. The other forms of Sacred Music, especially poluphony, are not at all excluded, provided they satisfy the spirit of the Liturgical action and favours the participation of the all the faithful.[50] Since there are more and more international meetings of the faithful, it is appropriate that they know to sing together, at least the parts of the ordinary of the Mass (proper to them), especially the Sign of Faith and Lord’s Prayer[ 51], in Latin with simpler melodies. Gestures and attitiudes of the Body42. The gestures and attitudes of the body of the celebrant priest, the deacon and the ministers as well as the people, must strive to ensure that the entire celebration shine with decorum and noble simplicity, that will seize the true and full meaning of the different parts and favours the participation of all [52]. (More)Attention must be paid to the rules laid down by this General Instruction (Liturgical Law) and the Secular Praxis of the Roman Rite, which contribute to the spiritual good of the community of the People of God than to personal or arbitrary tastes (styles) The communal bodily attitudes, to be observed by all the participants is a sign of the unity of the members of the Christian community gathered for the Sacred Liturgy: infact is manifests and favours the intention and the sentiments of the souls of those who participate. 43. The faithful stand from the beginning of the introit chant until the celebrant ascends the altar and pronounces the collect (opening Prayer): during the singing of the Alleluia before the Gospel; while the Gospel is being proclaimed; during the recitation of the Profession of Faith and while the Prayers of the Faithful are made; and again at the invitation: Pray Brethren before the Prayer over the gifts until the end of Mass, except as stated below. They sit during the Readings before the Gospel and the Responsorial Psalm; during the Homily and the preparation of the gifts at the offertory, and if opportune, during the post communion silence. The Faithful kneel at the consecration, as long as they are not impeded by health, limitation of space, of large numbers of faithful present, or other reasonable motives. Those who do not (can not) kneel at the consecration; make a profound (deep) bow when the celebrant genuflects after the consecration. It is expected of the Episcopal Conferences to adapt the gestures and attitudes of the body (postures) described in the Rite of the Mass, to the culture and reasonable traditions of the various peoples according to the norms of rights [53]. Nevertheless these adaptations should be made in a manner that such adaptations correspond to the sense and character of each part of the celebration. Where it is the habit that the people remain kneeling from the Proclamation of the Sanctus to the End of the Eucharistic Prayer(Great Amen) and before Communion, when the Celebrant announces the This is the Lamb of God, such a practice is laudably to be conserved. To obtain uniformity in gestures and postures in the same celebration, the faithful follow the instructions of the Deacon, or another lay minister, or the celebrant given according to the established norms of the Missal. 44. Among the gestures there are actions and processions: that of the celebrant that, together with the deacon and the ministers, as they approach (ascend) the altar; that of the deacon when he carries the Evangeliario or the Book of the Gospels to the Ambo before the proclamation of the Gospel; that with which the faithful present their gifts or approach to receive Communion. It is proper that such actions are performed decoriously, while following the appropriate chants (hymns) according to the norms established for each. Silence45. Sacred Silence is also to be observed, at its time, as a part of the celebration [54] Its nature depends on the moment in which it takes place in each (individual) celebration. Such as during the Penitential Act and after the Invitation to Prayer, silence helps to collect everyone together; after the readings or the homily, it is a reminder (a call) to meditate briefly on that which was heard; after communion it favours interior (private prayer of praise and supplication. Even before the same Celebration it is good to observe silence in church, in the sacristy, and in the place where the vestments are assumed (donned), and the annexed places, so that all can prepare devoutly and in the right ways for the sacred celebration. CHAPTER II THE STRUCTURE OF THE MASS, ITS ELEMENTS AND ITS PARTS I. THE GENERAL STRUCTURE OF THE MASS 27. At Mass or the Lord’s Supper the People of God is called together, with a Priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord or Eucharistic Sacrifice.37 In an outstanding way there applies to such a local gathering of the holy Church the promise of Christ: “Where two or three are gathered in my name, there am I in their midst” (Matthew 18.20). For in the celebration of Mass, in which the Sacrifice of the Cross is perpetuated,38 Christ is really present in the very assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and uninterruptedly under the Eucharistic species.39 28. The Mass consists in some sense of two parts, namely the Liturgy of the Word and the Liturgy of the Eucharist, these being so closely interconnected that they form but one single act of worship.40 For in the Mass is spread the table both of God’s Word and of the Body of Christ, and from it the faithful are to be instructed and refreshed.41 There are also certain rites that open and conclude the celebration. II. THE DIFFERENT ELEMENTS OF THE MASS Reading and Explaining the Word of God 29. When the Sacred Scriptures are read in the Church, God himself speaks to his people, and Christ, present in his word, proclaims the Gospel. Therefore, the readings from the Word of God are to be listened to reverently by everyone, for they are an element of the greatest importance in the Liturgy. Although in the readings from Sacred Scripture the Word of God is addressed to all people of whatever era and is understandable to them, a fuller understanding and a greater efficaciousness of the word is nevertheless fostered by a living commentary on the word, that is, by the Homily, as part of the liturgical action.42 The Prayers and Other Parts Pertaining to the Priest 30. Among those things assigned to the Priest, the prime place is occupied by the Eucharistic Prayer, which is the high point of the whole celebration. Next are the orations, that is to say, the Collect, the Prayer over the Offerings, and the Prayer after Communion. These prayers are addressed to God by the Priest who presides over the assembly in the person of Christ, in the name of the entire holy people and of all present.43 Hence they are rightly called the “presidential prayers.” 31. Likewise it is also for the Priest, in the exercise of his office of presiding over the gathered assembly, to offer certain explanations that are foreseen in the rite itself. Where this is laid down by the rubrics, the celebrant is permitted to adapt them somewhat so that they correspond to the capacity for understanding of those participating. However, the Priest should always take care to keep to the sense of the explanatory text given in the Missal and to express it in just a few words. It is also for the presiding Priest to regulate the Word of God and to impart the final blessing. He is permitted, furthermore, in a very few words, to give the faithful an introduction to the Mass of the day (after the initial Greeting and before the Penitential Act), to the Liturgy of the Word (before the readings), and to the Eucharistic Prayer (before the Preface), though never during the Eucharistic Prayer itself; he may also make concluding comments regarding the entire sacred action before the Dismissal. 32. The nature of the “presidential” parts requires that they be spoken in a loud and clear voice and that everyone listen to them attentively.44 Therefore, while the Priest is pronouncing them, there should be no other prayers or singing, and the organ or other musical instruments should be silent. 33. For the Priest, as the one who presides, expresses prayers in the name of the Church and of the assembled community; but at times he prays only in his own name, asking that he may exercise his ministry with greater attention and devotion. Prayers of this kind, which occur before the reading of the Gospel, at the Preparation of the Gifts, and also before and after the Communion of the Priest, are said quietly. Other Formulas Occurring During the Celebration 34. Since the celebration of Mass by its nature has a “communitarian” character,45 both the dialogues between the Priest and the assembled faithful, and the acclamations are of great significance;46 for they are not simply outward signs of communal celebration but foster and bring about communion between Priest and people. 35. The acclamations and the responses of the faithful to the Priest’s greetings and prayers constitute that level of active participation that is to be made by the assembled faithful in every form of the Mass, so that the action of the whole community may be clearly expressed and fostered.47 36. Other parts, most useful for expressing and fostering the active participation of the faithful, and which are assigned to the whole gathering, include especially the Penitential Act, the Profession of Faith, the Universal Prayer, and the Lord’s Prayer. 37. Finally, among other formulas: a) Some constitute an independent rite or act, such as the Gloria in excelsis (Glory to God in the highest), the Responsorial Psalm, the Alleluia and Verse before the Gospel, the Sanctus (Holy, Holy, Holy), the Memorial Acclamation, and the Chant after Communion; b) Others, on the other hand, accompany some other rite, such as the chants at the Entrance, at the Offertory, at the fraction Agnus Dei (Lamb of God), and at Communion. The Manner of Pronouncing the Different Texts 38. In texts that are to be pronounced in a loud and clear voice, whether by the Priest or the Deacon, or by a reader, or by everyone, the voice should correspond to the genre of the text itself, that is, depending upon whether it is a reading, a prayer, an explanatory comment, an acclamation, or a sung text; it should also be suited to the form of celebration and to the solemnity of the gathering. Consideration should also be given to the characteristics of different languages and of the culture of different peoples. Therefore, in the rubrics and in the norms that follow, words such as “say” and “proclaim” are to be understood either of singing or of reciting, with due regard for the principles stated here above. The Importance of Singing 39. The Christian faithful who come together as one in expectation of the Lord’s coming are instructed by the Apostle Paul to sing together Psalms, hymns, and spiritual canticles (cf. Colossians 3.16). Singing is the sign of the heart’s joy (cf. Acts 2.46). Thus St. Augustine says rightly, “Singing is for one who loves,”48 and there is also an ancient proverb: “Whoever sings well prays twice over.” 40. Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of peoples and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are in principle meant to be sung, every care should be taken that singing by the ministers and the people not be absent in celebrations that occur on Sundays and on Holydays of Obligation. However, in the choosing of the parts actually to be sung, preference is to be given to those that are of greater importance and especially to those which are to be sung by the Priest or the Deacon or a reader, with the people replying, or by the Priest and people together.49 41. The main place should be given, all things being equal, to Gregorian chant, as being proper to the Roman Liturgy. Other kinds of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.50 Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Profession of Faith and the Lord’s Prayer, according to the simpler settings.51 Gestures and Bodily Posture 42. The gestures and bodily posture of both the Priest, the Deacon, and the ministers, and also of the people, must be conducive to making the entire celebration resplendent with beauty and noble simplicity, to making clear the true and full meaning of its different parts, and to fostering the participation of all.52 Attention must therefore be paid to what is determined by this General Instruction and by the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice. A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them. 43. The faithful should stand from the beginning of the Entrance chant, or while the Priest approaches the altar, until the end of the Collect; for the Alleluia chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Universal Prayer; and from the invitation, Orate, fratres (Pray, brethren), before the Prayer over the Offerings until the end of Mass, except at the places indicated here below. The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, during the period of sacred silence after Communion. In the dioceses of Canada, the faithful should kneel at the Consecration, except when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause.53 However, those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration. Where it is the practice for the people to remain kneeling after the Sanctus (Holy, Holy, Holy) until the end of the Eucharistic Prayer and before Communion when the Priest says Ecce Agnus Dei (This is the Lamb of God), it is laudable for this practice to be retained. For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow the instructions which the Deacon, a lay minister, or the Priest gives, according to what is laid down in the Missal. 44. Among gestures are included also actions and processions, by which the Priest, with the Deacon and ministers, goes to the altar; the Deacon carries the Evangeliary or Book of Gospels to the ambo before the proclamation of the Gospel; the faithful bring up the gifts and come forward to receive Communion. It is appropriate that actions and processions of this sort be carried out with decorum while the chants proper to them are sung, in accordance with the norms laid down for each. Silence 45. Sacred silence also, as part of the celebration, is to be observed at the designated times.54 Its nature, however, depends on the moment when it occurs in the different parts of the celebration. For in the Penitential Act and again after the invitation to pray, individuals recollect themselves; whereas after a reading or after the Homily, all meditate briefly on what they have heard; then after Communion, they praise God in their hearts and pray to him. Even before the celebration itself, it is a praiseworthy practice for silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred celebration in a devout and fitting manner.

