Saturday, October 10, 2015


For many people the Synod on the Family is like Mel Brooks' "High Anxiety!"

Here is EWTN's remake of "High Anxiety!"

But of course the faithful remnant adheres to St. Pope John Paul II's advice, "Be Not Afraid!"


This doesn't need my comments whatsoever!

Kenya’s cardinal determined to be in the thick of the synod action

ROME — As a young man, Cardinal John Njue of Nairobi, Kenya, became adept at both boxing and karate. He says those skills in the martial arts are “still very useful for me,” especially “when I am provoked.”

Njue, 71, is taking part in the Oct. 4-25 Synod of Bishops on the family, and while he’s not throwing any literal punches, he’s brought the same fighting spirit to this gathering of 270 bishops from around the world.

Here, for example, is Njue’s take on calls at the synod for a more compassionate approach to gays and lesbians.

“It is there in the Bible,” he says, referring to the Church’s teaching against homosexuality. “It is clear.”

“I think there is not much option,” Njue said. “There are facts, such as the fact that God created humanity as Adam and Eve. Whenever someone starts running away from their identity, whatever they do will certainly not be the right thing.”

“If we come to the point of saying that can be changed, there is no logic behind it, with all due respect,” he said.

Njue spoke to Crux on Friday during a break in the synod action.
Even while rejecting the idea of criminalizing homosexuality, Njue still insisted on the right of the Church to flag gay relationships as flawed.

“Where there is a mistake, a way must be found to help people who have made the mistake to understand that they have done something wrong and need to turn around,” he said.
Same-sex relationships are illegal in 38 of Africa’s 53 nations and punishable by death in four. In 2014, Uganda made it punishable by life in prison and declared the “promotion” of homosexuality a crime.
Africa’s Catholic bishops have sometimes been accused of either ambivalence or silence with regard to such measures, but Njue rejected those charges.
“It’s not a question of criminalizing or condemning, but we have every right to help the person understand that the way you are living is not how you’re supposed to be,” Njue said.
One of the most fascinating bits of subtext to the last Synod of Bishops on the family in October 2014 was the emergence of the African bishops as protagonists, in general holding the line in defense of traditional Catholic teaching.

While it’s a different group in Rome this time, and there are clear differences among them on some points, Njue is indicative that several Africans still remain a potent counterbalance to some of the progressive forces at the 2015 synod.

For instance, he’s not sold on the idea of allowing controversial matters such as giving Communion to divorced and civilly remarried Catholics to be decided at the local level, rather than imposing a universal decision from Rome.

“We are talking of the only, holy, Catholic, and apostolic Church,” Njue said. “If we start operating one way in Africa and another way in Europe and so on, then the image of the Church is distorted.”

“The family is at the basis of society, and it’s also at the basis of the Church, so if there is a unified understanding of what the family is all about, then I think we have nothing to lose,” he said. “If there is any form of diversion, it can be very dangerous for the future.”

Njue urged his brother bishops to remain “firm and united.”

He also echoed Pope Francis’ complaints about “ideological colonization,” meaning efforts by Western governments and NGOs to tie development assistance for poor nations to the adoption of family planning initiatives or permissive laws on sexuality.

“Let us not swallow things just because they have come to us,” Njue said, saying African nations must ask, “Are they truly safe and positive, or are they meant as a subversion?”
He said Kenya is currently a case in point for the effects of ideological colonization.

“They are trying to introduce family planning in the primary schools in Kenya,” he said. “You can be sure it is not something that is originating from Kenya, but is being pushed from outside, which is a pity.”

Njue also bristled at suggestions, recently voiced by former Irish President Mary McAleese among many others, that a group of celibate males doesn’t have any business discussing family life.

“I didn’t come from upstairs,” he said, “I was born in a family!”

Njue told a story to illustrate that he’s no naïf when it comes to the pain families can experience. When he was just three or four, he said, he watched his father beat his mother. When he asked his mother later why it happened, she told him to go to his father and ask.

