Tuesday, August 30, 2011

Argh, This is Aggranoying

Arwen is Training Frodo Well

Apparently the whole adoring sibling thing can be reduced to whether the siblings both love or detest Barney.

Arwen (to Frodo):
I love you, You love me
Let's get together and get rid of Barney
With a great big push, Barney's out the door.
No more Purple Dinosaur.

Puff: Why are you singing that to Frodo?

Arwen: Cuz I don't wanna hate Frodo, like I hate Galadriel.

Puff: Huh?

Arwen:  Galadriel and I were bound to hate each other.

Puff: Why?

Arwen: Well she LOOOOVED Barney, and I can't stand him.

Puff: Ahh, but why that song?

Arwen: Because he is too young for:
I hate you , you hate me
Let's get together and get rid of Barney
Put a shotgun to his head, blow the guy away.
I don't want to play today.

Puff:  Gotcha, now get your feet off your brother.

Monday, August 29, 2011

And yet, we are required to procure a license to fish our lakes















AAAALLLLL Righty then! Let's move on.

Galadriel and Arwen Strike Again

Scene: Back seat of Family Car, After Sunday Mass, After Brunch. Galadriel has just lost an argument with Puff, neither one of us remembers what the argument was about.

Galadriel: I just shot my ass in the foot, didn't I?

Puff: More like you shot your foot in the ass.

Arwen: You two owe the Language Trip Jar $0.50 each.

Saturday, August 27, 2011

Visitation and Funeral Information for His Eminence Aloysius Cardinal Ambrosic

Details have now been confirmed for His Eminence's visitation and funeral Mass. From the Archdiocese of Toronto Blog:

The body of Cardinal Ambrozic will arrive at St. Michael's Cathedral on Tuesday, August 30, 2011 at 1:30 p.m. At that time the Rite of Reception will be held.


His Eminence will lie in state for visitation at the cathedral Tuesday afternoon from 2:00 - 4:00 p.m. and 7:00 - 9:00 p.m. with the Office for the Dead being celebrated at 8:30 p.m. All Tuesday events are open to the public who are most welcome to visit the cathedral to pay their respects.


The funeral Mass for Cardinal Ambrozic will take place on Wednesday, August 31, 2011 at 10:30 a.m. at St. Michael's Cathedral.  Due to renovations currently underway at the cathedral, expected participation by up to 500 priests, family, friends, etc. there will be extremely limited public seating available.


In lieu of flowers, those who wish to pay tribute to the Cardinal are invited to donate to charities long supported by His Eminence: ShareLife or the Shepherds' Trust

 
 
Source ArchDicoese Toronto Blog

I find it strange

It appears to me that whenever some non-religious pop "saint" dies God also calls home a true "saint" or maybe someone who actually tried to be a saint.

Cases in point
Diana, Princess the Wales
and
Blessed Mother Teresa of Calcutta

The Honourable Jack Layton, MP(Would Have been Leader of the Queen's Official Opposition if Parliament had actually sat. Parliament went on vacation just after the Election)
and
His His Eminence Aloysius Cardinal Ambrozic

'Nough said.

Friday, August 26, 2011

Requiescat in Pace Aloysius Cardinal Ambrosic

HE had been ill for some time (He was mentioned every weekend in the Universal Prayers with the ill and the sick of the parish)

He passed away earlier today, August 26, 2011

Info here

A Rare Puff the Magic Dragon Mea Culpa

I am sorry. 

I fully regret the day I ever got curious about the blog reader from MountainView California.
I'm sorry I ever googled that particular IP address 66.249.67.# 
that led me to this webpage:  .?  
And I am sorry for googling: What is Googlebot? which led me to this page.

But above and more than all that I rue the day, nay the moment I told Bear about it

Pray for all those in the path of Hurrican Irene

No, that's it.

Found this on the Patron Saints Index at the Catholic Community Forum.
against bad weather

for good weather

Thursday, August 25, 2011

Chapter 4: Different Forms of the the Celebrated Mass: Third Typical Edition General Instruction Roman Missal -Latin Italian My English

For the Explanation, sources, and disclaimers read here

Latin Italian My English Translation
Caput IV: De Diversis Formis Missam Celebrandi Capitolo IV
DIVERSE FORME DI CELEBRAZIONE DELLA MESSA Diverse Forme di Celebrazione della Messa
Chapter IV:Different Forms of the Celebration of the Mass
112. In Ecclesia locali primus sane locus tribuatur, propter eius significationem, Missae cui praeest Episcopus a suo presbyterio, diaconis et ministris laicis circumdatus 90 et in qua plebs sancta Dei plene et actuose participat, ibi enim habetur praecipua manifestatio Ecclesiae.

In Missa quam Episcopus celebrat, vel cui ipse praeest quin Eucharistiam celebret, serventur normae quae in Caeremoniali Episcoporum inveniuntur.91
112. Nella Chiesa locale si deve davvero dare il primo posto, come lo richiede il suo significato, alla Messa presieduta il Vescovo circondato dal suo presbiterio, dai diaconi e dai ministri laici[91] con la partecipazione piena e attiva del popolo santo di Dio. Si ha qui infatti una speciale manifestazione della Chiesa.
Nella Messa che viene celebrata dal Vescovo, o presieduta dal Vescovo senza che celebri l’Eucaristia, si osservino le norme che si trovano nel Cerimoniale dei Vescovi[92].
112. In the local Church the first place is to really be given, as required by its significance, to the mass presided bythe bishop surrounded by his priests, deacons and lay ministers [91] with the full and active (*see my note on GIRM Page regarding the translation of “Actuosa”-“Activa”) participation of the holy people of God. We have here in fact a special manifestation of the Church.
In the Mass which is either celebrated by the Bishop or if the Eucharist is not celebrated but he presides over it, the norms found in the Ceremonial of Bishops are to be observed [92] .
113. Magni etiam habeatur Missa quae cum aliqua communitate, praesertim vero paroeciali, celebratur, utpote quae Ecclesiam universalem repraesentet tempore et loco statutis, praecipue vero in communi celebratione dominicali.92

114. Inter Missas autem ab aliquibus communitatibus celebratas peculiarem locum obtinet Missa conventualis, quae pars est Officii cotidiani, aut Missa, quae «communitatis», dicitur. Et quamvis hae Missae nullam specialem formam celebrationis prae se ferant, maxime tamen decet eas cum cantu fieri, praecipue cum plena participatione omnium sodalium communitatis sive religiosorum sive canonicorum. In iis proinde munus suum exerceant singuli iuxta Ordinem vel ministerium receptum. Expedit ideo ut omnes sacerdotes qui pro utilitate pastorali fidelium singulariter celebrare non tenentur, in iis, quantum fieri potest, concelebrent. Omnes insuper ad eam communitatem pertinentes sacerdotes qui officio in bonum pastorale fidelium singulariter celebrandi tenentur, Missam quoque conventualem aut «communitatis» eadem die concelebrare possunt.93 Praestat enim presbyteros, qui celebrationi eucharisticae intersunt, nisi iusta causa excusentur, munus proprii ordinis de more exercere et proinde uti concelebrantes participare, sacris vestibus indutos.
113. Grande importanza si deve dare anche alla Messa celebrata con una comunità, specialmente parrocchiale; essa, infatti, soprattutto nella celebrazione comunitaria della domenica, manifesta la Chiesa universale in un momento e in un luogo determinato[93].
114. Tra le Messe celebrate da determinate comunità, particolare importanza ha la Messa conventuale, che è parte dell’ufficio quotidiano, come pure la Messa detta della «comunità». E, sebbene queste Messe non comportino nessuna forma particolare di celebrazione, tuttavia è quanto mai conveniente che siano celebrate con il canto e soprattutto con la piena partecipazione di tutti i membri della comunità, sia di religiosi che di canonici. In queste Messe perciò ognuno eserciti la sua funzione, secondo l’Ordine o il ministero ricevuto. Anzi, conviene che tutti i sacerdoti non tenuti a celebrare individualmente per l’utilità pastorale dei fedeli, per quanto è possibile concelebrino in queste Messe. Inoltre tutti i sacerdoti membri della comunità, tenuti a celebrare individualmente per il bene pastorale dei fedeli, possono, nello stesso giorno, concelebrare anche la Messa conventuale o di comunità[94]. È preferibile infatti che i presbiteri presenti alla celebrazione eucaristica, se non sono scusati da una giusta causa, esercitino normalmente il ministero del proprio Ordine e quindi partecipino come concelebranti, indossando le sacre vesti. Diversamente indossano il proprio abito corale o la cotta sopra la veste talare.
113. Great importance should be given also to the Mass with a community, especially the parrocchial mass, which in fact, especially in the community celebration on Sunday, shows the universal Church in a time and at a specific site [93] .
114. Among the Masses celebrated by some communities, particular importance was the conventual Mass, which is part of the daily Office, as well as the Mass called of the "community". Although such Masses do not have any particular form of celebration, it is most proper that they be celebrated with song and especially with the full participation of all members of the community, be they religious or canons. In these Masses, therefore, individuals should exercise their function, according to the Order or the ministry received (they have). In fact, it is agreeable that all priests who are not bound to celebrate individually for the pastoral benefit of the faithful, can concelebrate in these Masses. Moreover, all priests belonging to the community, bound to celebrate individually for the pastoral good of the faithful may, on the same day, also concelebrate conventual or community Mass. [94] . It is preferable that the priests present at the celebration of the Eucharist, unless excused for a good reason, normally exercise the ministry of your Order and thus take part as concelebrants, wearing the sacred vestments. Otherwise, they wear their proper choir dress or a surplice over a cassock.
I. De Missa Cum Populo
115. Missa cum populo ea intellegitur quae cum fidelium participatione celebratur. Convenit autem ut, quantum fieri potest, praesertim vero diebus dominicis et festis de praecepto, cum cantu, et congruo numero ministrorum celebratio peragatur;94 attamen etiam sine cantu et cum uno ministro perfici potest.

116. In qualibet Missae celebratione si adest diaconus, hic suo munere fungatur. Expedit autem ut sacerdoti celebranti de more adsint acolythus, lector et cantor. Ritus vero qui infra describitur facultatem praevidet amplioris etiam numeri ministrorum.