Saturday, July 23, 2011

Transubstantiation, Eucharistic Miracles, and Catholic Comfort Levels

I have a question:  Are we supposed to eat miracles?

As Catholic we firmly and devoutly believe that during the Holy Mass, the bread and wine(and water) become the body and blood of our Lord Jesus Christ.  The form doesn't change, and yet we fully believe that it is the body and blood of Christ.  I believe this with my whole being, I teach this to my children, and I explain this to errant 'Catholics.'

Then I read how this is proven through different Eucharistic Miracles (Aside, every mass is an Eucharistic Miracle, but for this essay let me be clear, by Eucharistic Miracle, I refer to events like in Lanciano, where the Bread and Wine(with water) were changed in form to flesh(heart) and blood (AB).  Now I should point out that this is certified a true miracle by Rome. So I must assume that the miracle isn't that it turned to just anyboday's flesh and blood, but Christ's flesh and blood.

Now, I can understand clearly why Christ would wish to dispel the monk's doubt and allow the miracle.  Prove, in essence that when he said  in John 6: "
53 Jesus said to them, “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. 54 Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood remains in me, and I in them. 57 Just as the living Father sent me and I live because of the Father, so the one who feeds on me will live because of me.

My question, in Lanciano we have, in tangible form, the body and blood or Christ, and...why is it still around?

If, as Catholics, really believe it is the flesh and blood of Christ, and we really believe that we must eat and drink of the Body and Blood of Christ, shouldn't it have been consumed.  We have no problem consuming the body and blood, soul and divinity of Christ when it LOOKS like bread and wine, but given His body and blood in the form of body and blood, we shrink away. We would never dream of actually eating His flesh and blood. Why?   Instead, it was locked away, revered as a most sacred relic.  We wouldn't dream of eating it. Even though we are commanded to.  Christ can't possibly mean to eat the miracle: to eat his Flesh and Blood when it looks like Flesh and Blood?

There are two possible reasons why no one would dare eat the miracle of Lanciano, either because one doesn't really believe in the miracle, and it isn't really the Flesh and Blood of Christ, or:  obeying Christ is more palatable when His Body and Blood doesn't look like Flesh and Blood.

Just something I've been wondering about

Thursday, July 21, 2011

Phone conversation with my sister

Sis: Hey, how's it going?

Me: It's hot, I'm hot. You sound sad, Your AC out?

Sis: No, spent practically the whole night at the hospital?

Me:  (I noticed she said "at the hospital" not "in the hospital," but as she had had surgery a measly fortnight ago, I ask) Why?

Sis: [MyBIL] had to get 23 stitches in his hand.

Me: Why?

Sis: He tried to stop a rotating motor or something"

Me:  Oh Dear. (Thinking he must have lost fingers)  I hope he still has fingers and....

Sis:  Yeah, it's just the skin that got lacerated.

Me: I guess, he's home for a bit.

Sis: No he went to work (he's in heating and air conditioning)

Me:  (flabbergasted) Well I guess I'll just have to hope and pray that the stitches don't get infected.

Sis: Yeah.... I got to go.  I need to get some sleep. Bye

Me: Yup, bye

My BIL is a great guy, but apparently umm, impatient.  I mean couldn't he just wait the ten seconds for the motor to slow down and stop on its own.

Wednesday, July 20, 2011

On church Ladies

On almost every Catholic Blog, including this one, there will always be a post regarding pushy church ladies.

They may go by different names and or official position), Pastoral Assistants, President of the Liturgical Council, Parish Secretary, or just the mantilla-ed, long skirt wearing middle age woman who always sits int he front pew, with absolutely no parrocchial authority whatsoever, but they are the same in every parish where you would find them, and unfortunately you will find them in almost every parish: whether a slap happy liberal parish, or a very traditional- mass is a militarily precise EF scheduled in almost every timeslot on the weekend , except the Saturday evening Mass of Anticipation. (OKAY, there is absolutely no parish that is strictly EF, that I know of, but I am taking poetic licence here- go with it)

Any way,  For the former ( Church Lady in Liberal Parish)  This is what some call the Poncho Lady.  She has some semi-official position with the church, and uses that position to direct the mass to her liking.

If your parish is constantly singing Haugen's Mass of Creation, and hymns are always Haugen, Haas, Schutte, or if they are some traditional melodies that words have been so changed as to render them completely unrecognizable, For examply is instead of singing  Faith of Our Fathers, the choir is rather singing A Living Faith.  And if the parish choirs' repetoirs are such that they consist of a maximum of 12 hymns, and at every mass her hymns must be sung. Then the parish is being controlled by a Church Lady. She thinks the Rubrics are guidelines and suggestions not rules to be followed. 

But don't think that the more Traditional Parishes are spared this.  They are not.  Now you might say how can that be, traditional (EF) masses are proscribed.  The Chants are determined, that mass settings are limited to those found in the Graduale Romanum, or the Kyriale, and really they are all Greg. Chant.  But yeah, there too you can find the bossy church lady, though, she will not wear a poncho, but she will always be mantillaed, and in long skirts and sitting in the front pews. And she is very particular about which particular chant is used during the Ordinary Part of the Mass.   The Schola Master will definitely get an earful if he should choose to use Credo VI instead of her  Credo (V) .

They may have different tastes, and we can debate their taste, but their attitude is still in error.  The congregation does NOT have the authority or the right to determine or rather demand that the mass will be celebrated to her tastes.



Now,my rant is over.

Extreme Latin answer

~~Lingua Latina saepe dicitur mortua esse.

~~ It is often said that Latin is a dead language

Tuesday, July 19, 2011


does not always mean that you are wrong and the other person is right.

It just means that you value the relationship more than your own ego.

Discuss amongst yourselves

Lingua Latina saepe dicitur mortua esse.


I am taking a page from Ranter's Toothy Tuesday series.  I will present quotations from a book I am reading.

This book comes in not useful at all when translating the 3rd TYPICAL EDITION OF THE GIRM( 2002)
But I've decided to offer quotations from this book:

Beard, Henry. (Barbatus, Henricus) X-Treme Latin: All the Latin you need to know for surviving the 21st Century. Headline, London, 2005

I will give  you the Latin and you do your best to give the English.  You are NOT allowed to cheat, by using any translating program or internet thingy.  Wikipedia is definitely out.  Should point out some of the language is adult rated.