“I stayed a good distance away, but I asked him why he had beaten my mother,” Njue said. “I could hear his roar start, and by the time it finished I was a mile away.”
Yet from that point forward, Njue said, his father was a “different man,” no longer violent with his mother.

Given that background, and his strong convictions, it’s clear that Njue doesn’t intend just to sit on the sidelines of this synod, but wants to be in the thick of the action.
“We know that our understanding of the family is in danger as we speak, because there are so many ideologies that come in, [such as] individualism and secularism,” he said.

“This is why I feel this synod comes at the right time, so the Church can come up with a way of strengthening the identity of marriage and the family.”


I see in comments concerning the 1997 Ecclesia Dei privileges given to the 1962 Missal, which no one has yet to show me that the head of ED or any higher competent authority has abrogated, other than pious blabber about various groups' opinions, that ubertraditionalists simply want to live in the past and not allow for any organic development of the 1962 Roman Missal, just as the uberprogessives don't want any organic development with the contrived reformed Roman Missal (Ordinary Form) to make it more EF sensible. 

But of course there are many wonderful new Masses in the Ordinary Form of the Roman Missal not found in the EF. I won't bore you with them all other than to point out the separate Ordinary Form Roman Missal dedicated to numerous Masses in honor of Our Lady, the Blessed Virgin Mary. It is a thin Missal with a blue hardback cover and an accompanying lectionary.

The Masses along with a preface for each Mass is contained in this Roman Missal. This means, that apart from the Prefaces, there are Collects, Prayers over the Offerings and Prayers after Communion along with the Introits and Communion antiphons.

What a pity that these Masses in Honor of Our Lady, even in Latin, are not included in the 1962 Missal. There is no logical reason for this! But since when has logic to do with what so many ubertraditionalists spout even on my blog?

This morning, since it is Saturday, I used what the ordo recommended, the Mass in honor of Our Lady, Pillar of Faith from this Roman Missal' collection. How marvelous it is! The law of prayer is the law of belief and even though all prayer of the Church is directed to God the Father, through His Son and by the power of the Holy Spirit, the prayers we say and hear help us to have the right faith and hopefully the right life!

Thus, I have always advocated that I would love to see the changing parts of the 1962 Missal allowed in the vernacular for the law of prayer and the law of belief are so important for the Catholic Faith. For Catholics to hear prayers in their own language helps with the orthodox believing and living of the true Faith.

And don't say that everyone can just get a good translation of these prayers and read them for themselves as the priest prays in Latin. What about the illiterate?  And of course so many don't want anything added to the 1962 Missal, an exercise in illogical thinking.


I see on another blog from Europe that there are those who agree with my assessment that Pope Francis is ingenious in allowing the enemies of the true Faith to have their say at the synod. We are in fact in a epochal battle between two schools of thought as it concerns the direction of the Catholic Church and they are symbolized by two theologians, one who went on to become Pope Benedict and the other who had his status as theologian stripped by Pope St. John Paul II (made a saint by Pope Francis BTW), Fr. Hans Kung!

Fr. Hans Kung promoted a new Catholic Church completely different than the Catholic Church prior to the end of the Second Vatican Council. Pope Benedict XVI along with Pope St. John Paul II promoted the Catholic Church in continuity with its 2000 years history, what Pope Benedict would famously call, "reform in continuity."

Pope Francis is stealthy. The battle was not won and the wolves of the Kung ideology tried to destroy Pope Benedict's papacy with the help of the hateful liberal press. The reams of documents publicly given to Pope Francis by Pope Benedict (pictured below) highlighted the depth of the crisis in the Catholic Church and the Vatican and how insidious the left or heterodox are as represented symbolically by Hans Kung.
Of course, Pope Francis, a great believer in the fallen angel, Lucifer, and His Holiness preaches on him often, invited Pope Benedict to the blessing of a statue of St. Michael the Archangel that was placed in the middle of the Vatican! Do you think the photo above and the one below aren't related?