Praeparanda

117. Altare una saltem tobalea albi coloris cooperiatur. Super ipsum vero aut iuxta ipsum duo saltem in omni celebratione, vel etiam quattuor aut sex, praesertim si agitur de Missa dominicali vel festiva de praecepto, vel, si Episcopus dioecesis celebrat, septem candelabra cum cereis accensis ponantur. Item super altare vel prope ipsum habeatur crux, cum effigie Christi crucifixi. Candelabra autem et crux effigie Christi crucifixi ornata in processione ad introitum afferri possunt. Super ipsum altare poni potest, nisi in processione ad introitum deferatur, Evangeliarium a libro aliarum lectionum distinctus.
I. Messa Con Il Popolo
115. Per Messa con il popolo si intende quella celebrata con la partecipazione dei fedeli. Soprattutto nelle domeniche e nelle feste di precetto, conviene, per quanto è possibile, che la celebrazione si svolga con il canto e con un congruo numero di ministri,[95]; si può fare però anche senza canto e con un solo ministro.
116. In ogni celebrazione della Messa, se è presente il diacono, compia il suo ufficio. È bene inoltre che un accolito, un lettore e un cantore assistano il sacerdote celebrante. Il rito qui sotto descritto prevede tuttavia la possibilità di usare un numero anche maggiore di ministri.
Cose da preparare
117. L’altare sia ricoperto da almeno una tovaglia bianca. In ogni celebrazione sull’altare, o accanto ad esso, si pongano almeno due candelabri con i ceri accesi, o anche quattro o sei, specialmente se si tratta della Messa domenicale o festiva di precetto; se celebra il Vescovo della diocesi, si usino sette candelabri. Inoltre, sull’altare, o vicino ad esso, si collochi la croce con l’immagine di Cristo crocifisso. I candelabri e la croce con l’immagine di Cristo crocifisso si possono portare nella processione di ingresso. Sopra l’altare si può collocare l’Evangeliario, distinto dal libro delle altre letture, a meno che non venga portato nella processione d’ingresso.
I. Mass With the People
115. For Mass with a congregation means a Mass celebrated with the participation of the faithful. Especially on Sundays and holy days of obligation, as far as possible, that the celebration should take place with singing and with a suitable number of ministers, [95] , however, it can be done even without singing and with only one minister.
116. In every celebration of Mass, when a deacon is present, carrying out his office, it is also good that an acolyte, a reader and a cantor assist the priest celebrant. The rite described below, however, provides the ability to use a greater number of ministers.
Things to prepare
117. The altar is covered with at least a white tablecloth. In every celebration on the altar or near it, you put at least two candlesticks with lighted candles, or even four or six, especially when it comes to Mass on Sundays or holy days of obligation, if the Bishop of the diocese celebrates, seven candlesticks are used. In addition, on the altar or near it, you place the cross with the image of Christ crucified. The candles and the cross with the image of Christ crucified may result from the entrance procession. On the altar you can place the Gospels, distinct from the book of other readings, unless it is carried in the entrance procession.
118. Item parentur:
a. iuxta sedem sacerdotis: missale et, pro opportunitate, libellus cantuum;
b. in ambone: lectionarium;
c. in abaco: calix, corporale, purificatorium et, pro opportunitate, palla; patena et pyxides, si necessariae sunt; panis pro Communione sacerdotis qui praeest, diaconi, ministrorum, et populi; urceoli cum vino et aqua, nisi haec omnia a fidelibus in processione ad offertorium praesententur; vas aquae benedicendae, si fit aspersio; patina pro Communione fidelium; et ea quae necessaria sunt ad manus lavandas.
Calix laudabiliter cooperiatur velo, quod potest esse aut coloris diei aut coloris albi.

119. In secretario, pro diversis formis celebrationis, parentur sacrae vestes (cf. nn. 337-341) sacerdotis, diaconi, et aliorum ministrorum:
a. pro sacerdote: alba, stola et casula seu planeta;
b. pro diacono: alba, stola et dalmatica, quae tamen, ob necessitatem vel minorem gradum sollemnitatis, omitti potest;
c. pro aliis ministris: albae vel aliae vestes legitime approbatae.95
Omnes qui albam induunt, cingulum adhibeant et amictu utantur, nisi ob ipsius albae formam non exigantur.

Cum introitus processione perficitur, parentur etiam Evangeliarium; in diebus dominicis et festivis thuribulum et navicula cum thure, si thus adhibetur; crux in processione deferenda, candelabra cum cereis accensis.
118. Si preparino pure:
a) accanto alla sede del sacerdote: il Messale e, se necessario, il libro dei canti;
b) sull’ambone: il Lezionario;
c) sopra la credenza: il calice, il corporale, il purificatoio e, secondo l’opportunità, la palla; la patena e le pissidi, se sono necessarie; il pane per la Comunione del sacerdote che presiede, dei diaconi, dei ministri e del popolo; le ampolle con il vino e l’acqua, a meno che tutte queste cose non vengano presentate dai fedeli all’offertorio; un vaso con l’acqua da benedire se si compie il rito dell’aspersione; il piattello per la Comunione dei fedeli; inoltre il necessario per lavarsi le mani.
Il calice sia lodevolmente ricoperto da un velo, che può essere o del colore del giorno o bianco.
119. In sagrestia, si preparino, secondo le varie forme di celebrazione, le vesti sacre (Cf. nn. 337-341) del sacerdote, del diacono e degli altri ministri:
a) per il sacerdote: camice, stola, casula o pianeta;
b) per il diacono: camice, stola e dalmatica; in caso però di necessità o di minor solennità, la dalmatica si può omettere;
c) per gli altri ministri: camici o altre vesti legittimamente approvate[96].
Tutti coloro che indossano il camice, usino il cingolo e l’amitto, a meno che per la forma stessa del camice non siano necessari.
Quando si fa la processione d’ingresso, vengano preparati anche l’Evangeliario; nelle domeniche e nelle feste, il turibolo e la navicella con l’incenso, se si usa l’incenso; la croce da portare in processione, i candelabri con le candele accese.
118. also to be prepared:
a) next to the priest's chair: the Missal and, if necessary, the hymnal;
b) on the ambo: the lectionary;
c) on a side table: the chalice, corporal, purificator and, as appropriate, the pall, the paten and ciboria, if necessary, the bread for the Communion of the priest who presides, the deacon, the ministers and of the people, with wine and water cruets, unless all of these are the gifts presented by the faithful, a vase with water to be blessed if you performs the rite of sprinkling; the plate for the Communion of faithful; also that which is required required to wash their hands.
The chalice is admirably covered by a veil, which can be either white or the color of the day.
119. In the sacristy, to be prepared according to the various forms of celebration, are the sacred vestments (cf. nos. 337-341) of the priest, the deacon and other ministers:
a) for the priest: alb, stole, chasuble;
b) for the deacon: alb, stole and Dalmatian, however, in case of need or less solemnity, the Dalmatian may be omitted;
c) for other ministers: albs or other legitimately approved vestments [96] .
All who wear an alb should use a cincture and amice, unless because of the shape of the gown, it is not required.
During the entrance procession, the Gospels are also prepared (brought), on Sundays and feast days, the navicula and thurible with incense, if incense is used, the cross is to be carried in procession, with the candelabras and lit candles.
A) De Missa sine diacono

Ritus initiales

120. Populo congregato, sacerdos, et ministri, sacris vestibus induti, ad altare procedunt hoc ordine:
a. thuriferarius cum thuribulo fumigante, si incensum seu thus adhibetur;
b. ministri qui deferunt cereos accensos, et inter eos acolythus vel alius minister cum cruce;
c. acolythi et alii ministri;
d. lector, qui potest Evangeliarium, non autem Lectionarium, parum elevatum deferre;
e. sacerdos Missam celebraturus.
Si incensum adhibetur, sacerdos antequam procedatur, incensum in thuribulo imponit et signo crucis benedicit, nihil dicens.

121. Dum fit processio ad altare, cantus ad introitum peragitur (cf. nn. 47-48).

122. Cum ad altare pervenerint, sacerdos et ministri faciunt profundam inclinationem.

Crux effigie Christi crucifixi ornata et in processione delata, iuxta altare erigi potest ut fiat crux altaris, quae una tantum esse debet, secus reponatur. Candelabra vero super altare vel iuxta illud collocantur; Evangeliarium super altare deponitur.

123. Sacerdos ad altare accedit ipsumque veneratur osculo. Deinde, pro opportunitate, crucem et altare incensat, illud circumeundo.

124. His peractis, sacerdos sedem petit. Cantu ad introitum expleto, omnibus stantibus, sacerdos et fideles signant se signo crucis. Sacerdos dicit: In nómine Patris, et Fílii, et Spíritus Sancti. Populus respondet: Amen.

Deinde, versus ad populum et manus extendens, sacerdos eum salutat, una adhibita e formulis propositis. Potest etiam, ipse sacerdos vel alius minister, brevissimis verbis introducere fideles in Missam illius diei.

