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| All About The Traditional Latin Mass; 1962 Missal Ordo Missae | |
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| Topic Started: Apr 21 2008, 10:31 PM (1,760 Views) | |
| Paul | Apr 21 2008, 10:31 PM Post #1 |
Paul Παῦλος
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Traditional Latin Mass is offered at the Parish of the Lord of the Divine Mercy every Sundays at 1:30pm, Maamo cor. Madasalin Sts. Sikatuna Village, Quezon City Map to Sikatuna.jpg 198K na Download  TLM celebrated by Bishop Camilo Gregorio at Divine Mercy QC  A true disciple at consecration |
In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. - 
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| Paul | Apr 21 2008, 10:32 PM Post #2 |
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Paul Παῦλος
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What is the Tridentine Mass? It's the Mass used in the Catholic Church for almost 1500 years, until the introduction of the Mass of Pope Paul VI following the Second Vatican Council. Why is it called the Tridentine Mass? Because it was codified by the Council of Trent in the 16th century. But the Mass itself is far older than that. The Canon, or central part, of the Mass dates back to the time of St Gregory in the sixth century. In 1570, Pope St Pius V - in his Papal Bull Quo Primum - said that priests could use the Tridentine rite forever, "without scruple of conscience or fear of penalty" Wasn't the Tridentine Mass banned? No, but following the Second Vatican Council, its public use was restricted by most Bishops. After the introduction of Pope Paul VI's new Mass, the only priests given permission to say the Tridentine Mass publicly were priests of England and Wales, thanks to an indult (or permission) granted by the Vatican to Cardinal Heenan of Westminster. Other priests - such as St. Padre Pio and St. Josemaria Escriva, the founder of Opus Dei - continued to use the old Mass privately in preference to the new rite. What's the advantage of the Tridentine Mass? One of the great strengths of the Tridentine Mass is its uniformity. Wherever Catholics go in the world, the Tridentine Mass is exactly the same. The movements and gestures of the Mass are clearly prescribed, so there's no room for "personalisation" of the liturgy. And the time-honoured Latin of the Mass reverently reflects the sacrificial nature of the celebration. Didn't the Second Vatican Council forbid Latin Masses? Not at all. The Council, in its Constitution on the Sacred Liturgy, said: "The use of the Latin language is to be preserved". The Council merely gave permission for the limited introduction of the vernacular (or local language) into certain parts of the Mass when celebrated in public. Does the Pope approve of the Tridentine Mass? Certainly. In 1998, Pope Benedict - then Cardinal Joseph Ratzinger - called for wider use of the old rite as an antidote to the "wild creativity" of postconciliar rites. In an interview with the Italian publication Lo Stato, he said the Tridentine Mass "does not represent an attack on the council, but a realization of the council. The ancient liturgy is not obscurantism, is not a ferocious traditionalism...but it is really the desire to be with Divinity". The late Pope John Paul II, in his 1980 letter to the Bishops on the Holy Eucharist, said: "There are also those people who, having been educated on the basis of the old liturgy in Latin, experience the lack of this 'one language', which in all the world was an expression of the unity of the Church and which, through its dignified character, elicited a profound sense of the Eucharistic mystery. It is therefore necessary to show, not only understanding, but also full respect towards these sentiments and desires. As far as possible, these sentiments and desires are to be accommodated." So are Catholics entitled to attend a Tridentine Mass if they wish? Yes. In 1988, Pope John Paul II issued his binding instruction Ecclesia Dei Adflicta. The Pope ordered: "Respect must everywhere be shown for the feelings of all those who are attached to the Latin liturgical tradition by a wide and generous application of the directives already issued by the Apostolic See." This instruction grants a privilege to Catholics under Canon Law. Cardinal Mayer, the former head of the Vatican Commission Ecclesia Dei, said the Pope had spoken of the "lawfulness" of the Tridentine Mass and of the "legitimate aspiration" of Catholics to celebrate or attend that Mass. "Hence a privilege in the canonical sense of the term was granted to the faithful by the supreme legislator of the Church," said Cardinal Mayer. "Once a privilege is duly granted, the subject indeed has the right to benefit from it." What can I do to help promote the Tridentine Mass? The first thing is to pray that God's will be done in the restoration of the old rite. You can also organise Masses in your diocese, support pilgrimages and other initiatives organised by the Latin Mass Society and offer financial or practical help. Link to original © Kieron Wood |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | Apr 21 2008, 10:33 PM Post #3 |