Pope Francis' tactic is stealthy and I think this European blogger captures it succinctly!!!:::

When the Faith is proclaimed, a German bishop cries:

As well they should. They’ve overplayed their hand. They should have settled for the continuing, incremental slide into indeterminancy, but Pope Francis (wittingly or unwittingly) drew them out from their cultural cover. Check the old story of the “feigned retreat” at the Battle of Hastings. Now that it’s open warfare, they lose.
Or as a Roman Emperor was once rumoured to have said, “Let all the poison that lurks in the mud hatch out. 

(Above commentary by Hilary White is an Anglo-Canadian, who started researching, writing and lobbying in the political end of the pro-life movement in 1999, moved to Rome in 2008 and covered Vatican and European news related to "life and family issues" from a Catholic perspective until May 2015. She lives with her three cats and garden in the Peaceable Kingdom of Norcia, in Umbria, where she chants Vespers in Latin every day, and refuses to go to Rome for any reason whatsoever. She hopes the world does not end before she can get the last of the tomatoes in.) 

My final comments: Progressives in the Church have always promoted the "sense of the Faithful" (sensuum fidelium) when it suits them, meaning the Faithful oppose this, that or the other concerning Catholic morality and thus the Magisterium should follow their lead and let the dissenting Faithful "bring them around."

In an interview with Fox, Father Thomas Reese of the NCR shows his hypocrisy and that of the progressive wing of the Church when he chastises the "sensuum fidelium" of African laity and its culture which upholds the Church's teaching on unnatural sex and marriage. Yet, Father Reese holds up an African bishop who is open to western views on this as one who is "trying to bring his people around." Of course Fr. Reese is spinning the particular African bishop of whom he speaks and actually misrepresenting him. But what the heck!

Friday, October 9, 2015


The Holy Spirit is at work folks; nothing to worry about, the devil isn't stronger than Christ. The battle is won in eternity, just playing out now in time! Make no mistake, the Magisterium will never defect from the truth! I'll eat my biretta over that! Those who have loss their authentic Catholic faith and give into the negativity of the devil, one of his primary tools, don't understand what I've just written because of their lack of true Catholic faith that is always based upon faith, hope and love.

Leading African cardinal critiques Vatican spokesman Fr. Rosica

ROME, October 9, 2015 (LifeSiteNews) – South African Cardinal Wilfrid Napier, a leading cardinal on the organizing committee for the Synod on the Family, issued a pointed critique on Twitter of a controversial report on the Synod by the Vatican’s English-language spokesman, Fr. Thomas Rosica, in which the priest emphasized that the Church should “embrace reality” in dealing with sinful situations.

Rosica’s summary of Synod fathers’ addresses at Tuesday’s press briefing was criticized for its emphasis on liberal proposals and the strong language he used to describe them. The remarks fueled ongoing concerns from last year’s Synod about the manipulation of the message by the Vatican press office and the Synod’s organizing body.

After the press conference, Salt and Light TV, Rosica’s Toronto-based media organization, tweeted out a link to an article about Rosica’s remarks, saying, “Fr. Rosica Speaks on Synod Delegates, The Need to Embrace People Where They Are.”

In reply, Napier tweeted: “‘Meet people where they are’ sounds nice, but is that what Jesus did? Didn't he rather call them away from where they were?”

At Tuesday’s press conference, Rosica had said, “There must be an end to exclusionary language and a strong emphasis on embracing reality as it is. We should not be afraid of new and complex situations. … The language of inclusion must be our language, always considering pastoral and canonical possibilities and solutions.”

Napier has been among the more outspoken tradition-minded Synod fathers. His criticism of last year’s controversial interim report at the Synod, given at a Vatican press conference, made international headlines. "The message has gone out and it's not a true message," he said. "Whatever we say hereafter is going to be as if we're doing some damage control."

“The message has gone out that this is what the Synod is saying, this is what the Catholic Church is saying, and it’s not what we are saying at all,” he said. "No matter how we try correcting that ... there's no way of retrieving it."

Toronto Cardinal Thomas Collins spoke on a similar theme as Napier’s tweet during his intervention at the Synod this year, emphasizing the need to promote repentance and conversion while the Church accompanies people. He described his three-minute speech to Catholic News Service on Thursday.