First Up:

~~Lingua Latina saepe dicitur mortua esse.

Monday, July 18, 2011

Third Typical Edition GIRM (2002) Chapter 1 #16-26 Which speaks a little on the Authority of the Dicoesan Bishop in Liturgical Matters

Read Disclaimer and Sources here
LatinMy TranslationCanada’ Approved Version
De Celebrationis Eucharisticae Momento et Dignitate 16. Celebratio Missae, ut actio Christi et populi Dei hierarchice ordinati, centrum est totius vitae christianae pro Ecclesia tum universa tum locali, ac pro singulis fidelibus.[22] In ea enim culmen habetur et actionis qua Deus in Christo mundum sanctificat, et cultus quem homines exhibent Patri, eum per Christum Dei Filium in Spiritu Sancto adorantes.[23] In ea insuper mysteria redemptionis ita per anni circulum recoluntur, ut quodammodo praesentia reddantur.[24] Ceterae autem actiones sacrae et omnia opera christianae vitae cum ea cohaerent, ex ea profluunt et ad eam ordinantur.[25] 17. Maxime proinde interest ut celebratio Missae seu Cenae dominicae ita ordinetur, ut sacri ministri atque fideles, illam pro sua condicione participantes, eos fructus plenius exinde capiant,[26] ad quos obtinendos Christus Dominus sacrificium eucharisticum sui Corporis et sui Sanguinis instituit illudque, velut memoriale passionis et resurrectionis suae, Ecclesiae dilectae sponsae concredidit.[27] 18. Quod apte fiet si, attentis natura aliisque adiunctis uniuscuiusque coetus liturgici, universa celebratio ita disponatur, ut consciam illam, actuosam atque plenam participationem fidelium inducat, corporis nempe et animi, fide, spe et caritate ferventem, quae ab Ecclesia exoptatur et ab ipsa celebrationis natura postulatur, et ad quam populus christianus vi baptismatis ius habet et officium.[28] 19. Quamvis fidelium praesentia et actuosa participatio, quae ecclesialem celebrationis naturam apertius manifestant,29 aliquando non possint haberi, eucharistica celebratio sua efficacia et dignitate semper est praedita, quippe quae sit actus Christi et Ecclesiae, in quo sacerdos munus suum praecipuum adimplet et semper agit pro salute populi. Ipsi ergo commendatur ut sacrificium eucharisticum etiam cotidie, pro posse, celebret.30 20. Cum autem Eucharistiae celebratio, sicut et universa Liturgia, fiat per signa sensibilia, quibus fides alitur, roboratur et exprimitur,31 maxime curandum est eas formas et elementa ab Ecclesia proposita seligi et ordinari, quae, attentis personarum et locorum adiunctis, actuosam et plenam participationem intensius foveant et fidelium utilitati spirituali aptius respondeant. 21. Haec itaque Institutio eo spectat ut tum lineamenta generalia praebeat, quibus Eucharistiae celebratio apte ordinetur, tum regulas exponat, quibus singulae celebrationis formae disponantur.[32] 22. Summi autem momenti est Eucharistiae celebratio in Ecclesia particulari. Episcopus enim dioecesanus, primus mysteriorum Dei dispensator in Ecclesia particulari sibi commissa, moderator est, promotor et custos totius vitae liturgicae.[33] In celebrationibus quae, ipso praesidente, aguntur, praesertim vero in celebratione eucharistica, quae ab ipso agitur, presbyterio, diaconis et populo participantibus, mysterium Ecclesiae manifestatur. Quare huiusmodi Missarum sollemnia exemplo esse debent universae dioecesi. Eius ergo est animum intendere ut presbyteri, diaconi et christifideles laici, genuinum sensum rituum et textuum liturgicorum penitius semper comprehendant et ita ad actuosam et fructuosam Eucharistiae celebrationem ducantur. Eundem in finem invigilet ut ipsarum celebrationum dignitas augeatur, ad quam promovendam loci sacri, musicae et artis pulchritudo quamplurimum conferat. 23. Quo insuper celebratio praescriptis et spiritui sacrae Liturgiae plenius respondeat, eiusque efficacitas pastoralis augeatur, in hac Institutione generali et in Ordine Missae, aliquae accommodationes et aptationes exponuntur. 24. Hae aptationes, ut plurimum, in electione consistunt quorundam rituum aut textuum, id est cantuum, lectionum, orationum, monitionum et gestuum, qui sint necessitatibus, praeparationi et ingenio participantium magis respondentes, quique sacerdoti celebranti committuntur. Attamen meminerit sacerdos se servitorem esse sacrae Liturgiae, sibique quidquam proprio marte in Missae celebratione addere, demere vel aut mutare non licere.[34] 25. Insuper in Missali suo loco aptationes quaedam innuuntur quae, iuxta Constitutionem de sacra Liturgia, respective competunt aut Episcopo dioecesano aut Conferentiae Episcoporum [35] (cf. infra nn. 387, 388-393). 26. Quod autem ad varietates et adaptationes profundiores attinet, quae ad traditiones et ingenium populorum et regionum attendant, ad mentem art. 40 Constitutionis de sacra Liturgia pro necessitate introducendas, ea serventur quae in Instructione «De Liturgia Romana et inculturatione»[36] et infra (nn. 395-399) exponuntur. IMPORTANCE AND DIGNITY OF THE EUCHARISTIC CELEBRATION 16.The celebration of the Mass, wherein the action of Christ and the people of God hierarchically ordered, constitutes the centre of the whole Christian Life for the Universal Church, for that area, and for each faithful. [22] In the Mass, in fact, there is the culmination of action with which God sanctifies the world in Christ, be it in the cult that men render adoration to the father through Christ, the Son of God in the Holy Spirit. [23] In it, the church also commemorates, during the year, the mysteries of redemption, in a way to render ir in a particular way relevant. [24]. All the other sacred actions and each activity of Christian Life are in strict relationshiop with the mass, from it they are derived and from it they are ordered. 17. It is therefore of paramount importance that the celebration of the Mass, or the "Lord's Supper,” is to be organized in such a way that the sacred ministers and the faithful, each participating according to his or her own rank, derive an abundance of fruits[ 26], for which Christ the Lord instituted the Eucharistic Sacrifice of His Body and his Blood, and has entrusted, as a memorial of his passion and resurrection, to the Church, his beloved bride[ 27] 18. This result can truly be obtained, if, keeping in mind the nature and other characteristics of each liturgical assembly, the whole celebration becomes ordered in such a way as to bring the faithful to a knowing, active, and full, exterior and interior, ardent of faith, hope and charity; participation vividly desired by the Church and requeted by the same nature of the celebration, to which the Christian people have a duty and a right by way of their baptism.[28] 19 It is not always possible to have the presence and active participation of the faithful, which manifests more clearly the ecclesiastical nature of the celebration [29] Though, the Eucharistic celebration, always has the efficacy and the dignity that are proper to it, in as much as it is the action of Christ and the Church, in which the priest performs his specific ministry and acts always for the salvation of the people. Therefore to him it is recommended that he celebrate the Eucharistic Sacrifice, even every day if possible. 20. Moreover, since the celebration of the Eucharist is, as is the entire Liturgy, accomplished by means of sensitive (tangible?)signs, through which the faith is nourished, strengthened and expressed [31], the utmost care must be taken to choose and to use those forms and elements that the Church proposes, and after due consideration of the people and places, that can favour more intensely the active (actual) and full participation (of the faithful), and that respond more adequately to the spiritual good of the faithful. 