125. Sequitur actus paenitentialis. Postea cantatur vel dicitur Kýrie, iuxta rubricas (cf. n. 52).

126. Quando proferendum praecipitur, cantatur vel dicitur Glória (cf. n. 53).

127. Deinde sacerdos populum ad orandum invitat, manibus iunctis, dicens: Orémus. Et omnes una cum sacerdote ad breve tempus silentes orant. Tunc sacerdos, manibus extensis, dicit collectam, qua expleta, populus acclamat: Amen.
A) Messa senza diacono
Riti di introduzione
120. Quando il popolo è radunato, il sacerdote e i ministri, rivestiti delle vesti sacre, si avviano all’altare, in quest’ordine:
a) il turiferario con il turibolo fumigante, se si usa l’incenso;
b) i ministri che portano i ceri accesi e, in mezzo a loro, l’accolito o un altro ministro con la croce;
c) gli accoliti e gli altri ministri;
d) il lettore, che può portare l’Evangeliario un po’ elevato, ma non il Lezionario;
e) il sacerdote che celebra la Messa.
Se si usa l’incenso, prima di incamminarsi, il sacerdote pone l’incenso nel turibolo e lo benedice con un segno di croce senza dire nulla.
121. Durante la processione all’altare, si esegue il canto d’ingresso (Cf. nn. 47-48).
122. Arrivati all’altare, il sacerdote e i ministri fanno un inchino profondo.
La croce con l’immagine di Cristo crocifisso se portata in processione viene collocata presso l’altare perché sia la croce dell’altare, che deve essere una soltanto, altrimenti si metta in disparte in un luogo degno. I candelabri invece si mettano sull’altare o accanto ad esso; è bene che l’Evangeliario sia collocato sull’altare.
123. Il sacerdote accede all’altare e lo venera con il bacio. Poi, secondo l’opportunità, incensa la croce e l’altare, girandogli intorno.
124. Fatto questo, il sacerdote si reca alla sede. Terminato il canto d’ingresso, tutti, sacerdote e fedeli, rimanendo in piedi, fanno il segno della croce. Il sacerdote dice: Nel nome del Padre e del Figlio e dello Spirito Santo; il popolo risponde: Amen.
Poi, rivolto al popolo, e allargando le braccia, il sacerdote lo saluta con una delle formule proposte. Egli stesso o un altro ministro può anche introdurre brevemente i fedeli alla Messa del giorno.
125. Segue l’atto penitenziale. Poi si canta o si recita il Kyrie eleison secondo le rubriche (Cf. n. 52)
126. Nelle celebrazioni in cui è stabilito, si canta o si recita il Gloria (Cf. n. 53).
127. Quindi il sacerdote invita il popolo alla preghiera, dicendo a mani giunte: Preghiamo. E tutti insieme con il sacerdote pregano, per breve tempo, in silenzio. Poi il sacerdote, con le braccia allargate, dice la colletta; al termine di questa, il popolo acclama: Amen
A) Mass without a deacon
Introductory Rites
120. When the people have gathered, the priest and ministers, clad in vestments, start toward the altar in this order
a) hurifert with fuming censer, if incense is used;
b) the ministers who carry lighted candles, and among them, the acolyte or other minister with the cross;
c) the acolytes and other ministers;
d) the reader, who can bring the Evangelarium raised up a little, but not the Lectionary;
e) the priest who celebrates Mass.
If incense is used, before heading off, the priest puts the incense in the censer and blesses it with a sign of the cross, saying nothing.
121. During the procession to the altar, the Entrance chant is sung (cf. nos. 47-48).
122. On reaching the altar, the priest and ministers make a profound bow.
The cross with the image of Christ crucified if brought in procession to the altar is placed on the altar if it is to be the altar crucifix, of which there should be only one, otherwise you put aside in a dignified place. The candles instead put on the altar or near it, it is good that the Evangelarium is placed on the altar.
123. The priest goes to the altar and venerates it with a kiss. Then, as appropriate, incenses the cross and the altar, walking around.
124. Having done this, the priest goes to the chair. After the entrance chant, all, the priest and faithful, standing, make the sign of the cross. The priest says: In the name of the Father and the Son and the Holy Spirit. The people answer: Amen .
Then, facing the people, and with hands outstretched, the priest greets him with one of the formulas proposed. Himself or another minister may also briefly introduce the faithful to Mass of the day.
125. The penitential rite follows. Then he sings or recites the Kyrie according to the rubrics (cf. no 52)
126.In celebrations in which it is established, the Gloria is either intoned (sung)or recited (cf. n. 53).
127. Then the priest invites the people to prayer, with folded hands, saying: Let us pray. And together with the priest praying for a short time in silence. Then the priest, with hands outstretched, says the opening prayer, after which the people acclaim: Amen.
Liturgia verbi

128. Collecta conclusa, omnes sedent. Sacerdos potest, brevissimis verbis, fideles in liturgiam verbi introducere. Lector vero ad ambonem pergit, et ex lectionario ibi iam ante Missam posito proclamat primam lectionem, quam omnes auscultant. In fine lector profert acclamationem Verbum Dómini omnibus respondentibus Deo grátias.

Tunc breve spatium silentii, pro opportunitate, servari potest, ut omnes, ea quae audierunt breviter meditentur.

129. Deinde psalmista, vel ipse lector, profert versus psalmi, populo de more responsum proferente.

130. Si habenda sit secunda lectio ante Evangelium, lector eam ex ambone proclamat, omnibus auscultantibus, atque in fine acclamationi respondentibus, ut dicitur supra (n. 128). Deinde, pro opportunitate, breve spatium silentii servari potest.

131. Deinde omnes surgunt et canitur Allelúia vel alter cantus, prout tempus liturgicum postulat (cf. nn. 62-64).

132. Dum canitur Allelúia vel alter cantus, sacerdos incensum, si adhibetur, imponit et benedicit. Deinde, manibus iunctis, et profunde inclinatus ante altare, dicit secreto: Munda cor meum.

133. Tunc Evangeliarium, si est in altari, accipit et, praecedentibus ministris laicis, qui thuribulum, et cereos deferre possunt, ad ambonem accedit, Evangeliarium parum elevatum deferens. Adstantes ad ambonem se convertunt, singularem reverentiam erga Evangelium Christi manifestantes.

134. In ambone sacerdos aperit librum et, manibus iunctis, dicit: Dóminus vobíscum, populo respondente: Et cum spíritu tuo, et deinde Léctio sancti Evangélii, pollice signans librum et seipsum in fronte, ore et pectore, quod faciunt et ceteri omnes. Populus acclamat, dicens: Glória tibi, Dómine. Sacerdos librum, si incensum adhibetur, thurificat (cf. nn. 277-278). Deinde proclamat Evangelium, et in fine profert acclamationem: Verbum Dómini, omnibus respondentibus: Laus tibi, Christe. Sacerdos librum osculatur, secreto dicens: Per evangélica dicta.

135. Si non adest lector, sacerdos ipse omnes lectiones et psalmum profert, stans in ambone. Ibidem, si adhibetur, incensum imponit et benedicit, et, profunde inclinatus, dicit: Munda cor meum.

136. Sacerdos, stans ad sedem vel in ipso ambone, vel, pro opportunitate, in alio loco idoneo, profert homiliam; qua finita, spatium silentii servari potest.

137. Symbolum cantatur vel recitatur a sacerdote una cum populo (cf. n. 68), omnibus stantibus. Ad verba Et incarnátus est, etc. omnes profunde se inclinant; in sollemnitatibus vero Annuntiationis et Nativitatis Domini genua flectunt.

138. Dicto symbolo, sacerdos stans ad sedem, manibus iunctis, brevi monitione fideles invitat ad orationem universalem. Deinde diaconus, vel cantor vel lector vel alius ex ambone aut ex alio loco convenienti, intentiones versus populum proponit, populo pro sua parte suppliciter respondente. Postremo sacerdos, manibus extensis, precationem oratione concludit.
Liturgia della Parola
128. Terminata la colletta, tutti siedono. Il sacerdote in modo molto breve può introdurre i fedeli alla Liturgia della Parola. Il lettore va all’ambone e proclama la prima lettura dal Lezionario, già là collocato prima della Messa. Tutti ascoltano. Alla fine il lettore pronuncia l’acclamazione Parola di Dio e tutti rispondono Rendiamo grazie a Dio.
Quindi si può osservare, secondo l’opportunità, un breve momento di silenzio affinché tutti meditino brevemente ciò che hanno ascoltato.
129. Quindi, il salmista, o lo stesso lettore, proclama i versetti del salmo, mentre il popolo risponde abitualmente con il ritornello.
130. Se c’è una seconda lettura prima del Vangelo, il lettore la proclama dall’ambone, tutti stanno in ascolto, e alla fine rispondono con l’acclamazione come è detto sopra (n. 128). Poi, secondo l’opportunità, si può osservare un breve momento di silenzio.
131. Poi tutti si alzano e si canta l’Alleluia o un altro canto, come richiesto dal tempo liturgico (Cf. nn. 62-64).
132. Mentre si canta l’Alleluia o un altro canto, se si usa l’incenso, il sacerdote lo mette nel turibolo e lo benedice. Quindi, a mani giunte, e inchinato profondamente davanti all’altare, dice sottovoce: Purifica il mio cuore.
133. Poi, se l’Evangeliario è sull’altare, lo prende e, preceduto da ministri laici, che possono portare il turibolo e i ceri, si reca all’ambone, tenendo un po’ elevato l’Evangeliario. I presenti si rivolgono verso l’ambone, per manifestare una particolare riverenza al Vangelo di Cristo.
134. All’ambone il sacerdote apre il libro e, a mani giunte, dice: Il Signore sia con voi, mentre il popolo risponde: E con il tuo spirito; quindi: Dal Vangelo secondo N., tracciando con il pollice il segno di croce sul libro e sulla propria persona, in fronte, sulla bocca e sul petto, gesto che compiono anche tutti i presenti. Il popolo acclama, dicendo: Gloria a te, o Signore. Il sacerdote, se si usa il turibolo, incensa il libro (Cf. nn. 276-277). Quindi proclama il Vangelo, concludendo con l’acclamazione: Parola del Signore, alla quale tutti rispondono: Lode a te, o Cristo. Il sacerdote bacia il libro, dicendo sottovoce: La parola del Vangelo cancelli i nostri peccati.
135. Quando manca il lettore, il sacerdote stesso proclama tutte le letture e il salmo stando all’ambone. Qui, se lo si usa, pone l’incenso nel turibolo, lo benedice e, inchinandosi profondamente, dice: Purifica il mio cuore.
136. Il sacerdote, stando alla sede o allo stesso ambone, o, secondo l’opportunità, in un altro luogo idoneo, pronuncia l’omelia, al termine della quale si può osservare un momento di silenzio.
137. Il simbolo (Credo) viene cantato o recitato dal sacerdote insieme con il popolo (Cf. n. 68), stando tutti in piedi. Alle parole: E per opera dello Spirito Santo... e si è fatto uomo, tutti si inchinano profondamente; nelle solennità dell’Annunciazione (25 marzo) e del Natale del Signore (25 dicembre) tutti genuflettono.
138. Terminato il canto o la proclamazione della professione di fede, il sacerdote stando alla sede, a mani giunte, con una breve monizione invita i fedeli alla preghiera universale. Quindi il cantore, il lettore o un altro ministro, dall’ambone o da un altro luogo conveniente, rivolto al popolo propone le intenzioni, mentre il popolo risponde supplicando. Alla fine il sacerdote, a braccia aperte, conclude la preghiera con un’orazione.
Liturgy of the Word
128. After the opening prayer, all sit. The priest may very briefly introduce the faithful to the Liturgy of the Word. The reader goes to the ambo and proclaims the first reading from the Lectionary, which was placed there before Mass. Everyone listens. In the end the reader pronounces the acclamation: The Word of God and all respond: Thanks be to God
Then, as appropriate, a brief moment of silence may be observed, for all meditate briefly on what they have heard.
129. Then, the psalmist, or the same Lector, proclaims the verses of the psalm, while the people respond as usual, with the refrain.
130. If there is a second reading before the Gospel, the Lector proclaims it from the ambo, everyone is listening, and eventually respond with the acclamation, as was said above (n. 128). Then, according to circumstances, one can observe a brief moment of silence.
131. Then all rise and sing the Alleluia or another chant, as required by the liturgical season (cf. nos. 62-64).
132. While the Alleluia or other chant, if incense is used, the priest puts some into the censer and blesses it. So, with clasped hands and bowed deeply before the altar, says quietly, cleanse my heart.
133. Then, if the Evangelarium is on the altar, he takes it and, preceded by lay ministers, who may carry the censer and the candles, goes to the ambo, holding the Book of the Gospels (Evangelarium) a little elevated. Those present turn towards the ambo, to show a special reverence to the Gospel of Christ.
134. At the ambo the priest opens the book and, with hands joined, says: The Lord be with you , while the people answer: And with your spirit.Then: From the Gospel according to N., tracing the sign of the thumb cross on the book and on his person, on the forehead, mouth and chest, a gesture that is the congregation copies. The people assent, saying: Glory to thee(you), O Lord. The priest, if the censer is used, incenses the book (cf. nos. 276-277). The he proclaims the Gospel, concluding with the acclamation: Word of the Lord, to which all respond: Praise to you, O Christ. The priest kisses the book, saying quietly: May the words of the Gospel erase our sins.
135. When there is no Lector, the priest himself proclaims all the readings and the psalm from the ambo. Here, if you use it, put incense in the censer, blessed it and, bowing profoundly, says: Cleanse my heart.
136. The priest, at the chair or at the same ambo, or, as appropriate, in another suitable place, gives the homily, after which we can observe a moment of silence.
137. The symbol (The Creed) is sung or recited by the priest together with the people (cf. n. 68), standing on their feet. At the words: And the Holy Spirit ... and was made man: all bow low. On the Solemnity of the Annunciation (March 25) and Christmas (Dec. 25) all genuflect.
138. After the singing or the pronouncement of the Creed, the priest standing at the chair, hands clasped, with a brief introduction invites the faithful to the Universal Prayer. So the cantor the Lector or another minister, from the ambo or another suitable place, facing the people proposes the intentions, and people respond with the plea. At the end the priest, with open arms, concludes the intercessions with a prayer.td>
Liturgia eucharistica