"The truest compassionate mercy is a compassion that challenges," explained the cardinal. He said meeting people “where they are” comes first, "but that is only the first thing. The second thing is to help them become what God wants them to be."

"Just to have accompaniment as people are moving in the direction away from the Lord is not enough. We need to be with them in order to help people to follow our Lord,” he added.


Pope Francis constantly speaks about the devil every chance His Holiness gets. He has done so this morning at His Holiness' daily Mass at the Chapel of His Holiness' place of residence, the Vatican Motel 6.

One has to know that liberal, heterodox Catholics, especially academics, hate the concept of angels in the first place and a super-powerful fallen angel called Lucifer. Speaking about the devil as Pope Francis does and with alarming frequency would be anathema to them, ANATHEMA I SAY!

My clairvoyance tells me that the devil will be included in the final exhortation the Holy Father writes concerning the recommendations of the Synod on the Family. I think this morning's homily is interesting in light of the bishops meeting at the Synod to say the least!

(Vatican Radio)  The Christian must discern all things, even when everything is going well.  That was at the heart of Pope Francis’ homily at Mass on Friday morning in the chapel of the Casa Santa Marta in the Vatican.

At his Friday morning Mass at the Casa Santa Marta, Pope Francis focused his remarks on the necessity of discernment of situations, whether it seems to come from God or from the evil one “who always seeks to deceive, to make us choose the wrong path”. 

In Friday’s Gospel reading, Jesus drives out a demon, doing good to the man once afflicted, but some from the crowd of witnesses accuse him of being in league with Beelzebul.

“There was another group,” the Holy Father said, “that did not appreciate him and sought to interpret Jesus’ words and actions in a different way, against Jesus. Some, for envy, others for doctrinal rigidity, others because they were afraid that the Romans would come and massacre them; for many reasons they sought to distance Jesus’ authority from the people, even with slander as in this case.”

Against such misinterpretations of a situation, Pope Francis invited Christians to discern the roots of any given situation, because in the life of faith “temptations always return, the Evil Spirit never tires”.

“The Evil One is hidden,” the Pope said, “he comes with his very educated friends, knocks at the door, asks for permission, comes in, and lives with that person.  Drop by drop, he gives him instructions” on how to “do things with relativism”. 

Pope Francis continued, saying “Anesthetize the conscience.  This is a great evil.  When the Evil Spirit succeeds in anesthetizing the conscience, it is then he can claim a true victory, for he has become the master of that conscience.”

What can one do against such attacks?  “Watchfulness,” the Holy Father said, “The Church counsels us to always make an examination of conscience:  what happened today in my heart because of this?”  “Discernement”, he concluded, “From where do these comments, words, teachings come? Who says this? Let us ask the Lord for this grace: the grace of discernment and of watchfulness.”

My comment: As I said in my post below, the Supreme Pontiff's exhortation following the completion of the Synod on the Family will seek to instill in all Catholics the necessity of the last thing I highlight in red Pope Francis said in his morning homily:

The Church counsels us to always make an examination of conscience(!)" 


Stealthy Pope Francis doesn't have to wear the trappings of monarchy to include the mozzetta in order to be a monarchical pope. And yes my clairvoyance tells me that His Holiness, the Supreme Pontiff will issue an exhortation at the end of the synod, sometime in the winter, upholding Catholic dogma, doctrine and discipline concerning marriage and sex.   Mercy and forgiveness will be linked to a traditional examination of conscience that leads to repentance, confession, firm resolution to not sin again, penance and absolution. It doesn't get any better than this!

The wonderful John Allen of Crux has a wonderful, positive analysis of the first week of the glorious Synod on the Family which will eventually allow Pope Francis, who sees the synod as a way to dialogue and hash out things for him, giving voice to diverse perspectives, even heterodox ones, but in no way a kind of politicized parliament used by other Christian denominations to deconstruct dogma and doctrine, not to mention discipline,  in order that His Holiness and His Holiness alone can write the final solution from this gathering from the college of bishops in union with Rome. That's pretty darn supremely monarchical papal in my estimation!