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Paul Παῦλος
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WHY LATIN? The timeless resonance of Latin has been part of the life of the Catholic Church for almost two thousand years. But the language itself is much older than that. History of Latin Latin is a member of the Italic sub-family of the Indo-European family of languages, which spread across Europe and as far as India about 15,000 years ago. Its major linguistic groups included Indic, Iranian, Greek, Celtic, Germanic, Baltic and Slavonic. Other branches of Indo-European - such as Armenian - stem from the original parent speech, which is now lost. Of all today's European languages, only Basque, Hungarian and Finnish are not of Indo-European origin. The Latin language was brought into the Italian peninsula by the Italic peoples, who had migrated from the north about 1200 years before the birth of Christ. At that time, Rome was an insignificant settlement on the banks of the River Tiber in Latium, central Italy. But by 250 BC, Latin had become the dominant tongue in Italy and, as the military, political and cultural power of Rome spread, its soldiers and citizens took their Latin language with them. By the time of Christ, Latin was the common tongue of Western Europe. By the second century after Christ, the Romans dominated all of Europe, western Asia and North Africa, and Latin was spoken in almost every part of the known ancient world. Only Greece, southern Italy and the Near East retained Greek as their primary language until the Arab conquest of 700 AD. Greek survived as the official language of the Byzantine Empire until the Turks captured Constantinople in 1453, but in the rest of the empire, Latin prevailed. Like most languages, Latin was both written and spoken. The colloquial speech of cultured Romans was characterised by a freedom of syntax, by numerous interjections and by the regular use of Greek words. The language of the uneducated classes showed a greater disregard for syntax, a love of new words and a striving for simplicity. This popular language, known as Vulgar Latin, fostered the Romance languages, spoken today in Spain, France, Italy, Portugal and Romania. Latin literature began with the early plays of Roman Comedy in rustic style, dating from about 240BC. The Golden Age of written Latin, from 70 BC until about AD 14, is famous for the prose works of Julius Caesar, Livy and Cicero, as well as for the poetry of Catullus, Lucretius, Virgil, Horace and Ovid. The Silver Age - from about 14 to 130AD - is noteworthy for the works of the philosopher and dramatist Seneca and for the writings of the historian Tacitus. During the Late Latin Period, from the second to the sixth century, many Church Fathers set down their teachings in Latin. By this time, the Roman Empire was weakening in the face of barbarian assaults, and the Latin language was being affected by foreign forms and idioms. But even when the Roman Empire eventually fell, Latin survived and remained an important means of written and spoken communication for another thousand years. As the centuries passed, Latin continued as the international means of communication for educated men and women. Latin remained the official language of the Catholic Church and, at the end of the Middle Ages, interest started to grow in classical Latin as a means of artistic and literary expression. This period (from about 1200 to 1400 AD) was known as the Renaissance, the rebirth of the ancient world and at the same time a transition to the modern world. New Latin (also called modern Latin) came into existence in the 15th and 16th centuries. Almost all books of scientific, philosophical and religious importance were written in Latin at this time, and Latin remained the common language for European diplomats. For example, the marriage negotiations between the ambassadors of Philip II of Spain and Queen Elizabeth I were conducted in Latin in 1559. Philip's ambassadors reported that Elizabeth's Latin was excellent. In 1687, the great scientist Isaac Newton published his Principia Mathematica in Latin. At that time, English was an obscure and little-known language, with about four and a half million native speakers in the entire world - only a small fraction of whom were literate. Even during the 18th and 19th centuries, Latin remained the language of classical scholarship. The writers Pope, T. S. Eliot and Milton are examples of authors who were influenced by Latin literature or even wrote in Latin. And, although the use of Latin is much more limited in the 21st century, the Catholic Church still uses Latin as the language of its official documents. There's even a radio station in Finland which broadcasts news in Latin and a CD has been released of Elvis songs in Latin! Liturgical development Throughout the ages, one of the most common uses of Latin has been to unite people of different races, cultures and languages. Even at the time of Christ, the variety of tongues spoken by citizens of the Roman Empire caused problems for those attempting to spread the