139. Oratione universali absoluta, omnes sedent et incipit cantus ad offertorium (cf. n. 74), si fit processio donorum.

Acolythus vel alius minister laicus corporale, purificatorium, calicem, pallam et missale super altare collocat.

140. Expedit ut participatio fidelium manifestetur per oblationem sive panis et vini ad Eucharistiae celebrationem, sive aliorum donorum, quibus necessitatibus ecclesiae et pauperum subveniatur.

Oblationes fidelium a sacerdote accipiuntur, adiuvantibus acolytho vel alio ministro. Panis et vinum pro Eucharistia ad celebrantem deferuntur, qui ea super altare deponit, alia autem dona alio apto loco collocantur (cf. n. 73).

141. Sacerdos, ad altare, accipit patenam cum pane, eamque ambabus manibus aliquantulum elevatam super altare tenet, dicens secreto: Benedíctus es, Dómine. Deinde patenam cum pane super corporale deponit.

142. Postea, sacerdos stans ad latus altaris, infundit vinum et parum aquae in calicem, dicens secreto: Per huius aquae, ministro urceolos porrigente. Reversus ad medium altaris, acceptum calicem ambabus manibus parum elevatum tenet, dicens submissa voce: Benedíctus es, Dómine, et deinde calicem super corporale deponit, et palla pro opportunite cooperit.

Si vero cantus ad offertorium non peragitur vel non pulsatur organum, sacerdoti licet, in praesentatione panis et vini, elata voce proferre formulas benedictionis, quibus populus acclamat: Benedíctus Deus in sáecula.

143. Calice super altare deposito, sacerdos, profunde inclinatus, dicit secreto: In spíritu humilitátis.

144. Deinde, si incensum adhibetur, sacerdos illud in thuribulo imponit atque oblata, crucem et altare incensat. Minister stans ad latus altaris sacerdotem incensat, deinde populum.

145. Post orationem In spíritu humilitátis vel post incensationem, sacerdos, stans ad latus altaris, manus lavat, secreto dicens: Lava me, Dómine, ministro aquam fundente.

146. Ad medium altaris deinde reversus, sacerdos, stans versus populum, extendens et iungens manus, populum ad orandum invitat, dicens: Oráte, fratres, etc. Populus surgit et responsionem dat Suscípiat Dominus. Deinde sacerdos, manibus extensis, dicit orationem super oblata. In fine populus acclamat: Amen.

147. Tunc sacerdos incipit Precem eucharisticam. Iuxta rubricas seligit unam ex iis quae in Missali Romano inveniuntur, vel a Sancta Sede probatae sunt. Prex eucharistica natura sua exigit ut solus sacerdos, vi ordinationis, eam proferat. Populus vero sacerdoti in fide et cum silentio se societ, necnon interventibus in eucharisticae Precis cursu statutis, qui sunt responsiones in dialogo Praefationis, Sanctus, acclamatio post consecrationem et acclamatio Amen post doxologiam finalem, necnon aliae acclamationes a Conferentia Episcoporum probatae et a Sancta Sede recognitae.

Valde convenit ut sacerdos partes Precis eucharisticae, quae notis ditantur, cantu proferat.

148. Precem eucharisticam incipiens, sacerdos, manus extendens, cantat vel dicit: Dóminus vobíscum, populo respondente: Et cum spíritu tuo. Cum prosequitur: Sursum corda, manus elevat. Populus respondet: Habémus ad Dóminum. Deinde sacerdos, manibus extensis, subdit: Grátias agámus Dómino Deo nostro, et populus respondet: Dignum et iustum est. Postea sacerdos prosequitur, manibus extensis, Praefationem; eaque conclusa, iunctis manibus, una cum omnibus adstantibus, cantat vel clara voce dicit: Sanctus (cf. n. 79, b).

149. Sacerdos prosequitur Precem eucharisticam iuxta rubricas, quae in singulis Precibus exponuntur.

Si sacerdos celebrans est Episcopus, in Precibus, post verba: Papa nostro N. subiungit: et me indígno fámulo tuo, vel post verba: Papae nostri N., subiungit: mei indígni fámuli tui. Si autem Episcopus extra dioecesim suam celebrat, post verba: Papa nostro N. subiungit: et me indígno fámulo tuo, et fratre meo N., epíscopo húius Ecclésiae N., vel post verba: Papae nostri N., subiungit: mei indígni fámuli tui, et fratris mei N., epíscopi húius Ecclésiae N.

Episcopus dioecesanus, aut qui eidem in iure aequiparatus est, nominari debet hac formula: una cum fámulo tuo Papa nostro N. et Episcopo (vel: Vicário, Praeláto, Praefécto, Abbáte) nostro N.

Episcopos Coadiutorem et Auxiliares, non autem alios Episcopos forte praesentes, nominari licet in Prece eucharistica. Quando plures nominandi sunt, dicitur sub formula generali: et Epíscopo nostro N. eiusque Epíscopis adiutóribus.