But here is John Allen's glorious, positive assessment, based upon written testimony from the glorious synod on what we can expect eventually from the Supreme Pontiff:

Catholic families are doing pretty well, bishops insist

ROME — In the first major reveal of what’s on the minds of the majority of bishops taking part in the Oct. 4-25 Synod of Bishops on the family, the Vatican on Friday released summaries of the first week of conversations in 13 small working groups organized by language that met on Wednesday and Thursday.

Several themes emerged from those reports:
  • Many bishops seem to feel that the diagnosis of the contemporary situation facing the family offered in the working document of the synod, technically called the Instrumentum Laboris, is excessively negative. They’re calling for a clearer recognition that living the traditional Christian vision of the family isn’t just difficult or rare, but actually happens in a fairly widespread fashion.
  • There’s a sense that the way the conversation has been framed at the synod is excessively based on a European or North American perspective, and doesn’t adequately bring into focus the challenges facing the rest of the world.
  • Many bishops seem to want to include the Church in the list of problems facing the family, acknowledging the “inadequacy of pastoral support” and failures in “Christian formation.
  • Several groups also want the synod to take on some specific challenges they see on the horizon, including “gender theory,” meaning the idea that one’s gender is changeable, and the tendency of some international organizations to tie development assistance for poor nations to liberalizing policies on sexual ethics.
The desire for a more positive tone, one that treats the realization of Catholic teaching on marriage and the family as something within the reach of ordinary people, ran through several of the reports.

The synod’s final report “should begin with hope rather than failures, because a great many people already do successfully live the Gospel’s good news about marriage,” said the English-language group headed by Cardinal Thomas Collins of Toronto, warning against breeding a sense of “pastoral despair.”

“If marriage is a vocation, which we believe it is, we can’t promote vocations by talking first about its problems,” the group said.

“Practically all the groups said, ‘Let us celebrate the goodness of the family, the efforts of so many people to preserve the family,” said Cardinal Luis Antonio Tagle of Manila in the Philippines during a
“There’s a positive, hopeful, celebratory tone,” he said.

An Italian group led by Cardinal Angelo Bagnasco of Genoa, president of the powerful Italian bishops’ conference CEI, flagged the concern with an overly Western perspective.

The working document, the group said, is “strongly conditioned by a Western (European and North American) perspective,” it said, “above all in its description of the challenges opened by secularization and individualism that characterize consumer societies.”

The Spanish group led by Cardinal Oscar Rodriguez Maradiaga, the coordinator of Pope Francis’ council of cardinal advisors, underlined the need for the Church to acknowledge its own role in family struggles.

“It’s true that external factors affect us and are strong, but how have we answered as a Church?” the group asked.

“We’ve failed in ‘Christian formation’ and in the education in the faith, so [people] arrive to marriage with many loopholes,” the group said.

One of the groups that raised the question of international pressure on developing nations to abandon traditional family values was an Italian one led by Cardinal Edoardo Menichelli of Ancona, who was named a cardinal by Pope Francis.

“We hope for a change in the practice of international organizations that link their assistance for the development of the poorest nations to demographic policies,” it said.

The 2015 synod heard the small group reports on Friday and will hold another general session on Saturday. In the end, the 270 bishops gathered in Rome will present their recommendations to Pope Francis, who will ultimately decide what changes, if any, to make.


My comment: The last picture below is of a Carthusian nun in the Latin Rite (in union with Rome) vested in maniple and stole over her habit who had a liturgical role, presumably in the Divine Office, not the Mass.

Also, recall the movie "The Sound of Music" when the Benedictine Prioress during the Divine Office wears bishop's gloves (Extraordinary Form) and offers a blessing to the sisters as a bishop would and I believe she has a crozier. 