21. In short, this introduction attempts to espouse the general prinicples for the Ordinary of the Celebration of the Eucharist, and to present the norms to regulate the singular forms of celebration,[32] 22.Now, in the particular Church, the Celebration of the Eucharist is a more important act. The Diocesan Bishop in fact is entrusted to dispense the Mysteries of God in the Church and to lead it, the promoter and the custodian in all things liturgical [33] In the celebration in which he presides, above all in that Eucharist, celebrated with the participation of the priest, the deacons, and the people, is manifested the mystery of the Church. That is why this type of Eucharistic Celebration needs to function as model for the whole diocese. It must be, therefore the duty of the Bishop to act in a way the the priests and deacons, and the faithful understand ever more the authentic sense of the rites, and of the liturgical texts and in this way they are to be conducted (guided) to an active (actual) and fruitful Eucharistic Celebration. To the same end, he must pay attention that the dignity of the same celebration grows. To this end, it is of great important that he promote the care for the beauty of the sacred place, the music and the art. 23. Furthermore, because the celebration corresponds mostly to the norms and spirit of the Sacred Liturgy and takes advantage of the pastoral efficacy, in this General Instruction and in the Order (Rite) of the Mass are espoused the choices and possible adaptations. 24 These adaptations, which for the most part consist in the choice of some rites or texts, that is in chants (hymns), readings, prayers and instructions and gestures that are more in response to the necessities,the preparations and the capacity of comprehension of the partecipants, are int ehhands of the celebrating priest. Above all the Priest must remember to be the servant of the Sacred Liturgy and in the Celebration of the Mass, and he is denied permission to add, delete or mutate anything according to his pleasure. 25. Furthermore, in the Missal, in its place there are indicated some adaptations that, according to the Constitution on the Sacred Liturgy, are in the competence of the Diocesan Bishop or to the Episcopal Conferences.[35] (Cf. nn. 387-393) 26. In as much as regards the variations the most profound adaptations, which reference the traditions and the culture of the people and regions, and to introduce for utility or necessity according to art. 40 of the Constitution on the Sacred Liturgy, it is observed that when the Instruction<> [36] and in the numbers 395-399 of the present document (nn, 395-399) THE IMPORTANCE AND DIGNITY OF THE CELEBRATION OF THE EUCHARIST 16. The celebration of Mass, as the action of Christ and of the People of God arrayed hierarchically, is the centre of the whole of Christian life for the Church both universal and local, as well as for each of the faithful individually.22 For in it is found the high point both of the action by which God sanctifies the world in Christ and of the worship that the human race offers to the Father, adoring him through Christ, the Son of God, in the Holy Spirit.23 In it, moreover, during the course of the year, the mysteries of redemption are celebrated so as to be in some way made present.24 As to the other sacred actions and all the activities of the Christian life, these are bound up with it, flow from it, and are ordered to it.25 17. It is, therefore, of the greatest importance that the celebration of the Mass or the Lord’s Supper be so ordered that the sacred ministers and the faithful taking part in it, according to the state proper to each, may draw from it more abundantly26 those fruits, to obtain which, Christ the Lord instituted the Eucharistic Sacrifice of his Body and Blood and entrusted it as the memorial of his Passion and Resurrection to the Church, his beloved Bride.27 18. This will fittingly come about if, with due regard for the nature and other circumstances of each liturgical assembly, the entire celebration is arranged in such a way that it leads to a conscious, active, and full participation of the faithful, namely in body and in mind, a participation fervent with faith, hope, and charity, of the sort which is desired by the Church and which is required by the very nature of the celebration and to which the Christian people have a right and duty in virtue of their Baptism.28 19. Even though it is on occasion not possible to have the presence and active participation of the faithful, which manifest more clearly the ecclesial nature of the celebration,29 the celebration of the Eucharist is always endowed with its own efficacy and dignity, since it is the act of Christ and of the Church, in which the Priest fulfills his own principal function and always acts for the sake of the people’s salvation. Hence the Priest is recommended to celebrate the Eucharistic Sacrifice, insofar as he can, even daily.30 20. Since, however, the celebration of the Eucharist, like the entire Liturgy, is carried out by means of perceptible signs by which the faith is nourished, strengthened, and expressed,31 the greatest care is to be taken that those forms and elements proposed by the Church are chosen and arranged, which, given the circumstances of persons and places, more effectively foster active and full participation and more aptly respond to the spiritual needs of the faithful. 21. Hence this Instruction aims both to offer general lines for a suitable ordering of the celebration of the Eucharist and to explain the rules by which individual forms of celebration may be arranged.32 22. The celebration of the Eucharist in a particular Church is of the utmost importance. For the Diocesan Bishop, the prime steward of the mysteries of God in the particular Church entrusted to his care, is the moderator, promoter, and guardian of the whole of liturgical life.33 In celebrations that take place with the Bishop presiding, and especially in the celebration of the Eucharist by the Bishop himself with the Presbyterate, the Deacons, and the people taking part, the mystery of the Church is manifest. Hence, solemn celebrations of Mass of this sort must be exemplary for the entire diocese. The Bishop should therefore be determined that the Priests, the Deacons, and the lay Christian faithful grasp ever more deeply the genuine significance of the rites and liturgical texts, and thereby be led to the active and fruitful celebration of the Eucharist. To that end, he should also be vigilant in ensuring that the dignity of these celebrations be enhanced and, in promoting such dignity, the beauty of the sacred place, of the music, and of art should contribute as greatly as possible. 23. Moreover, in order that such a celebration may correspond more fully to the prescriptions and spirit of the Sacred Liturgy, and also in order that its pastoral effectiveness be enhanced, certain accommodations and adaptations are set out in this General Instruction and in the Order of Mass. 24. These adaptations consist, for the most part, in the choice of certain rites or texts, that is, of the chants, readings, prayers, explanatory interventions, and gestures capable of responding better to the needs, the preparation, and the culture of the participants and which are entrusted to the Priest Celebrant. However, the Priest will remember that he is the servant of the Sacred Liturgy and that he himself is not permitted, on his own initiative, to add, to remove, or to change anything in the celebration of Mass.34 25. In addition, at the proper place in the Missal are indicated certain adaptations which in accordance with the Constitution on the Sacred Liturgy pertain respectively to the Diocesan Bishop or to the Conference of Bishops35 (cf. below nos. 387, 388 – 393). 26. As for variations and the more profound adaptations which give consideration to the traditions and culture of peoples and regions, to be introduced in accordance with article 40 of the Constitution on the Sacred Liturgy, for reasons of usefulness or necessity, those norms set out in the Instruction on the Roman Liturgy and Inculturation36 and below in nos. 395 – 399 are to be observed..