In unaquaque Prece eucharistica, praedictae formulae aptandae sunt, normis grammaticorum attentis.
Liturgia eucaristica
139. Terminata la preghiera dei fedeli, tutti siedono e ha inizio il canto di offertorio (Cf. n. 74).
L’accolito o un altro ministro laico colloca sull’altare il corporale, il purificatoio, il calice, la palla e il Messale.
140. È bene che la partecipazione dei fedeli si manifesti con l’offerta del pane e del vino per la celebrazione dell’Eucaristia, sia di altri doni, per le necessità della Chiesa e dei poveri.
Le offerte dei fedeli sono ricevute dal sacerdote, aiutato dall’accolito o da un altro ministro. Il pane e il vino per l’Eucaristia sono consegnati al celebrante, che li depone sull’altare, mentre gli altri doni sono deposti in un altro luogo adatto (Cf. n. 73).
141. All’altare il sacerdote riceve la patena con il pane, e tenendola con entrambe le mani un po’ sollevata sull’altare, dice sottovoce: Benedetto sei tu, Signore. Quindi depone la patena con il pane sopra il corporale.
142. Poi il sacerdote, stando a lato dell’altare, dalle ampolline presentate dal ministro, versa il vino e un po’ d’acqua nel calice, dicendo sottovoce: L’acqua unita al vino. Ritornato al centro dell’altare, prende il calice e, tenendolo un po’ sollevato con entrambe le mani, dice sottovoce: Benedetto sei tu, Signore; quindi depone il calice sul corporale e, se occorre, lo copre con la palla.
Se non si fa il canto all’offertorio o non si suona l’organo, il sacerdote, nella presentazione del pane e del vino, può dire ad alta voce le formule della benedizione, alle quali il popolo risponde: Benedetto nei secoli il Signore.
143. Deposto il calice sull’altare, il sacerdote, inchinandosi profondamente, dice sottovoce: Umili e pentiti.
144. Se si usa l’incenso, il sacerdote lo infonde nel turibolo, lo benedice senza nulla dire e incensa le offerte, la croce e l’altare. Il ministro, stando a lato dell’altare, incensa il celebrante, poi il popolo.
145. Dopo la preghiera Umili e pentiti, oppure dopo l’incensazione, il sacerdote, stando a lato dell’altare, si lava le mani con l’acqua versatagli dal ministro, dicendo sottovoce: Lavami, Signore, da ogni colpa.
146. Ritornato al centro dell’altare, il sacerdote, rivolto al popolo, allargando e ricongiungendo le mani, lo invita a pregare dicendo: Pregate, fratelli. Il popolo si alza e risponde: Il Signore riceva. Dopo la risposta del popolo, il sacerdote, con le braccia allargate dice l’orazione sopra le offerte. Al termine, il popolo acclama: Amen.
147. Quindi il sacerdote inizia la Preghiera eucaristica. Secondo le rubriche (Cf. n. 365) ne sceglie una fra quelle che si trovano nel Messale Romano o che sono approvate dalla Santa Sede. La Preghiera eucaristica esige, per sua natura, di essere pronunciata dal solo sacerdote, in forza dell’ordinazione. Il popolo invece si associ al sacerdote con fede e in silenzio, ed anche con gli interventi stabiliti nel corso della Preghiera eucaristica, quali sono le risposte nel dialogo del Prefazio, il Santo, l’acclamazione dopo la consacrazione e l’Amen dopo la dossologia finale, ed altre acclamazioni approvate dalla Conferenza Episcopale e confermate dalla Santa Sede.
È assai conveniente che il sacerdote canti le parti della Preghiera eucaristica che sono indicate in musica.
148. Il sacerdote, quando inizia la Preghiera eucaristica, allargando le braccia, canta o dice: Il Signore sia con voi; mentre il popolo risponde: E con il tuo spirito. Prosegue: In alto i nostri cuori, e intanto innalza le mani. Il popolo risponde: Sono rivolti al Signore. Poi il sacerdote, con le braccia aperte, soggiunge: Rendiamo grazie al Signore, nostro Dio, e il popolo risponde: È cosa buona e giusta. Poi il sacerdote, con le braccia allargate, continua il prefazio; al termine di esso, a mani giunte, canta o dice ad alta voce, insieme con tutti i presenti: Santo (Cf. n. 79 b).
149. Il sacerdote prosegue la Preghiera eucaristica, secondo le rubriche indicate in ogni formulario della Preghiera stessa.
Se il celebrante è un Vescovo, nelle Preghiere, dopo le parole: il nostro Papa N. soggiunge: me, indegno tuo servo. O dopo le parole: del nostro Papa N., aggiunge: di me indegno tuo servo. Se invece il Vescovo celebra fuori della sua Diocesi, dopo le parole: il nostro Papa N. aggiunge: e me indegno tuo servo, e il mio fratello N., Vescovo di questa Chiesa N., o dopo le parole: del nostro Papa N., aggiunge: di me indegno tuo servo, e del mio fratello N., Vescovo di questa Chiesa N.
Il Vescovo diocesano o colui che è ad esso equiparato a norma del diritto, si deve nominare con questa formula: con il tuo servo il nostro Papa N. e il nostro Vescovo (o Vicario, Prelato, Prefetto, Abate) N.
Nella Preghiera eucaristica è permesso nominare i Vescovi Coadiutori e Ausiliari, non invece altri Vescovi eventualmente presenti. Quando si dovessero fare più nomi, si dice con formula generale: e con il nostro Vescovo N. e i Vescovi suoi collaboratori.
In ogni Preghiera eucaristica tali formule si devono adattare, secondo le esigenze grammaticali.
Eucharistic Liturgy
139. After the prayer of the faithful, all sit down and begin the Offertory chant (cf. n. 74).
The acolyte or other lay minister places the corporal, purificator, the chalice, the pall and the Missal.
140. It is good that it manifests the participation of the faithful with the offering of bread and wine for the celebration of the Eucharist, and other gifts for the needs of the Church and the poor.
The faithful's offerings are received by the priest, helped by the accolyte or by another minister. The bread and wine for the Eucharist are delivered to the celebrant, who places them on the altar, while other gifts are placed in another suitable place (cf. n. 73).
141. At the altar the priest receives the paten with the bread, and holding it with both hands a little 'raised above the altar, says quietly: Blessed are you, Lord. Then he places the paten with the bread on the corporal.
142. Then the priest stands at the side of the altar, with the cruets presented by the Minister, pours wine and a bit 'of water in the chalice, saying quietly: The water united with wine... Returning to the center of the altar, he takes the chalice and, holding a little 'lifted with both hands, he whispers: Blessed art thou, Lord…, and then he places the chalice on the corporal and, if necessary, cover it with the pall.
If there is no singing of the offertory or no playing of the organ, the priest, at the presentation of the bread and wine, says aloud the formulas of blessing, to which the people respond: Blessed be God forever.
143. With the chalice placed on the altar, the priest, bowing deeply, says softly: Humble and repentant.
144. If incense is used, the priest fills the censer, blessed it without saying anything, and incenses the offerings, the cross and the altar. The minister, standing at the side of the altar, incenses the priest, then the people.
145. After the prayer: Humble and Repentant, or after use of incense, the priest stands at the side of the altar, washes his hands with a minister pouring the water, saying quietly: Wash me, Lord, from all iniquities.. (unrighteousness).
146. He returns to the middle of the altar, the priest facing the people, extending and joining his hands, invites them to pray, saying: Pray, brethren… The people stand up and reply: The Lord accept… After the response of the congregation, the priest, with hands outstretched says the prayer over the gifts. At the end, the people assent, Amen.


147. Then the priest begins the Eucharistic Prayer. According to the rubrics (cf. no 365) he chooses one of those found in the Roman Missal or are approved by the Holy See. The Eucharistic Prayer demands, by its nature, only to be pronounced by the priest, by virtue of his ordination. The people, however is associated to the priest in faith and in silence, and also with the actions set out in the course of the Eucharistic Prayer, within the responses in the Preface dialogue, the Sanctus, the acclamation after the consecration and the Great Amen after the final doxology , and in other acclamations approved by the Conference of Bishops and confirmed by the Holy See.
It is very fitting that the priest sings those parts of the Eucharistic Prayer which are given music.
148. The priest, when he begins the Eucharistic Prayer, spreading his arms, sings or says: The Lord be with you… and the people answer: And with your spirit. continued: Lift up your hearts, and meanwhile raises his hands. The people answer: … up to the Lord. Then the priest, with hands outstretched, he adds: Let us give thanks to the Lord our God, and the people answer: It is right and just. Then the priest, with hands extended, continues the Preface, at the end of it, with hands joined, sings or says aloud, along with all those present: Sanctus(cf. No. 79 b).
149. The priest continues the Eucharistic Prayer, according to the headings listed in every form of prayer itself.
If the celebrant is a Bishop in the Prayers, after the words: our N Pope, he adds: I, thy unworthy servant. Or after the words of our Pope N., adds me, thy unworthy servant. If the bishop celebrate outside his diocese, after the words: our Pope N. adds: and me thy unworthy servant, and my brother N., the Bishop of this Church, N., or after the words of our Pope N. . , adds me, thy unworthy servant and my brother N., the Bishop of this Church N.
The diocesan bishop or one who is equivalent to it under the law, you must name with this formula: with your servant N. our Pope and our Bishop (or Vicar, Prelate, Prefect, Abbot) N.
The Eucharistic Prayer is allowed to name the coadjutor and auxiliary bishops, but not other bishops, who may be in attendance, if any. When you had to do more than one name, said with the general formula: and N. our Bishop and his collaborating (assisting) Bishops
In every Eucharistic Prayer, these formulas must be adjusted according to the grammatical requirements.
150. Paulo ante consecrationem, minister, pro opportunitate, campanulae signo fideles monet. Item pulsat campanulam ad unamquamque ostensionem, iuxta cuiusque loci consuetudinem.

Si incensum adhibetur, cum hostia et calix populo post consecrationem ostenduntur, minister ea incensat.

151. Post consecrationem, dicto a sacerdote: Mystérium fídei, populus acclamationem profert, adhibita una ex formulis praescriptis.

In fine Precis eucharisticae, sacerdos, accipiens patenam cum hostia et calicem et utrumque elevans, doxologiam: Per ipsum, solus profert. Populus in fine acclamat: Amen. Postea sacerdos patenam et calicem super corporale deponit.

152. Expleta Prece eucharistica, sacerdos, manibus iunctis, dicit monitionem ante orationem dominicam, quam deinde una cum populo profert, manibus extensis.

153. Oratione dominica conclusa, sacerdos, manibus extensis, solus dicit embolismum Líbera nos, quo completo, populus acclamat: Quia tuum est regnum.

154. Deinde sacerdos, manibus extensis, clara voce dicit orationem Dómine Iesu Christe, qui dixísti; eaque conclusa, extendens et iungens manus, pacem annuntiat, versus ad populum, dicens: Pax Dómini sit semper vobíscum. Populus respondet: Et cum spíritu tuo. Postea, pro opportunitate, sacerdos subiungit: Offérte vobis pacem.

Sacerdos pacem potest dare ministris, semper tamen intra presbyterium remanens, ne celebratio turbetur. Item faciat si e rationabili causa aliquibus paucis fidelibus pacem dare velit. Omnes vero, iuxta ea quae a Conferentia Episcoporum statuta sunt, pacem, communionem et caritatem sibi invicem significant. Dum pax datur, dici potest: Pax Dómini sit semper tecum, cui respondetur: Amen.

155. Postea sacerdos accipit hostiam, eamque super patenam frangit, et particulam immittit in calicem, dicens secreto: Haec commíxtio. Interim a choro et a populo cantatur vel dicitur Agnus Dei (cf. n. 83).

156. Tunc sacerdos secreto et manibus iunctis dicit orationem ad Communionem Dómine Iesu Christe, Fili Dei vivi vel Percéptio Córporis et Sánguinis.

157. Oratione conclusa, sacerdos genuflectit, accipit hostiam, eamque aliquantulum elevatam super patenam vel super calicem tenens, versus ad populum, dicit: Ecce Agnus Dei, et una cum populo semel subdit: Dómine, non sum dignus.

158. Postea, stans ad altare conversus, sacerdos secreto dicit: Corpus Christi custódiat me in vitam aetérnam, et reverenter sumit Corpus Christi. Deinde accipit calicem, secreto dicens: Sanguis Christi custódiat me in vitam aetérnam, et reverenter sumit Sanguinem Christi.

159. Dum sacerdos sumit Sacramentum, inchoatur cantus ad Communionem (cf. n. 86).

160. Sacerdos deinde accipit patenam vel pyxidem, et accedit ad communicandos, qui de more processionaliter approprinquant.

Non licet ipsis fidelibus panem consecratum neque calicem sacrum per semetipsos accipere eo minus de manu in manum inter se transmittere. Fideles communicant genuflexi vel stantes, prout Conferentia Episcoporum statuerit. Cum autem stantes communicant, commendatur ut debitam reverentiam, ab iisdem normis statuendam, ante susceptionem Sacramenti faciant.

161. Si Communio sub specie tantum panis fit, sacerdos hostiam parum elevatam unicuique ostendit dicens: Corpus Christi. Communicandus respondet: Amen, et Sacramentum recipit, ore vel, ubi concessum sit, manu, pro libitu suo. Communicandus statim ac sacram hostiam recipit, eam ex integro consumit.

Si vero Communio fit sub utraque specie, servetur ritus suo loco descriptus (cf. nn. 284-287).

162. In distribuenda Communione sacerdotem adiuvare possunt alii presbyteri forte praesentes. Si isti praesto non sunt et communicantium numerus valde magnus, sacerdos in adiutorium sibi vocare potest ministros extraordinarios, idest acolythum rite institutum aut etiam alios fideles, qui ad hoc rite deputati sint.96 In casu necessitatis, sacerdos potest fideles idoneos, ad actum deputare.97

Hi ministri ad altare ne accedant antequam sacerdos Communionem sumpserit, semperque vas ubi continentur Ss.ae Eucharistiae species, fidelibus distribuendae, e manu sacerdotis celebrantis accipiant.