But read this from The Deacon's Bench":

Curious about women deacons? Look East.—UPDATED

While the subject has popped up at the Synod this week, and seems to be generating some buzz, the topic of women deacons is hardly new to some churches in the East.
 The Coptic Church, for example, has a long history of deaconesses, but the office is not conferred by ordination and seems roughly akin to being a religious sister or nun:
Originally in the Church, during the Divine Liturgy, there was the celebrant priest(s), the altar deacon(s), and the congregation led in the hymns by the cantor (the mo’alem). Nowadays, the majority of the deacons are either chanters (psalters) or readers (augnostos). Neither of these ranks are ordained by the laying on of hands, but receive special prayers for blessing. The ranks of the chanter and reader are the first steps towards preparing the young men to fully understand the responsibilities of an ordained deacon, of which learning the Church’s hymnology is just one aspect. Since everyone should be chanting and participating in the Liturgy, then it really does not matter whether we are standing in the forefront wearing the deacon’s special garments of the robe and stole or whether we are standing inconspicuously unnoticed with the rest of the congregation. All the Church Fathers and Christ Himself teach us that we should never seek the first place nor the glory of being prominent. Our Christianity elevates the servant and submissive ones, not the one who wants to be prominent and distinguished. Therefore, as females we should not be bothered by the fact that we are not in the forefront; it is women who actually benefit from this arrangement since a truly Christian life must have humility and self-denial. Exercising authority is dangerous and difficult to do in a Christian way. Instead, let us learn from the Most Holy Virgin Mary to stand in humility before God and worship Him with awe and piety.
The Office of the Deaconess:
In the patristic era, there were three specific offices in the Church in which a woman could serve: deaconess, widow, and virgin. For all practical purposes, we will briefly mention the offices of widow and virgin and discuss the office of the deaconess (female diaconate) in more detail. The offices of widow and virgin were not ordained positions, but were entered by a personal vow. Their ministry consisted mostly of prayer, charitable work, and exemplification of virtuous Christian living. We still have the office of virgins, but in the form of the female monastics (nuns). Instead of living in groups in private homes, now they live in monasteries. As for the office of deaconess, they were consecrated by the bishop in a special ceremony. They were not ordained since the laying-on of hands was not involved. Their ministry included charitable work and in attending to the sick, poor, and all women and children, who needed help. They also prepared women for baptism, as well as assisted during their baptism.
After disappearing, the office made a come back in the 20th century:
The office of deaconess was restored in our Church by the Holy Synod, headed by H.H. Pope Shenouda III, and it is regulated by defined and specified bylaws. This was not intended as a political or theological statement for the equality of women, but because it was determined that there is a practical and definite need for it. We must remember that all of us as members of the Body of Christ, whether males or females, young or old, are called to be intimately united to our Lord Jesus Christ. This is possible only if we purify our hearts and offer to our Lord our thoughts, feelings, and acts to sanctify them. Again, this is possible only if we live the inner life of the Holy Church by being active participants. Each one of us has the potential, by God’s grace, to reach the highest goal, which is communion with Christ in this life and in the life to come in the Heavenly Jerusalem.
The Armenian Apostolic Church, also uses women as deacons, or deaconesses, and it is an ordained office:
The diaconate is one of the major orders in the Armenian Church. The word deacon means to serve ‘with humility’ and to assist. The Armenian deaconesses historically have been called sargavak or deacon. They were also referred to as deaconess sister or deaconess nun. The other major orders of the church are bishop and priest. The deaconesses, like the bishops and monks, are celibate. Their convents are usually described as anabad, meaning, in this case, not a ‘desert’ as the word implies, but rather ‘an isolated location where monastics live away from populated areas.’ Anabads differ from monasteries in their totally secluded life style. In convents and monasteries, Armenian women have served as nuns, scribes, subdeacons, deacons, and archdeacons (‘first among equals’), as a result not only giving of themselves, but enriching and contributing much to our nation and church. In the 17th century, for example, the scribe and deaconess known as Hustianeh had written ‘a devotional collection of prayers and lives of the fathers, and a manuscript titled Book of Hours, dated 1653.’
…To appreciate more fully the role of the deaconess in the church, Father Abel Oghlukian’s book, The Deaconess In The Armenian Church, refers to Fr. Hagop Tashian’s book Vardapetutiun Arakelots… (Teachings of the Apostles…), Vienna, 1896, and Kanonagirk Hayots (Book of Canons) edited by V. Hakobyan, Yerevan, 1964, in which a most striking thought is expressed:
If the bishop represents God the Father and the priest Christ, then the deaconess, by her calling, symbolizes the presence of the Holy Spirit, in consequence of which one should accord her fitting respect.
“Over the centuries, in some instances, the mission of the Armenian deaconesses was educating, caring for orphans and the elderly, assisting the indigent, comforting the bereaved, and addressing women’s issues. They served in convents and cathedrals, and the general population…
Check out the links for more.
UPDATE: A priest friend points out that you don’t really have to look East; the Carthusian nuns (Latin Rite)sometimes wear vestiture similar to clergy: 
After her solemn profession or perpetual donation, the nun can, if she wishes, receive the Consecration of Virgins. This is a special rite where the Bishop gives the nun not only the veil and ring, external signs of an indissoluble union with the divine Spouse, but also the stole. This confers on the recipient certain liturgical privileges the most significant of them being the proclaiming of the Gospel on certain occasions.
My friend seems to recall that the nun who proclaims the gospel in the Carthusian house wears a deacon stole to do so.