Friday, July 15, 2011

2002 GIRM #10-15 Adaptation to New Conditions (Latin, Italian, and My Translation)

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Ad novas rerum condiciones accommodatio 10. Novum igitur Missale, dum testificatur legem orandi Ecclesiae Romanae, fideique depositum a Conciliis recentioribus traditum tutatur, ipsum vicissim magni momenti gradum designat in liturgica traditione. Cum enim Patres Concilii Vaticani II asseverationes dogmaticas Concilii Tridentini iterarunt, in longe alia mundi aetate sunt locuti; qua de causa in re pastorali valuerunt afferre proposita et consilia, quae ante quattuor saecula ne praevideri quidem potuerunt. 11. Agnoverat iam Tridentinum Concilium magnam utilitatem catecheticam, quae in Missae celebratione contineretur; unde tamen colligere omnia consectaria, ad vitae usum quod attinet, nequibat. A multis reapse flagitabatur, ut sermonem vulgarem in sacrificio eucharistico peragendo usurpari liceret. Ad talem quidem postulationem, Concilium, rationem ducens adiunctorum illa aetate obtinentium, sui officii esse arbitrabatur doctrinam Ecclesiae tralaticiam denuo inculcare, secundum quam sacrificium eucharisticum imprimis Christi ipsius est actio, cuius proinde efficacitas propria eo modo non afficitur, quo fideles eiusdem fiunt participes. Idcirco firmis hisce simulque moderatis verbis edictum est: «Etsi Missa magnam contineat populi fidelis eruditionem, non tamen expedire visum est Patribus, ut vulgari passim lingua celebraretur».12 Atque condemnandum esse pronuntiavit eum, qui censeret «Ecclesiae Romanae ritum, quo submissa voce pars Canonis et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari Missam celebrari debere».13 Nihilominus, dum hinc vetuit in Missa linguae vernaculae usum, illinc animarum pastores eius in locum congruentem substituere catechesim iussit: «Ne oves Christi esuriant ... mandat sancta Synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter Missarum celebrationem vel per se vel per alios, ex his, quae in Missa leguntur, exponant atque inter cetera sanctissimi huius sacrificii mysterium aliquod declarent, diebus praesertim dominicis et festis».14 12. Propterea congregatum, ut Ecclesiam aptaret ad proprii muneris apostolici necessitates hisce ipsis temporibus, Concilium Vaticanum II funditus perspexit, quemadmodum Tridentinum, didascalicam et pastoralem indolem sacrae Liturgiae.15 Et, cum nemo catholicorum esset, qui legitimum efficacemque ritum sacrum negaret lingua latina peractum, concedere etiam valuit: «Haud raro linguae vernaculae usurpatio valde utilis apud populum exsistere possit», eiusque adhibendae facultatem dedit.16 Flagrans illud studium, quo hoc consultum ubivis est susceptum, profecto effecit ut, ducibus Episcopis atque ipsa Apostolica Sede, universae liturgicae celebrationes quas populus participaret, exsequi liceret vulgari sermone, quo plenius intellegeretur mysterium, quod celebraretur. 13. Verumtamen, cum linguae vernaculae usus in sacra Liturgia instrumentum sit, quamvis magni momenti, quo apertius exprimeretur catechesis mysterii, quae in celebratione continetur, Concilium Vaticanum II admonuit praeterea, ut aliqua Tridentini praescripta, quibus non omnibus locis erat obtemperatum, ad exitum deducerentur, veluti homilia diebus dominicis et festis habenda17 et facultas inter ipsos sacros ritus quasdam monitiones intericiendi.18 Potissimum vero Concilium Vaticanum II, a quo suadebatur «illa perfectior Missae participatio, qua fideles post Communionem sacerdotis ex eodem sacrificio Corpus dominicum sumunt»,19 incitavit, ut aliud optatum Patrum Tridentinorum in rem transferretur, ut scilicet ad sacram Eucharistiam plenius participandam «in singulis Missis fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiae perceptione communicarent».20 14. Eodem quidem animo ac studio pastorali permotum, Concilium Vaticanum II nova ratione expendere potuit institutum Tridentinum de Communione sub utraque specie. Etenim, quoniam hodie in dubium minime revocantur doctrinae principia de plenissima vi Communionis, qua Eucharistia sub una specie panis suscipitur, permisit interdum Communionem sub utraque specie, cum scilicet, per declaratiorem signi sacramentalis formam, opportunitas peculiaris offerretur altius intellegendi mysterii, quod fideles participarent.21 15. Hoc pacto, dum fida permanet Ecclesia suo muneri ut magistrae veritatis, custodiens «vetera», id est depositum traditionis, officium quoque explet considerandi prudenterque adhibendi «nova» (cf. Mt 13, 52). Pars enim quaedam novi Missalis preces Ecclesiae apertius ordinat ad temporis nostri necessitates; cuius generis sunt potissimum Missae rituales et pro variis necessitatibus, in quibus traditio et novitas opportune inter se sociantur. Itaque, dum complures dictiones integrae manserunt ex antiquissima haustae Ecclesiae traditione, per ipsum saepius editum Missale Romanum patefacta, aliae plures ad hodierna requisita et condiciones accommodatae sunt, aliae, contra, uti orationes pro Ecclesia, laicis, operis humani sanctificatione, omnium gentium communitate, necessitatibus quibusdam nostrae aetatis propriis, ex integro sunt contextae, sumptis cogitationibus ac saepe ipsis locutionibus ex recentibus Concilii documentis. Ob eandem porro aestimationem novi status mundi, qui nunc est, in vetustissimae traditionis textuum usu, nulla prorsus videbatur inferri iniuria tam venerando thesauro, si quaedam sententiae immutarentur, quo convenientius sermo ipse cum hodiernae theologiae lingua concineret referretque ex veritate condicionem disciplinae Ecclesiae praesentem. Hinc dicta nonnulla, ad existimationem et usum bonorum terrestrium attinentia, sunt mutata, haud secus ac nonnulla, quae exterioris quandam paenitentiae formam prodebant aliarum Ecclesiae aetatum propriam. Hoc denique modo normae liturgicae Concilii Tridentini pluribus sane in partibus completae et perfectae sunt normis Concilii Vaticani II, quod ad exitum perduxit conatus ad sacram Liturgiam fideles propius admovendi, qui per haec quattuor saecula sunt suscepti, praesertim vero recentiore aetate, maxime studio rei liturgicae a S. Pio X eiusque Successoribus promoto. Adaptations to new conditions 10. The new missal, while it attests to the Roman Church’s Law of Prayer (Lex Orendi) and safeguards the deposit of faith transmitted by way of the recent councils, in its turn, signals a stage or great importance in Liturgical Traditions. When the Fathers of the Second Vatican Council resumed the dogmatic formulations of the Council of Trent, their words resounded in a era very different in the life of the world. Because of (For) this, in the pastoral field, they were able to give suggestions and advice that would have been unthinkable four centuries before. 11. The Council of Trent had already recognized the great catechetical value in the celebration of the Mass, but could not draw all the practical consequences. In reality, many were requesting for the concession to using the vernacular language when celebrating the Eucharistic Sacrifice. But before this request, the Council, considering the circumstances of the time, felt that it was its duty to reaffirm the traditional doctrine of the Church, according to which the eucharistic sacrifice is first and foremost action of Christ himself: it follows that its effectiveness is in no way dependent on the participation of the faithful. That is why it was expressed with both decisive and measured words: Although the Mass contains a rich teaching for the people of the faithful, the Fathers have not considered that it should be celebrated without distinction in the vernacular;[12] And they condemned all those who dared to say that "we must not permit the rite of the Roman Church, by virtue of which a part of the canon and the words of consecration are said in a low voice; or that the Mass is to be celebrated only in the vernacular [13]” Nevertheless, if on one hand you prohibit the use of the Spoken language in the Mass, on the other the pastors were ordered to supplement it with an catechetical opportunity, So Christ’s flock does not suffer hunger. The Holy Council orders the pastors and all those who have care of souls to linger (dwell upon) frequently, during the celebration of Mass, or personally by other means, on this or that text of the Mass, and to explain, among other things, the mystery of the most Holy Sacrifice, especially on Sundays and Festive Days. Convocated (convened) because the Church would adapt her the work of her apostolic mission to our times, the Second Vatican Council, like the one at Trent, deeply(profoundly) the didactic and pastoral nature of the Liturgy [15] And since there is now no Catholic who denies the legitimacy and effectiveness of the rite performed in the latin language, the Second Vatican Council has admitted without difficulty that "the use of the spoken language can often be of great benefit to the people" and has therefore been authorised[ 16]. The Enthusiasm with which this decision was thereby received, brought, under the guidance of theee Bishops and the Apostolic See, to the concession that all the liturgical celebrations with the participation of the people may be done(celebrated) in living languages, to render it easier to fully understand the celebrated mystery. 13. However, since the use of the spoken language in the sacred Liturgy is only an instrument, even if very important, to explain more clearly the cathechesis of the mystery contained in the celebration, Vatican Council II insisted that certain prescribed practices of the Council which had were not observed, such as the duty to give a homily on Sundays and Festive Days; and the possibility of interlayering the rites with determined introductions.[18] Above all, though, the Second Vatican Council, in counseling that perfect participation at Mass, by which the faithful, after the Communion of the Celebrant, receive the Body and Blood of the Lord of the same sacrifice.