163. Distributione Communionis expleta, sacerdos vinum consecratum forte remanentem ipse ad altare statim ex integro consumit; hostias vero consecratas quae supersunt, aut ad altare sumit aut defert ad locum Eucharistiae asservandae destinatum.

Sacerdos, ad altare reversus, colligit fragmenta, si quae sint; deinde, stans ad latus altaris vel ad abacum, purificat patenam vel pyxidem super calicem, postea purificat calicem, dicens secreto: Quod ore súmpsimus, et calicem purificatorio exterget. Si vasa purificata sunt ad altare, a ministro deferuntur ad abacum. Licet tamen vasa purificanda, praesertim si sint plura, opportune cooperta, in altari vel in abaco super corporale relinquere eaque statim post Missam, populo dimisso, purificare.

164. Postea sacerdos ad sedem redire potest. Sacrum silentium, per aliquod temporis spatium, servari, vel psalmus aut aliud laudis canticum aut hymnus proferri potest (cf. n. 88).

165. Deinde, stans ad altare vel ad sedem, sacerdos, versus ad populum, dicit, manibus iunctis: Orémus et, extensis manibus, orationem post Communionem recitat, cui praemitti potest breve spatium silentii, nisi iam praecesserit statim post Communionem. In fine orationis populus acclamat: Amen.
150. Poco prima della consacrazione, il ministro, se è opportuno, avverte i fedeli con un segno di campanello. Così pure suona il campanello alla presentazione al popolo dell’ostia consacrata e del calice secondo le consuetudini locali.
Se si usa l’incenso, quando, dopo la consacrazione, si mostrano al popolo l’ostia e il calice, il ministro li incensa.
151. Dopo la consacrazione, il sacerdote dice: Mistero della fede e il popolo risponde con un’acclamazione, scegliendo una formula fra quelle prescritte.
Al termine della Preghiera eucaristica, il sacerdote, prendendo la patena con l’ostia insieme al calice, ed elevandoli entrambi, pronuncia, lui solo, la dossologia: Per Cristo. Il popolo al termine acclama: Amen. Poi il sacerdote depone sopra il corporale la patena e il calice.
152. Conclusa la Preghiera eucaristica, il sacerdote, a mani giunte, dice la monizione che precede l’orazione del Signore e recita poi il Padre nostro, con le braccia allargate, insieme con il popolo.
153. Al termine del Padre nostro, il sacerdote, con le braccia allargate, dice da solo l’embolismo Liberaci, o Signore, dopo il quale il popolo acclama: Tuo è il regno.
154. Quindi il sacerdote, con le braccia allargate dice ad alta voce la preghiera: Signore Gesù Cristo; terminata la preghiera, allargando e ricongiungendo le mani, annuncia la pace, dicendo verso il popolo: La pace del Signore sia sempre con voi. Il popolo risponde: E con il tuo spirito. Poi, secondo l’opportunità, il sacerdote soggiunge: Scambiatevi un segno di pace.
Il sacerdote può dare la pace ai ministri, rimanendo tuttavia sempre nel presbiterio, per non disturbare la celebrazione. Così ugualmente faccia se, per qualche buon motivo, vuol dare la pace ad alcuni fedeli. Tutti però, secondo quanto è stabilito dalla Conferenza Episcopale, si manifestano reciprocamente pace, comunione e carità. Quando si dà la pace, si può dire: La pace del Signore sia sempre con te, a cui si risponde: Amen.
155. Il sacerdote prende l’ostia, la spezza sopra la patena e ne mette una particella nel calice, dicendo sottovoce: Il Corpo e il Sangue... uniti in questo calice. Intanto la schola e il popolo cantano o dicono: Agnello di Dio (Cf. n. 83).
156. Quindi il sacerdote dice sottovoce e con le mani giunte la preghiera alla Comunione: Signore Gesù Cristo, Figlio del Dio vivo, oppure La Comunione con il tuo Corpo.
157. Terminata la preghiera, il sacerdote genuflette, prende l’ostia consacrata nella stessa Messa e, tenendola alquanto sollevata sopra la patena o sopra il calice, rivolto al popolo, dice: Ecco l’Agnello di Dio, e, insieme con il popolo, prosegue: O Signore, non sono degno.
158. Poi, rivolto all’altare, il sacerdote dice sottovoce: Il Corpo di Cristo mi custodisca per la vita eterna, e con riverenza si ciba del Corpo di Cristo. Quindi prende il calice, dicendo sottovoce: Il Sangue di Cristo mi custodisca per la vita eterna, e con riverenza beve il Sangue di Cristo.
159. Mentre il sacerdote si comunica, si inizia il canto alla Comunione (Cf. n. 86).
160. Poi il sacerdote prende la patena o la pisside e si reca dai comunicandi, che normalmente si avvicinano processionalmente.
Non è permesso ai fedeli prendere da se stessi il pane consacrato o il sacro calice, tanto meno passarselo di mano in mano. I fedeli si comunicano in ginocchio o in piedi, come stabilito dalla Conferenza Episcopale. Quando però si comunicano stando in piedi, si raccomanda che, prima di ricevere il Sacramento, facciano la debita riverenza, da stabilire dalle stesse norme.
161. Se la Comunione si fa sotto la sola specie del pane, il sacerdote, eleva alquanto l’ostia e la presenta a ciascuno dicendo: Il Corpo di Cristo. Il comunicando risponde: Amen, e riceve il sacramento in bocca o, nei luoghi in cui è stato permesso, sulla mano, come preferisce. Il comunicando appena ha ricevuto l’ostia sacra, la consuma totalmente.
Se invece la Comunione si fa sotto le due specie si segue il rito descritto a suo luogo (Cf. nn. 284-287).
162. Nel caso siano presenti altri presbiteri, essi possono aiutare il sacerdote nella distribuzione della Comunione. Se non ve ne sono a disposizione e il numero dei comunicandi è molto grande, il sacerdote può chiamare in aiuto ministri straordinari, cioè l’accolito istituito, o anche altri fedeli a ciò deputati secondo il diritto[97]. In caso di necessità, il sacerdote può incaricare volta per volta fedeli idonei[98].
Questi ministri non salgano all’altare prima che il sacerdote abbia fatto la Comunione e ricevano sempre dalla mano del sacerdote il vaso in cui si custodiscono le specie della Ss.ma Eucaristia da distribuire ai fedeli.
163. Terminata la distribuzione della Comunione, il sacerdote all’altare consuma subito e totalmente il vino consacrato rimasto; invece le ostie consacrate, che sono avanzate, o le consuma all’altare o le porta al luogo destinato alla conservazione dell’Eucaristia.
Il sacerdote, ritornato all’altare, raccoglie i frammenti, se ce ne fossero; poi, stando all’altare o alla credenza, purifica la patena o la pisside sopra il calice, purifica poi il calice dicendo sottovoce: Il sacramento ricevuto, e lo asterge con il purificatoio. Se i vasi sacri sono stati astersi all’altare, il ministro li porta alla credenza. I vasi sacri da purificare, soprattutto se fossero molti, si possono anche lasciare, opportunamente ricoperti, sull’altare o alla credenza, sopra il corporale; la purificazione si compie subito dopo la Messa, una volta congedato il popolo.
164. Compiuta la purificazione, il sacerdote può ritornare alla sede. Si può osservare, per un tempo conveniente, il sacro silenzio, oppure cantare un salmo, un altro canto di lode o un inno (Cf. n. 88).
165. Poi, stando alla sede o all’altare, il sacerdote, rivolto al popolo, dice a mani giunte: Preghiamo, e, a braccia allargate, dice l’orazione dopo la Comunione, alla quale può premettere una breve pausa di silenzio, a meno che sia già stato osservato subito dopo la Comunione. Al termine dell’orazione il popolo acclama: Amen.
150. Just before the consecration, the minister, if it is appropriate, alerts the faithful with a sign by ringing the bell. The bell may also be rung at the presentation to the people of the consecrated host, and of the chalice in accordance with local custom.
If incense is used, then, after the consecration, and the people are shown the host and the chalice, the minister incenses them.
151. After the consecration, the priest says: The mystery of faith… and the people responded with an acclamation, choosing among those formulae proscribed.
At the end of the Eucharistic Prayer, the priest, taking the paten with the host together with the chalice, and raising them both,pronounces, he alone, the doxology: To (Him) Christ .... The people acclaim at the end: Amen. Then the priest places the paten and the chalice.on the corporal.
152 The Eucharistic Prayer concluded, the priest, with hands joined, says the admonition (instruction) that precedes the Lord's Prayer and then recites the Our Father with hands extended, together with the people.
153. At the end of the Our Father, the priest, with hands outstretched, says the embolism alone: Deliver us, O Lord…, after which the people acclaim: For the kingdom… .
154. Then the priest, with hands outstretched says aloud the prayer: Lord Jesus Christ,… the prayer ended, while extending and joining his hands, he extends the greeting of peace, saying to the people: The Lord's peace be with you always. The people answer: And with your spirit. Then, as appropriate, the priest adds: …offer each other the sign of peace.
The priest can give peace to the ministers but always remains within the sanctuary, so as not to disturb the celebration. He does likewise if for some reason, wants to give peace to some of the faithful. All however, as it is established by the Episcopal Conference, mutually express peace, communion and charity. When you give peace, you can say: The Lord's peace be with you always, to which one responds: Amen.
155. The priest takes the host and breaks it over the paten and the chalice He places a small in the chalice, saying quietly: The Body and Blood ... united in this cup. Meanwhile, the choir and people sing or say: Agnus Dei (cf. n. 83).
156. Then the priest says softly with hands joined the prayer at Communion: Lord Jesus Christ, Son of the living God, or Communion with Thy body.
157. After the prayer, the priest kneels, takes the host consecrated in the Mass itself, holding it slightly raised above the paten or above the chalice, while facing the people, saying, Behold the Lamb of God, and, together with the people , says: O Lord, I am not worthy .
158. Then, facing the altar, the priest says softly: The Body of Christ, grant me eternal life and eats with reverence the Body of Christ. Then he takes the chalice, saying quietly: The Blood of Christ, guard me for everlasting life, and reverently drinks the blood of Christ.
159. While the priest communicates, the Communion chant begins (cf. n. 86).
160. Then the priest takes the paten or ciborium and goes to the communicants, which normally approach in a procession.
It is not permitted to the faithful themselves to take the consecrated bread or the sacred chalice, let alone pass it from hand to hand. The faithful should receive Communion kneeling or standing, as determined by the Episcopal Conference. However, when Communion is taken standing, it is recommended that, before receiving the Sacrament, give due reverence, as established norms.
161. If you receive Communion under the species of bread alone, the priest, elevates the host and presents it to each one saying: The Body of Christ. The communicant answers: Amen, and receives the Sacrament in the mouth or, in places where it was allowed, on the hand, as he the communicant prefers. The communicant having just received the sacred host, s/he consumes it totally.
If the Communion under both kinds, you follow the rite described in its place (cf. nos. 284-287).
162. If there are other priests, they may assist the priest in distributing Communion. If there are none available and the number of communicants is large, the priest may call on extraordinary ministers, or an instituted acolyte, or even other faithful deputed in accordance with the law [97] . If necessary, the priest may assign, from time to time, the suitable faithful. [98] .
These ministers do not go up to the altar before the priest has communicated and always receive from the hand of the priest the vessel in which is held the species of Most Holy Eucharist for distribution to the faithful.
163. At the conclusion of the distribution of Communion , the priest immediately and completely consumes at the altar, the remaining consecrated wine, but the consecrated hosts, which are advanced (remaining), either he consumes them at the altar or carries them to the place destined for the conservation of the Eucharist.
The priest, having returned to the altar collects the fragments, if there were any, then, standing at the altar or the credenza (small table) purifies the paten or ciborium over the chalice, and then purifies the chalice, saying quietly: The sacrament received…, and wipes the vessels with purificator. If the sacred vessels were left at the altar, the minister leads them to the credenza. The sacred vessels that need to be purified, especially if they were many, may be left suitably covered on the corporial either on the altar, or the credenza. The purification (then) takes place immediately after the Mass, once the people have been dismissed.