Thursday, October 8, 2015



Until the pope, the prefect for the congregation of Divine Worship or the head of Ecclesia Dei state otherwise, my pious opinion is that the following is still allowed (not mandated) for the 1962 Missal, pious opinions contrary to mine, notwithstanding which constitutes in my mind the mutual enrichment in part which Pope Benedict desired for the EF Mass:

  This Pontifical Commission sees no difficulty in the celebrant and ministers joining in the singing of the plainchant Gloria and Credo together with the schola cantorum and the congregation instead of reading them privately as directed by the Ritus Servandus. This usage was already admitted by the Church a relatively short time after the publication of the 1962 Roman Missal. The same holds true, mutatis mutandis for the Missa Cantata.
b) This Pontifical Commission sees no difficulty in the entire congregation's singing of the Pater Noster in all sung Masses.


In addition to above ruling of the Pontifical Commission of 26 March 1997, the following directives were also issued:
1. If the celebration of the Divine Office precedes Mass, the Prayers at the Foot of the altar may be omitted.

2. The rites accompanying the readings from scripture may be celebrated at the sedilia.

3. The readings may be proclaimed facing the people, whether in Latin or the vernacular and the celebrant is not required to read them or the Gradual chants separately.
4. Bidding Prayers may be offered after the Oremus, immediately preceding the Offertory.

5. The "Secret" prayer may be sung aloud.

6. The celebrant may sing the entire doxology Per ipsum, whilst elevating the Host over the chalice.

7. The Pater noster may be sung by all with the celebrant.

8. The final Blessing may be sung, and afterwards the Last Gospel may be omitted.

But the greatest needed influence is the EF's mutual enrichment of the OF Roman Missal. 

And as I have written before this is how it is done:

Keeping the Roman Missal in its entirety to include all the extra Eucharistic Prayers the following revisions to the Order of the Ordinary Form Mass are recommended:

(This is for a high or sung Mass):

1. The Official Introit in the EF fashion is chanted as the priests and ministers pray the traditional PATFOTA (which could be substituted with the EF's Asperges).  This does not preclude an additional hymn to accompany the procession to the foot of the altar.

2. After the PATFOTA is completed, the priest ascends the to the altar with his private EF prayers, incenses it while the choir begins the Kyrie and the Gloria. The rubrics are for ad orientem as in the EF for this part of the Mass.

3. The Liturgy of the Word is from the revised lectionary and in the same way as is normal in the OF although the Gradual is explicitly stated as an option to the Responsorial Psalm.

4. Following the homily, the Credo is changed with priest at middle of altar and followed by a sober prescribed Universal Prayer.