[19] brought to completion of another votive (vote) of the Tridentine Fathers, who, in other words, in order to participate more fully in the Eucharist, "in the individual Masses those present would communicate not only with the fervor of the soul, but also with the sacramental reception of the Eucharist" [ 20] 14. Moved by the same spirit and the same pastoral zeal, Vatican Council II was able to reexamine the decision of Trent with regards Communion under both Species. Even though no one actually doubts the doctrinal principles on the full value of Communion under the species of bread alone, the council gave permission in some cases to communicate under both species, with which, thanks to the clearest form of the sacramental sign, there is a way to penetrate more deeply into the mystery in which the faithful participate.[21]. 15.In this way, while the Church remains faithful in her duty(charge) as teacher of the Truth, preserving what is the deposit of Tradition, absolves even its duty to examine and adopt with prudence One part of the New Missal adapts more visibly the prayers of the Church to the needs of our time. Such are , especially, the Ritual Massers and those for Various Need, in which are founded felicitously tradition and novelty. While, therefore, many expressions drawn from the most ancient traditions of the church remained intact and made familiar by the same Roman Missal in the various editions, many others have been adapted to the exigent and current conditions. Others, such as prayers for the Church, for the laity, for the sanctification of human work, for the union of all peoples and for certain needs of our time, were entirely composed ex novo (entirely new), drawing on the thoughts and often even the terms of recent conciliar documents. As a matter of fact, with a view to a new awareness of the new situation of the contemporary world, it seemed no venerable treasure of tradition was offended, by changing some of the expressions of the ancient texts, in order to better harmonize the language with that of theology present and because they express the truth is that this situation of Church discipline. For this reason, certain modes of expression which were affected by a certain mentality on the appreciation and use of earthly goods and that still highlighted a form of penance exterior of the Church of other times were changed. The Liturgical norms of the Tridentine Council were, therefore, on many counts, completed and integrated into the Norms of Vatican Council II; The council is thus brought nearer to the end of that effort to pull the faithful in the sacred Liturgy, the efforts of four centuries, and with more intensity in recent epoch, thanks mainly to the liturgical zeal promoted by St. Pius X and his successors. Accommodation to New Conditions 10. Hence, the new Missal, while bearing witness to the Roman Church’s rule of prayer (lex orandi), also safeguards the deposit of faith handed down by the more recent Councils and marks in its turn a step of great importance in liturgical tradition. For, when the Fathers of the Second Vatican Council reaffirmed the dogmatic pronouncements of the Council of Trent, they spoke at a far different time in world history, and, for that reason, were able to bring forward proposals and measures regarding pastoral life that could not have even been foreseen four centuries earlier. 11. The Council of Trent had already recognized the great catechetical usefulness contained in the celebration of Mass but was unable to bring out all its consequences in regard to actual practice. In fact, many at that time requested that permission be given to use the vernacular in celebrating the Eucharistic Sacrifice. To such a request, the Council, by reason of the circumstances of that age, judged it a matter of duty to answer by insisting once more on the teaching of the Church as had been handed on, according to which the Eucharistic Sacrifice is in the first place the action of Christ himself, whose inherent efficacy is therefore unaffected by the manner in which the faithful participate in it. The Council for this reason stated in these firm and likewise measured words: “Although the Mass contains much instruction for the faithful people, it did not seem to the Fathers expedient, however, that it be celebrated indiscriminately in the vernacular.”12 And the Council declared worthy of censure anyone maintaining that “the rite of the Roman Church, in which part of the Canon and the words of consecration are pronounced in a low voice, is to be condemned, or that the Mass must be celebrated only in the vernacular.”13 Nevertheless, at the same time as it prohibited the use of the vernacular in the Mass, it ordered, on the other hand, pastors of souls to put appropriate catechesis in its place: “lest Christ’s flock go hungry… the Holy Synod commands pastors and each and all of those others having the care of souls that frequently during the celebration of Mass, either personally or through others, they should explain what is read at Mass; and expound, among other things, something of the mystery of this most holy Sacrifice, especially on Sundays and feast days.”14 12. Hence, the Second Vatican Council, having come together in order to accommodate the Church to the requirements of her proper apostolic office precisely in these times, considered thoroughly, as had the Council of Trent, the catechetical and pastoral character of the Sacred Liturgy.15 And since no Catholic would now deny a sacred rite celebrated in Latin to be legitimate and efficacious, the Council was also able to concede that “not rarely adopting the vernacular language may be of great usefulness for the people” and gave permission for it to be used.16 The eagerness with which this measure was everywhere received has certainly been so great that it has led, under the guidance of the Bishops and the Apostolic See itself, to permission for all liturgical celebrations in which the people. participate to be in the vernacular, so that the people may more fully understand the mystery which is celebrated. 13. In this regard, although the use of the vernacular in the Sacred Liturgy is a means, admittedly of great importance, for expressing more clearly catechesis on the mystery, a catechesis inherent in the celebration itself, the Second Vatican Council ordered additionally that certain prescriptions of the Council of Trent that had not been followed everywhere be brought to fruition, such as the Homily to be given on Sundays and feast days17 and the faculty to interject certain explanations during the sacred rites themselves.18 Above all, the Second Vatican Council, which recommended “that more perfect form of participation in the Mass by which the faithful, after the Priest’s Communion, receive the Lord’s Body from the same Sacrifice,”19 called for another desire of the Fathers of Trent to be put into effect, namely, that for the sake of a fuller participation in the Holy Eucharist “at each Mass the faithful present should communicate not only by spiritual desire but also by sacramental reception of the Eucharist.”20 14. Prompted by the same intention and pastoral zeal, the Second Vatican Council was able to give renewed consideration to what was established by Trent on Communion under both kinds. And indeed, since nowadays the doctrinal principles on the complete efficacy of Eucharistic Communion received under the species of bread alone are not in any way called into question, the Council gave permission for the reception on occasion of Communion under both kinds, because this clearer form of the sacramental sign offers a particular opportunity for understanding more deeply the mystery in which the faithful participate.21 15. In this manner the Church, while remaining faithful to her office as teacher of truth, safeguarding “things old,” that is, the deposit of tradition, fulfills at the same time the duty of examining and prudently adopting “things new” (cf. Matthew 13.52). For part of the new Missal orders the prayers of the Church in a way more open to the needs of our times. Of this kind are above all the Ritual Masses and Masses for Various Needs, in which tradition and new elements are appropriately brought together. Thus, while a great number of expressions, drawn from the Church’s most ancient tradition and familiar through the many editions of the Roman Missal, have remained unchanged, numerous others have been accommodated to the needs and conditions proper to our own age, and still others, such as the prayers for the Church, for the laity, for the sanctification of human labour, for the community of all nations, and certain needs proper to our era, have been newly composed, drawing on the thoughts and often the very phrasing of the recent documents of the Council. On account, moreover, of the same attitude toward the new state of the world as it now is, it seemed to cause no harm at all to so revered a treasure if some phrases were changed so that the language would be in accord with that of modern theology and would truly reflect the current state of the Church’s discipline. Hence, several expressions regarding the evaluation and use of earthly goods have been changed, as have several which alluded to a certain form of outward penance which was proper to other periods of the Church’s past. In this way, finally, the liturgical norms of the Council of Trent have certainly been completed and perfected in many particulars by those of the Second Vatican Council, which has carried into effect the efforts to bring the faithful closer to the Sacred Liturgy that have been taken up these last four centuries and especially those of recent times, and above all the attention to the Liturgy promoted by St. PIUS X and his Successors.