164. The Purification completed, the priest may return to the chair. Sacred silence may be observed for an appropriate length of time, or a psalm or another song of praise or a hymn may be sung. (cf. n. 88 ).
165. Then, standing at the Chair or at the altar, the priest, facing the people, with hands joined says: Let us pray…, and, with arms extended, says the Prayer after Communion, which may precede a brief pause, unless it has been already observed immediately after Communion. After prayer the people assent, Amen.
Ritus conclusionis

166. Expleta oratione post Communionem, fiant, si habendae sunt, breves annuntiationes ad populum.

167. Deinde sacerdos, extendens manus, salutat populum, dicens: Dóminus vobíscum, cui respondetur a populo: Et cum spíritu tuo. Et sacerdos, manus denuo coniungens, et statim, manum sinistram super pectus ponens et manum dexteram elevans, subdit: Benedícat vos omnípotens Deus et, signum crucis super populum faciens, prosequitur: Pater, et Fílius, et Spíritus Sanctus. Omnes respondent: Amen.

Quibusdam diebus et occasionibus, huic formulae benedictionis praemittitur, iuxta rubricas, formula sollemnior vel oratio super populum.

Episcopus populo benedicit congruenti formula, ter signum crucis super populum faciens.

168. Statim post benedictionem sacerdos, manibus iunctis subiungit: Ite, missa est; et omnes respondent: Deo grátias.

169. Tunc sacerdos altare de more osculo veneratur, et facta illi cum ministris laicis profunda inclinatione, cum eis recedit.

170. Si vero Missam sequitur aliqua actio liturgica, ritus conclusionis, idest salutatio, benedictio et dimissio, omittuntur.
Riti di conclusione
166. Detta l’orazione dopo la Comunione, si possono dare, se occorre, brevi comunicazioni al popolo.
167. Poi il sacerdote, allargando le braccia, saluta il popolo, dicendo: Il Signore sia con voi; il popolo risponde: E con il tuo spirito. Il sacerdote, congiunge ancora le mani e subito, tenendo la mano sinistra sul petto e alzando la destra, soggiunge: Vi benedica Dio onnipotente, e, tracciando il segno di croce sopra il popolo, prosegue: Padre e Figlio e Spirito Santo. Tutti rispondono: Amen.
In giorni e circostanze particolari, questa benedizione, secondo le rubriche, viene espressa e arricchita con l’orazione sul popolo o con un’altra formula più solenne.
Il Vescovo benedice il popolo secondo la formula a lui propria, tracciando tre volte il segno di croce[99].
168. Subito dopo la benedizione, il sacerdote, a mani giunte, aggiunge: La Messa è finita: andate in pace; e tutti rispondono: Rendiamo grazie a Dio.
169. Infine il sacerdote venera l’altare con il bacio e, fatto un profondo inchino all’altare insieme con i ministri laici, con loro si ritira.
170. Se alla Messa segue un’altra azione liturgica, si tralasciano i riti di conclusione, cioè il saluto, la benedizione e il congedo.
Concluding Rite
166. The Prayer after Communion completed, brief announcements, if there are any, may be communicated to the people.
167. Then the priest, with hands outstretched, greets the people, saying: The Lord be with you, the people answer: And with your spirit. The priest joins his hands again and immediately, placing his left hand on his chest and raising his right hand, he adds, almighty God bless you, and, tracing the sign of the cross over the people, continues: Father, Son and Holy Spirit. All respond: Amen.
On certain days and occasions this blessing, according to the rubrics, is expressed and enriched in the Prayer over the People or another more solemn formula.
The Bishop blesses the people according to the formula that is his own, tracing the sign of the cross three times [99] .
168. Immediately after the blessing, the priest, with hands joined, he adds: The Mass is ended, go in peace, and all respond: Thanks be to God
169. Finally, the priest venerates the altar with a kiss, making a deep bow to the altar together with lay ministers, he withdraws (retires) with them.
170. If another liturgical action follows the Mass, the concluding rites are omitted, ie the greeting, the blessing and the dismissal

Wednesday, August 24, 2011

It Came From Buffy

Backgoround:
The him to whom they are referring is a North American Indian Vengeance Demon- thingy.
Buffy, the Vampire Slayer's job is to kill evil thingies (vamps, demons etc get the point, literally.)
But the group is politically correct, except for Spike, the vampire with a chip in his head that acts like a painfully painful conscience, and they are agonizing over what must happen.

Buffy: Will, you know how bad I feel about this. Okay? It's eating me up-
[to Anya]
Buffy: A quarter cup of brandy and let it simmer.
[to Willow]
Buffy: But even though it's hard, we have to end this. Yes, he's been wronged, and I personally would be ready to apologize, but I...
Spike: Oh, someone put a stake in me.
Xander: You got a lot of volunteers in here.
Spike: I just can't take all this mamby-pamby boo-hooing about the bloody Indians.
Willow: Uh, the preferred term is...
Spike: You won. All right? You came in and you killed them and you took their land. That's what conquering nations do. It's what Caesar did, and he's not goin' around saying, "I came, I conquered, I felt really bad about it." The history of the world is not people making friends. You had better weapons, and you massacred them. End of story.
Buffy: Well, I think the Spaniards actually did a lot of - Not that I don't like Spaniards.
Spike: Listen to you. How you gonna fight anyone with that attitude?
Willow: We don't wanna fight anyone.
Buffy: I just wanna have Thanksgiving.
Spike: Heh heh. Yeah... Good luck.
Willow: Well, if we could talk to him...
Spike: You exterminated his race. What could you possibly say that would make him feel better? It's kill or be killed here. Take your bloody pick.
Xander: Maybe it's the syphilis talking, but, some of that made sense.

This scene actually asks a very important question, what does a politically correct person do when fighting a demon who is a visible minority?

Tuesday, August 23, 2011

Monday, August 22, 2011

Michael Voris' Mea Culpa a plea for charity while insisting he doesn't need to extend any.

UPDATED:

Read the original over here. It is easier without my fisking

Original in black
My fisking in red
Please note that I edited one part of the fisk to clean it up and tighten it up. 

When I attempted the edit of that one section Blogger rearranged my entire post.  I reassembled it as best I can. 

Hello Everyone.

From over here in Madrid in the midst of World Youth Day coverage .. we unfortunately have to issue this response to an article that was published by Catholic News Agency last week. (Unfortunately, why unfortunately,  because you did it or you got caught, let's see)

 There are really two different stories here so we will address them separately. Good he states his intentions and will address each charge individually..

First .. the official status of St. Michael’s Media as a 501(c) 3. The article called into question our official standing as a non-profit with the State of Michigan. It reported that according to the state.. St. Michael’s Media is not in good standing. That is true. Admission of the facts

What the article did not make clear is that this is the case because St. Michael’s Media has not filed the annual reports that were supposed to be filed. That is entirely my fault. I have oversight to do that. I did not do that. The reason is simply because I did not know that had to be done. Again totally my fault. He takes responsibility for his action, although he states the action was not done out of malice but ignorance.

When St. Michael’s Media was established back in 2006 .. we had a short term helper who was handling all the paperwork issues with the state. When that worker left .. I did a poor job and allowed things to get sloppy. We are now in the process of getting our records up to date and will file the appropriate back records. Exculpable statement of "I didn't know how, but now I am going to learn and do it."  He will learn from his mistakes.  This is good.

The State of Michigan website that addresses these sorts of issues clearly states that when the paperwork is corrected .. the company is re-established in good standing as though nothing had gone wrong. There is a small $5 fine to have to pay for each back annual report and we will of course pay that along with filing the reports and bringing St. Michael’s Media up to speed. Again .. totally my fault and I accept the responsibility. I am working to fix the situation which was caused by me, and I will have it all done in as short a time as possible.
"My bad, totally my bad. I will do a better job to fix up my mess, and I am doing it as fast as I can, but it really isn't that big of a mess, and only a tiny fine. No big deal."

Secondly .. regarding the issue of Simon Rafe and his online writings in question, which he has since taken down. I spoke with Simon at some length on a couple of occasions here from Madrid when this was first brought to my attention. Good, went to the source, and gave the man a hearing.

He was immediately forthright and admitted they were his and that they were very
inappropriate. He said he should not have written and published them. He expressed his great sorrow.  Presents the errant employee as honest, and regretful. He has in fact issued a very specific apology on the web on his own with no prompting from anyone.

Excellent. He allows the penitent's own words to be accessible to all. All may judge Simon's contriteness.

In speaking with Simon, I have no doubt whatsoever about the sincerity of his apology nor his realization that what he did was wrong both personally and professionally.