5. The traditional offertory prayers are offered as the choir chants the Offetory Antiphon and any other motet.

6. The Prayer over the Offerings is chanted aloud. 

6. The Roman Canon has a pride of place for Sundays and has the rubrics of the EF Mass included a soft-voice praying of it by the priest. The Per Ipsum is chanted in its entirety aloud with the rubrical signs of the Cross as in the EF.

7. The Rite of Holy Communion remains as is in the Ordinary Form but kneeling to be recommended as the pride of place way of receiving and on the tongue. 

8. The Concluding Rites as in the Ordinary Form.



...Meanwhile, it emerged today via the blog of the president of the Polish bishops’ conference, Archbishop Stanislaw Gadecki, that Cardinal Sarah, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, outlined two main, immediate global threats against humanity in his intervention.

Echoing Pope Benedict XVI, he spoke of a dictatorship of moral relativism, which is especially reflected in gender ideology and Islamic fanaticism, such as in the various jihadi movements, especially the Islamic State group (ISIS). The cardinal compared these two ideologies to the totalitarian expressions of the 20th century — communism and fascism. Moral relativism, according to the cardinal, breaks down the family and leads to the loss of true humanity.

From gender ideology flows euthanasia, abortion and homosexuality, leading to ruthless practices depriving man of his human dignity. Contrasting with gender ideology that flows from moral relativism, Islamic fanaticism leads to the terrible abuse of the human person.

Archbishop Gadecki said his fellow synod father, Archbishop Henry Hoser of Warsaw-Praga, was “deeply impressed” with the theological and intellectual depth of Cardinal Sarah’s intervention.

“His was not the voice of a prophet of doom, but a voice that flowed from the deep need of the awareness that we know how to react to such events,” Archbishop Hoser said...

Wednesday, October 7, 2015



From De Musica Sacra, 3 September 1958!!!!!!:

“32. Since the Pater Noster is a fitting, and ancient prayer of preparation for Communion, the entire congregation may recite this prayer in unison with the priest in low Masses; the Amen at the end is to be said by all. This is to be done only in Latin, never in the vernacular.”

From the Pontifical Commission Ecclesia Dei, No. 40/97, 26th March, 1997:

2.a) This Pontifical Commission sees no difficulty in the celebrant and ministers joining in the singing of the plainchant Gloria and Credo together with the schola cantorum and the congregation instead of reading them privately as directed by the Ritus Servandus. This usage was already admitted by the Church a relatively short time after the publication of the 1962 Roman Missal. The same holds true, mutatis mutandis for the Missa Cantata.

b) This Pontifical Commission sees no difficulty in the entire congregation's singing of the Pater Noster in all sung Masses.


In addition to above ruling of the Pontifical Commission of 26 March 1997, the following directives were also issued:

1. If the celebration of the Divine Office precedes Mass, the Prayers at the Foot of the altar may be omitted.

2. The rites accompanying the readings from scripture may be celebrated at the sedilia.

3. The readings may be proclaimed facing the people, whether in Latin or the vernacular and the celebrant is not required to read them or the Gradual chants separately.

4. Bidding Prayers may be offered after the Oremus, immediately preceding the Offertory.

5. The "Secret" prayer may be sung aloud.

6. The celebrant may sing the entire doxology Per ipsum, whilst elevating the Host over the chalice.

7. The Pater noster may be sung by all with the celebrant.

8. The final Blessing may be sung, and afterwards the Last Gospel may be omitted.

Pater noster, qui es in caelis,
sanctificetur Nomen tuum.
Adveniat regnum tuum.
Fiat voluntas tua,
sicut in caelo et in terra.
Panem nostrum quotidianum da nobis hodie,
et dimitte nobis debita nostra
sicut et nos dimittimus debitoribus nostris.
Et ne nos inducas in tentationem,
sed libera nos a malo.


Ever since 2004 we have celebrated the Feast of the Holy Rosary with Exposition and Benediction of the Most Blessed Sacrament. Tonight is no different and thus our 11th annual Holy Rosary is tonight.

This video is what we did in 2010 which is somewhat similar to what we do every year to include tonight! Ya'll come now, ya hear!