Thursday, July 14, 2011

Arwen designed her own coat of arms

'nough said

2002 GIRM (Proof of and Uninterrupted Tradition) #6-9 (Latin, Italian, and My Translation)

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Traditio non intermissa declaratur 6. Cum praecepta enuntiaret, quibus Ordo Missae recognosceretur, Concilium Vaticanum II praeter alia mandavit quoque, ut ritus nonnulli restituerentur «ad pristinam sanctorum Patrum normam»,11 iisdem videlicet usum verbis ac S. Pius V in Constitutione Apostolica «Quo primum» inscriptis, qua anno 1570 Missale Tridentinum est promulgatum. Ob hanc vero ipsam verborum convenientiam notari potest, qua ratione ambo Missalia Romana, quamvis intercesserint quattuor saecula, aequalem et parem complectantur traditionem. Si autem huius traditionis ponderentur interiora elementa, intellegitur etiam, quam egregie ac feliciter prius perficiatur altero. 7. Temporibus sane difficilibus, quibus catholica fides de indole sacrificali Missae, de ministeriali sacerdotio, de reali et perpetua Christi sub eucharisticis speciebus praesentia in discrimen fuerat adducta, id S. Pii V imprimis intererat, ut recentiorem traditionem, immerito oppugnatam, servaret, minimis tantummodo ritus sacri mutationibus inductis. Re quidem vera Missale illud anni 1570 paulum admodum distat a primo omnium anno 1474 typis edito Missali, quod vicissim fideliter quidem repetit Missale temporis Innocentii PP. III. Codices insuper Bibliothecae Vaticanae, quamquam aliquot intulerant locutionum emendationes, haud tamen permiserunt, ut in illa pervestigatione «veterum et probatorum auctorum» plus quam liturgici commentarii mediae aetatis inquirerentur. 8. Hodie, contra, illa «sanctorum Patrum norma», quam sectabantur Missalis S. Pii V emendatores, locupletata est innumerabilibus eruditorum scriptis. Postquam enim Sacramentarium Gregorianum nuncupatum anno 1571 primum editum est, vetera Sacramentaria Romana et Ambrosiana critica arte saepe typis sunt divulgata, perinde ac vetusti libri liturgici Hispani et Gallicani, qui plurimas preces non levis praestantiae spiritualis, eo usque ignoratas, in conspectum produxerunt. Traditiones pariter priscorum saeculorum, antequam ritus Orientis et Occidentis constituerentur, nunc idcirco melius cognoscuntur, quod tot reperta sunt documenta liturgica. Praeterea progredientia sanctorum Patrum studia theologiam mysterii eucharistici lumine perfuderunt doctrinae Patrum in antiquitate christiana excellentissimorum, uti S. Irenaei, S. Ambrosii, S. Cyrilli Hierosolymitani, S. Ioannis Chrysostomi. 9. Quapropter «sanctorum Patrum norma» non postulat solum, ut conserventur ea, quae maiores nostri proximi tradiderint, sed ut comprehendantur altiusque perpendantur cuncta praeterita Ecclesiae tempora ac modi universi, quibus unica eius fides declarata est in humani civilisque cultus formis tam inter se differentibus, quippe quae vigerent in regionibus semiticis, graecis, latinis. Amplior autem hic prospectus cernere nos sinit, quemadmodum Spiritus Sanctus praestet populo Dei mirandam fidelitatem in conservando immutabili fidei deposito, licet permagna sit precum rituumque varietas. Proof(Evidence/Testimony) of /to an uninterrupted tradition 6. In the statement of the rules for the revision of the rite of the Mass, the Second Vatican Council has ordered, inter alia, that certain rites were "to be taken back to the ancient tradition of the holy Fathers" [ 11]: these are the same words used by St. Pius V in the Apostolic Constitution <> when, in 1570, he promulgated the Missal of Trent(Tridentine Missal). (Also) From this textual correspondence it is easy to detect how the two Roman Missals, although separated by four centuries, retain the same and identical tradition. Then, if one takes into account the profound elements of such tradition, it is not difficult to see (requires little intelligence) to see how the second illustriously and happily it completes (complements) the first. 7. In truly difficult times, in which the Catholic Faith was placed in danger because of the sacrificial nature of the Mass, the ministerial priesthood, the real and perpetual presence of Christ in the Eucharistic species, St Pius V wanted primarily to safeguard a relatively recent tradition, unjustly attacked, by introducing as few changes as possi ble to the Sacred Rite. And it truth, the Missal of 1570 differentiates very little from the Missal printed(published) in 1474; and it in due course, is reprised faithfully (in) the Missal of Innocent III. Furthermore, in the diligent research of the ancient authors worthy of faith, even if they had had permission to adopt, in certain cases (situations) the better lessons, they did not consent to go beyond the liturgical commentaries of the Middle Ages. 8. Today, instead, this “tradition of the Holy Fathers,” kept present (kept in mind) by the revionists responsible for the Missal of Saint Pius the V, has been enriched by innumerable studies by the erudite (scholars). After the First Edition of the Sacramentary, called Gregorian, in 1571, the ancient roman and ambrosian sacramentaries were subject to many critical editions; as could be said of the ancient liturgical Hispanic and gallic books, in which were rediscovered a good number of prayers until then unknown, but of no little importance under the spiritual aspect. The traditions of the first centuries, before the formation of the Eastern and Western Rites, are now better known, thanks to the discovery of a good many liturgical documents. In addition, the progress of patristic studies has enabled us to deepen our understanding of the theology of the eucharistic mystery through the teaching of eminent Fathers in the christian antiquity,such as Saint Irenaeus, Saint Ambrose, Saint Cyril of Jerusalem, St. John Chrysostom. The “tradition of the holy Fathers" therefore requires not only that the traditions handed down from our immediate predecessors be retained, but also that the whole history (past) of the Church, even from the beginning, be taken into account, and a thorough survey of the many ways in which the unique faiith manifested within forms of the human and profane culture, so different between them, which were in use in the areas inhabited by Semites, Greek and Latin. This wider deepening allows us to see how the Holy Spirit grants to the people of God an admirable fidelity to preserve unchanged the deposit of faith, as various as are the prayers and rites. Uninterrupted Tradition 6. When it set out its instructions for the renewal of the Order of Mass, the Second Vatican Council, using, namely, the same words as did St. PIUS V in the Apostolic Constitution Quo primum, by which the Missal of Trent was promulgated in 1570, also ordered, among other things, that a number of rites be restored “to the original norm of the holy Fathers.”11 From the fact that the same words are used, it can be noted how the two Roman Missals, although four centuries have intervened, embrace one and the same tradition. Furthermore, if the inner elements of this tradition are reflected upon, it is also understood how outstandingly and felicitously the older Roman Missal is brought to fulfilment in the later one. 7. In truly difficult times, when the Catholic faith in the sacrificial nature of the Mass, the ministerial priesthood, and the real and perpetual presence of Christ under the Eucharistic species were called into question, St. PIUS V was first of all concerned with preserving the more recent tradition, then unjustly assailed, introducing only very slight changes into the sacred rite. In fact, the Missal of 1570 differs very little from the very first printed edition of 1474, which in turn faithfully takes up again the Missal used in the time of Pope Innocent III. Moreover, manuscript books in the Vatican Library, even though they provided material for several textual emendations, by no means made it possible to pursue inquiry into “ancient and approved authors” further back than the liturgical commentaries of the Middle Ages. 8. Today, however, innumerable writings of scholars have shed light on the “norm of the holy Fathers” which the revisers of the Missal of St. PIUS V assiduously followed. For following the first publication in 1571 of the Sacramentary called the Gregorian, critical editions of other ancient Roman and Ambrosian Sacramentaries were disseminated, often in printed form, as were ancient Hispanic and Gallican liturgical books; these editions brought to light numerous prayers of no slight spiritual value but previously unknown. In the same way, traditions of the first centuries, before the rites of East and West were formed, are now better known because of the discovery of so many liturgical documents. Furthermore, continuing progress in the study of the holy Fathers has also shed upon the theology of the mystery of the Eucharist the light brought by the doctrine of such illustrious Fathers of Christian antiquity as St. Irenaeus, St. Ambrose, St. Cyril of Jerusalem, and St. John Chrysostom. 9. Hence, the “norm of the holy Fathers” requires not only the preservation of what our immediate forebears have handed on to us, but also an understanding and a more profound pondering of the Church’s entire past ages and of all the ways in which her one faith has been expressed in forms of human and social culture so greatly differing among themselves, indeed, as those prevailing in the Semitic, Greek, and Latin regions. Moreover, this broader view allows us to see how the Holy Spirit endows the People of God with a marvellous fidelity in preserving the unalterable deposit of faith, even though there is a very great variety of prayers and rites.