He has already taken steps to address the personal aspects of this. Professionally .. the owners of the website domain realcatholictv.com have determined that for the foreseeable future, Simon’s duties will be curtailed to only those that involve technical and administrative duties. He will not be hosting any new productions. This is also true with regard to any functions he performs for St. Michael’s Media.  He is being punished, given a professional penance for his transgression. Personally I find that a little demeaning. It would have been more respectful to either ask for his resignation or let him resign and then accept his resignation. To be the token reclamation project for the organization is insulting. I will assume he is a grown man, being treated like a teenager placed on restriction or curfew.

To sum up this far:  Voris admits he made a mistake out of ignorance, but it was no big deal, and the wayward employee has been reined in.  If he had left it here, the Mea Culpa could have been good, even great, and Simon could have even received some sympathy points. But does he stop here - no. Though he was never completely on the defensive, here is now goes on the attack. (That would, in normal circles, nullify the Mea culpa)

Now with regard to some background points on the article itself and some interesting points NOT addressed.

 First .. what was NOT stated is that the 501 (c) 3 status of St. Michael’s Media is in no way
compromised. 501c3 is a designation awarded by the US federal government, the IRS .. NOT the state of Michigan. There are two things at play here. The status of the business in state of Michigan and secondly the 501c3 status awarded by the IRS. While I let the state side of the paperwork go, the IRS paper work is up to date and the 501c3 status has never been a question. So now he is saying he was not wrong, and the status of his organization was never in question.  Let's see where he goes with this.

And furthermore .. with regard to not filling out paperwork with the state .. or being behind .. there is now information on various blogs which make the claim that Catholic News Agency or its affiliate is 4 years behind on its own filings.
"Besides, I don't know why CNA is talking; they are in the same boat, so there." In professional debate circles, this is known as 'Tu Quoque', and it is a formal error. Pointing out that someone else was wrong does not make one right, nor alleviate the mistake one has made.

We are not reporting this How can he say they aren't reporting it, when they've just reported it? because .. frankly .. we don’t care. Businesses fall behind on paperwork for hundreds of reasons everyday. We don’t think its an issue. It doesn’t have anything to do with the salvation of souls – so again, we don’t care.

Excellent. They are going to show you where they got their information on CNA. No secret informers here.

I have communicated to management at CNA that I think it was unfair to publish the story when they did. The reporter called me here in Madrid Spain during a very hectic time of production for us .. sprung a series of questions on me of which I was incapable of answering at that moment .... agreed with me that I needed time to get to the bottom of things .. and then published an article. We think that was unfair and portrayed us in a bad light.
"Even though it was true, it was wrong to publish it and not give me time to get informed, before printing the story." - This is actually a justifiable charge. But does Michael Voris accept the "I don't know" from others, especially bishops, priests etc etc. and give others the chance to learn what is going on or does he report (and by that I mean trap them in his Vortex) that so and so didn't know and questions how s/he couldn't know before he launches an aattack?

During my conversations with the Catholic News Agency it has been revealed to us that they get all kinds of secret anonymous stories about either me or our work .. all trying to depict me or our work in a very bad light. The same is true with this story .. it came through an anonymous source.

The owners of the website realcatholictv dot com are aware that because of some of what we talk about in various programs .. we have developed enemies in the Church. Sad as that it .. it is the reality. If the person who knew about these problems did not come to us first privately as a brother in Christ to point them out .. but went instead as an anonymous source to the Catholic media .. to gin up an air of suspicion about the efforts of St. Michael’s Media as well as the website realcatholictv.com .. then perhaps CNA should be investigating THAT instead.
Ah secret unnamed sources trash talking Michael Voris. But CNA is a news Agency and cannot be forced to reveal their sources. Bloggers use unnamed sources, secular non-denominational news agencies use confidential sources, but somehow when CNA does it it is unfair to do so. C'mon, really?  Secondly, although what they wrote of Voris was true, he believes they should have chased some other story.

Anyone who has spent anytime in the world of Church politics knows that there are some people who can be absolutely immoral in the way that they deal with others. Jealousies .. turf wars .. financial fights .. personality clashes .. lies .. vicious personal attacks .. thanks to original sin and personal sin .. all of these unfortunately mar the Body of Christ.
So this is all the fault of a Judas, who blew the whistle. Investigate the source, hassle the whistle blower. Jealousies, turf wars, financial fights, personality clashes, lies, personal attacks, - all because of original sin and personal sin. See his mistake was excusable, Simon's was a reprehensible sin and the secret unnamed source is also guilty of original and personal sin. The real villain here was the whistle blower- however pedestrian. In short, Voris is now nullifying the mea culpa. What he has done amounts to nothing, and it is all the fault of the person who ratted him out, and the newspaper which published the report.

We are very aware that there are many people in the Church who have it out for us. We aren’t playing victim…merely stating the reality that we confront almost daily and has now been confirmed for us by the Catholic News Agency. When you say that people have it in for you, you are playing victim.

In that respect we are not unlike many other groups on the web who are also maligned.. often by members of the clergy in Canada for example, who smear good and faithful Catholics with terms like “Taliban Catholics.”

We have it on good information that this which one: the nonprofit status papers not being filed; Simon extracurricular activities; or this Canadian clergyman? Also, notice that after condemning the use of unnamed sources, he uses an unnamed source, is what was behind the issuance of a press release on the part of the WYD committee and USCCB that realcatholictv dot com had not been “APPROVED”. Of course nowhere in that press release was it mentioned that being APPROVED is not necessary. That was a smoke screen charge to make us look bad.
"It was a conspiracy, don't you see that, not one American Bishop could approve them, but really, approval isn't necessary, and they shouldn't have reported it, because it made us look bad."

Nowhere did it mention that there are dozens of other groups that are here in Madrid who are also NOT APPROVED. They were active in passing out loads of flyers and information promoting their own events and causes. "Other groups were not approved, why single us out." In this, he is correct, but the tenor of this piece has changed. It is now an attack. This is well into some other statement. He is now making an accusation. In short, he is saying, "We weren't approved, but then again approval wasn't necessary, so it shouldn't have been reported as a deficiency."

We even collected a few of them as they were handed to us. Here they are.
Obviously, this was originally in a vortex video or some other format, otherwise teh "here they are" makes no sense.  The argument may or may not be dicey:  He is saying "I wasn't wrong, because other people were doing it too." or he is saying "Lots of people were doing it. Why single me out?"  Either way, this is a dicey argument, at best. 

In one marvelous example of what OFFICIALLY APPROVED means or doesn’t mean .. a fantastic young pro-life group from Ireland that had received no official approval had a high ranking prelate publically address them.

In the mayhem and chaos of World Youth Day .. official approval means absolutely next to
nothing on the ground. We find the Press Release issuance singling us out beyond ridiculous.
We spoke to around a thousand young people at our two No Bull in Madrid talks that were
fabulously received. You can check them out for yourselves right on line. We’ve included the links. We even had a notable archbishop sit in on of them.

This part of the fisk was edited.  The original was unclear, so I tightened it up.-
"Furthermore who cares about being OFFICIALLY approved? The people loved us anyway, maybe even because we weren't approved." 

http://www.youtube.com/watch?v=WwLrvpsMhvE .... Part1

http://www.youtube.com/watch?v=a05Mxbdxs84 ... Part2

Now comes the conclusion, so a summary of everything he just said. First he diminishes his failings.
So bottom line .. yes I failed to file the paperwork for the state of Michigan as I should have.

Now that the owners are aware of Simon’s very inappropriate writings .. the necessary steps have been taken to assure our integrity as well as helping Simon .. a dual duty we feel we have.
"Simon has been properly chastised and we are going to straighten him out." This is good.

Nonetheless .. we are grateful that this has come to light so that we could address them. "Thanks for bringing to light of wrongs so they can be fixed. But....... We consider this constant stream of anonymous charges as despicable and highly uncharitable. Not filing paperwork in a timely fashion hardly constitutes a headline during world youth day. ...it was wrong to do, and uncharitable." The charge was both good and uncharitable. And, by the way, when Voris is accused of being uncharitable, his defenders usually defend him  by saying it would be truly uncharitable not to point out the fault in others.

Even prominent bloggers who would not count themselves as supporters of ours, share this
opinion.
Even his enemies are on his side. Also, notice that not only are his attackers unnamed, so are his supporters, which brings us back to unnamed sources. And speaking of anonymous sources...

If the genesis behind this anonymous source .. which we heavily suspect .. is someone with an axe to grind about reports we have done on lack of leadership .. or watered down catechesis or the questionable financial and theological positions of the Social Justice club inside the Church .. or any of a hundred other problems which need to be addressed and not ignored or covered up .. if the goal is to intimidate or malign us .. then thank you for finally showing your fangs. At least now .. many others can see what we have seen for some time now.
A mea culpa that has veered from a tu quoque and ended in an ad hominem. Amazing. The real wrongdoing here was the source of the story. He has fangs: does he think it is one of Simon's vampires, who turned them in? Please. What charity does he show to anyone, and he is miffed because none was shown to him? The Golden Rule: Treat others as you would wish to be treated. The way he treats those whom he attacks, one could assume that that is the same way in which he wants to be treated. N'est-ce pas?

We sincerely wish all these people .. and we are NOT talking about the Catholic News Agency .. who consider themselves our enemies .. who constantly blather on about charity and tolerance and dialog would follow their own advice. Yes we should all be charitable to him, but none of us should ever expect it from him, because, although he deserves charity no one else does, because he says so.

If they have a problem with us .. and again .. we’re aren’t talking about the CAN .. they should  confront us like a man .. not some sniveling school girls who resort to tattle tales and smear campaigns.
Ah so all those who disagree with Voris lack a pair, and is immature. Again, he ends his mea culpa by reiterating and stressing an ad hominem. BTW who is CAN? O wait, he meant CNA. I guess the spell checker didn't catch that. Added: My daughters, who are school girls are insulted by that comment."

We pray for unity in the Church. But unity cannot come at the sacrifice of the truth.
You can only be united in the church when you agree with Voris.

GOD Bless you.
Added comment:  He didn't sign it?  I understand that it is the script, but for the on line adobe file, he should have signed it.

The whole thing piece follows this pattern: mea culpa, to tu quoque, to ad hominem  My mistake, but others do it, including my accusers,  who are all evil- evil, I say!- and out to get me.
One final observation: This would have benefited from a proofread- there are a few other mistakes that spellcheck didn't and won't catch. And as I stated above, a couple of places are unclear.






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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