Tuesday, July 12, 2011

2002 GIRM #2-5 (Latin, Italian, My English Translation) Testimony of Unmutated Faith

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Testimonium fidei immutatae 2. Missae natura sacrificalis, a Concilio Tridentino, quod universae traditioni Ecclesiae congruebat, sollemniter asserta,1 rursus enuntiata est a Concilio Vaticano II, quod circa Missam haec significantia protulit verba: «Salvator noster in Cena novissima sacrificium eucharisticum Corporis et Sanguinis sui instituit, quo sacrificium crucis in saecula, donec veniret, perpetuaret, atque adeo Ecclesiae dilectae sponsae memoriale concrederet mortis et resurrectionis suae».2 Quod sic a Concilio docetur, id formulis Missae continenter exprimitur. Etenim doctrina, quae hac sententia, iam in antiquo Sacramentario, vulgo Leoniano nuncupato, exstante, presse significatur: «quoties huius hostiae commemoratio celebratur, opus nostrae redemptionis exercetur»,3 apte accurateque explicatur in Precibus eucharisticis; in his enim sacerdos, dum anamnesin peragit, ad Deum nomine etiam totius populi conversus, ei gratias persolvit et sacrificium offert vivum et sanctum, oblationem scilicet Ecclesiae et hostiam, cuius immolatione ipse Deus voluit placari,4 atque orat, ut Corpus et Sanguis Christi sint Patri sacrificium acceptabile et toti mundo salutare.5 Ita in novo Missali lex orandi Ecclesiae respondet perenni legi credendi, qua nempe monemur unum et idem esse, excepta diversa offerendi ratione, crucis sacrificium eiusque in Missa sacramentalem renovationem, quam in Cena novissima Christus Dominus instituit Apostolisque faciendam mandavit in sui memoriam, atque proinde Missam simul esse sacrificium laudis, gratiarum actionis, propitiatorium et satisfactorium. 3. Mirabile etiam mysterium praesentiae realis Domini sub speciebus eucharisticis, a Concilio Vaticano II 6 aliisque Ecclesiae Magisterii documentis7 eodem sensu eademque sententia, quibus Concilium Tridentinum id credendum proposuerat,8 confirmatum, in Missae celebratione declaratur non solum ipsis verbis consecrationis, quibus Christus per transubstantiationem praesens redditur, sed etiam sensu et exhibitione summae reverentiae et adorationis, quae in Liturgia eucharistica fieri contingit. Eadem de causa populus christianus adducitur, ut feria V Hebdomadae sanctae in Cena Domini, et in sollemnitate Ss.mi Corporis et Sanguinis Christi, hoc admirabile Sacramentum peculiarem in modum excolat adorando. 4. Natura vero sacerdotii ministerialis, quod presbyteri proprium est, qui in persona Christi sacrificium offert coetuique populi sancti praesidet, in ipsius ritus forma, e praestantiore loco et munere eiusdem sacerdotis elucet. Huius vero muneris rationes edicuntur et perspicue ac fusius explanantur in gratiarum actione Missae chrismatis, feria V Hebdomadae sanctae; quo videlicet die institutio sacerdotii commemoratur. In illa enim collatio potestatis sacerdotalis per manuum impositionem facta illustratur; atque ipsa potestas, singulis officiis recensitis, describitur, quae est continuatio potestatis Christi, Summi Pontificis Novi Testamenti. 5. Sed hac sacerdotii ministerialis natura etiam aliud quiddam, magni sane faciendum, in sua luce collocatur, id est regale sacerdotium fidelium, quorum sacrificium spirituale per sacerdotum ministerium in unione cum sacrificio Christi, unici Mediatoris, consummatur. 9 Namque celebratio Eucharistiae est actio Ecclesiae universae; in qua unusquisque solum et totum id agat, quod ad ipsum pertinet, respectu habito gradus eius in populo Dei. Quo efficitur, ut etiam rationes quaedam celebrationis magis attendantur, quibus saeculorum decursu interdum est minor cura adhibita. Hic enim populus est populus Dei, Sanguine Christi acquisitus, a Domino congregatus, eius verbo nutritus, populus ad id vocatus, ut preces totius familiae humanae ad Deum admoveat, populus, qui pro mysterio salutis gratias in Christo agit eius sacrificium offerendo, populus denique, qui per Communionem Corporis et Sanguinis Christi in unum coalescit. Qui populus, licet origine sua sit sanctus, tamen per ipsam participationem consciam, actuosam et fructuosam mysterii eucharistici in sanctitate continenter crescit Testimony of (Witness to) an unmutated Faith 2. The sacrificial nature of the mass, solemnly affirmed at the Council of Trent, in harmony with all the traditions of the Church,[1] was reaffirmed at the Second Vatican Council, which pronounced, with regard to the Mass, these significant words( this statement): “ Our Saviour, at the Last Supper… instituted the Eucharistic Sacrifice of his Body and of his Blood, to be perpetuated throughout the ages until His return, the sacrifice of the Cross, and to entrust to his delectable wife, the Church, the memorial of his death and resurrection.[2] This same teaching of the Council is found constantly(consistently) in the formulae of the Mass. The same doctrine, infact, is enunciated with precision in this text of the Ancient Sacramentarian called Leonian: Every time that we celebrate the memorial of this sacrifice, we perform the masterpiece of our redemption[3] developed with clarity and with care in the Eucharistic prayers: in these prayers, when the priest declares the anamneses, referring himself to God in the name of all the people, he renders to God thanks, and offers the holy and living sacrifice, that is the oblations of the Church and the spotless victim for our redemption [4] and prays the Body and Blood of Christ to be an acceptable sacrifice to the Father for the Salvation of the whole world. In this way, in the New Missal, the normative (law) of prayer of the Church co-responds to her constant (sister) rule (law) of faith(lex credenda); this tells us that, except for the difference in which it is offered, there is full identity between the sacrifice of the cross and the sacramental renovation of the Mass, that Christ Lord instituted at the Last Supper and ordered the Apostles to celebrate in His memory. It follows that the Mass is at the same time a sacrifice of laud(praise), of propitiation (appeasement) and expiation (atonement) 3. Even the amazing mystery of the true(majestic) presence of the Lord under (in the form) of the Eucharistic species is affirmed in the Second Vatican Council and in other documents of the Church’s magisterium, [7] in this same sense and with the same doctrine with which the Council of Trent proposed it to our faith.[8] In the celebration of Mass, this mystery is revealed not only the words of the consecration, which make Christ present by means of the transubstantiation, but also from the sense and the outward expression of supreme respect and adoration of being made in the course of the eucharistic liturgy. For the same reason, on HolyThursday, during the celebration of the Lord’s Supper, and on the solemnity of the Body and Blood of the Lord, the christian people are called to honour in a particular way, with the adoration of the Blessed Sacrament, this wonderful sacrament. 4. The nature of the ministerial priesthood, which is proper to the Bishop and the Priest(presbyter), in that they offer the sacrifice in the person of Christ (in persona Christi) and preside over the assembly of the holy people, is brought to light, in the form of the rite itself, by eminent place (position) of the priest and his function. The tasks of this function are indicated and reiterated with great clarity in the preface of the Chrism Mass on Holy Thursday, the day which commemorates the institution of the priesthood. The text underscores the priestly power, conferred by means of the imposition of hands and describes this same power by the enumeration of its all offices: and the continuation of priestly power of Christ, the High Priest of the New Covenant (Testament). 5. This nature of the ministerial priesthood places in turn in the right light another reality of great importance: the royal priesthood of the faithful, whose spiritual sacrifice reaches its full realization, through the ministry of the Bishop and priests, in union with the sacrifice of Christ, the one Mediator[ 9]. The celebration of the Eucharist is in fact the action of the whole Church. In it each of us performs only, but integrally that which is assigned to us, keeping in mind the place the people of God occupy. It is the reason we now pay increased attention to certain aspects of the celebration that, in the course of the ages (over time), were altogether totally neglected. These People are the People of God, bought by the Blood of the Christ, gathered by the Lord, nourished by his Word; A people whose vocation is to raise to God the preayers of the whole human family; a People who, in Christ offers thanks for the mystery of salvation, offering His sacrifice; A people who, in the end, by way of the Communon of the Body and Blood of Christ, reinforces its unity (oneness). This People is already blessed by its origins; but is stronger in its informed active and fruitful participation in the Eucharistic mystery, grows continually in holiness.[10] Testimony of an Unaltered Faith 2. The sacrificial nature of the Mass, solemnly defended by the Council of Trent, because it accords with the universal tradition of the Church,1 was once more stated by the Second Vatican Council, which pronounced these clear words about the Mass: “At the Last Supper, Our Saviour instituted the Eucharistic Sacrifice of his Body and Blood, by which the Sacrifice of his Cross is perpetuated until he comes again; and till then he entrusts the memorial of his Death and Resurrection to his beloved spouse, the Church.”2 What is taught in this way by the Council is consistently expressed in the formulas of the Mass. Moreover, the doctrine which stands out in the following sentence, already notable and concisely expressed in the ancient Sacramentary commonly called the Leonine – “for whenever the memorial of this sacrifice is celebrated the work of our redemption is accomplished”3 – is aptly and exactly expounded in the Eucharistic Prayers; for as in these the Priest enacts the anamnesis, while turned toward God likewise in the name of all the people, he renders thanks and offers the living and holy sacrifice, that is, the Church’s oblation and the sacrificial Victim by whose death God himself willed to reconcile us to himself;4 and the Priest also prays that the Body and Blood of Christ may be a sacrifice which is acceptable to the Father and which brings salvation to the whole world.5 3. So, in the new Missal the rule of prayer (lex orandi) of the Church corresponds to her perennial rule of faith (lex credendi), by which we are truly taught that the sacrifice of his Cross and its sacramental renewal in the Mass, which Christ the Lord instituted at the Last Supper and commanded his Apostles to do in his memory, are one and the same, the same time a sacrifice of praise, thanksgiving, propitiation and satisfaction. 3. Moreover, the wondrous mystery of the real presence of the Lord under the Eucharistic species, confirmed by the Second Vatican Council6 and other teachings of the Church’s Magisterium7 in the same sense and with the same doctrine as the Council of Trent proposed that it must be believed,8 is proclaimed in the celebration of the Mass, not only by the very words of consecration by which Christ is rendered present through transubstantiation, but also with a sense and a demonstration of the greatest reverence and adoration which strives for realization in the Eucharistic liturgy. For the same reason, the Christian people are led to worship this wondrous Sacrament through adoration in a special way on Thursday of the Lord’s Supper in Holy Week and on the Solemnity of the Most Holy Body and Blood of Christ. 4. In truth, the nature of the ministerial priesthood proper to the Bishop and the Priest, who offer the Sacrifice in the person of Christ and who preside over the gathering of the holy people, shines forth in the form of the rite itself, on account of the more prominent place and function given to the Priest. The essential elements of this function are set out and explained clearly and extensively in the Preface for the Chrism Mass on Thursday of Holy Week, the day, namely, when the institution of the priesthood is commemorated. For in the Preface is made clear how the conferral of priestly power is accomplished through the laying on of hands; and, by the listing one by one of its duties, that power is described which is the continuation of the power of Christ, the High Priest of the New Testament. 5. Moreover, by this nature of the ministerial priesthood, something else is put in its proper light, something certainly to be held in great esteem, namely, the royal priesthood of the faithful, whose spiritual sacrifice is brought to completion through the ministry of the Bishop and the Priests, in union with the Sacrifice of Christ, the sole Mediator.9 For the celebration of the Eucharist is the action of the whole Church, and in it each one should carry out solely but totally that which pertains to him, in virtue of the place of each within the People of God. The result of this is that greater consideration is also given to some aspects of the celebration that have sometimes been accorded less attention in the course of the centuries. For this people is the People of God, purchased by Christ’s Blood, gathered together by the Lord, nourished by his word, the people called to present to God the prayers of the entire human family, a people that gives thanks in Christ for the mystery of salvation by offering his Sacrifice, a people, finally, that is brought together in unity by Communion in the Body and Blood of Christ. This people, though holy in its origin, nevertheless grows constantly in holiness by conscious, active, and fruitful participation in the mystery of the Eucharist.10

Scripture to keep in mind

Six things there are, which the Lord hateth, and the seventh his soul detesteth: [17] Haughty eyes, a lying tongue, hands that shed innocent blood, [18] A heart that deviseth wicked plots, feet that are swift to run into mischief, [19]A deceitful witness that uttereth lies, and him that soweth discord among brethren. [20] My son, keep the commandments of thy father, and forsake not the law of thy mother. ***Cf:Douay-Rheims Proverbs 6: 16-20


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