new faith. The Acts of the Apostles tell us that, at the time of the first Pentecost, the Apostles preached to crowds of Parthians, Medes and Elamites, and to pilgrims from Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphilia, Egypt, Libya, Rome, Crete and Arabia. Despite the fact that the Apostles would have preached in Aramaic, their words were understood by everyone because the Holy Ghost gave them the gift of tongues. But, after the death of the Apostles, when the gift of tongues had all but disappeared, it was still necessary to ensure that the doctrines and liturgy of the new religion could be clearly transmitted to everyone, no matter what language they spoke. It was particularly important that catechumens and the baptised faithful should understand and appreciate the teachings and prayers of the Mass, the most important outward manifestation of the new faith and the Church's central act of worship. The liturgy - from the Greek word leitourgia, meaning public service to the gods - might have developed in two ways. It could have been translated into local languages, or it could be celebrated in the same language everywhere. There is plenty of historical precedent for a single, special liturgical language. The Jews of the Holy Land used Hebrew in the synagogue, even though their daily language was Aramaic. The Babylonians used ancient Sumerian as their sacred language, while Hindus used Sanskrit. Later, other religions also came to see the value of a universal religious language. Islam, for example, uses Arabic, whatever the nationality of the worshippers, and the Orthodox Church uses old Slavonic in its liturgy. The difficulty about using local, living languages is that linguistic development and imprecision can cause misunderstanding or incorrect transmission of complicated and precise doctrines. Language, being a living thing, can change, so that words come to have a different meaning after a period of time. The use of liturgies in a variety of languages can also detract from that unity of the Church and its members for which its Founder prayed. Historically, the first liturgies were in the local languages of the Church's Founder and early leaders: Hebrew, Aramaic and Greek. (Even today, there are echoes of those ancient languages in the Mass - in the Greek of the Kyrie, for example, and the Hebrew of the Amen, the Hosanna and the Good Friday reproaches.) Until the middle of the third century, most Christians in Rome were Greek-speaking. The liturgy was celebrated in Greek and theologians wrote in Greek until the death of St Hippolytus in 235 AD. But in Africa, most of the faithful spoke Latin, and it was there that the Scriptures were first translated into Latin within 200 years of Christ's death. The Church in Africa was also the first to use Latin in the liturgy in the middle of the third century, while the Church in Rome continued to use Greek for another hundred years. Scholars such as Tertullian introduced into the Latin language Greek words such as baptisma, charisma, prophetia and martyr. St Jerome added around 350 new words to the growing vocabulary of Church Latin. The liturgical precision of Latin allowed the development of such theological terms as transsubstantiatio, forma, materia and accidens, which couldn't be as precisely represented in the vernacular. By the fourth century, four parent rites had developed from the earliest Christian liturgy. These rites were based on the three patriarchal cities of Alexandria, Antioch and Rome and on the liturgy celebrated in Gaul in north-western Europe. The rites of Alexandria and Antioch provided the nucleus for the rites used in the eastern Churches today. The Roman rite, with Gallican additions, is the basis for the rite used today in the Catholic Church in the west. In the fifth century, when Christianity eventually became the official religion of the Roman Empire, the use of Latin in the liturgy became even more widespread in the West. From the seventh century onwards, although local languages were used for popular preaching, Latin had become the exclusive language of liturgy and theology in the west. Most of the western Catholic Churches used the Roman rite from about the sixth century onwards. At the start of the ninth century, Charlemagne insisted that all clergy in the Holy Roman Empire should use only the Roman Sacramentary, as used by Pope Adrian I. Only in a few places, such as Toledo in Spain and Milan in Italy, did the Eucharist continue to be celebrated in a form of the old Gallican rite. Minor local differences continued to exist in the liturgy throughout Europe, in places such as Sarum and York in England, Paris and Lyons in France and Cologne in Germany - but the modifications didn't relate to any fundamental liturgical or doctrinal matters. Essentially, all the liturgies and the order of Mass in the West were identical. But with the growth of Protestantism and other heresies in the Middle Ages, Rome became concerned that local variations in the liturgy could mislead or confuse Catholics. Bishops had started to allow local liturgical modifications. Major cities had developed their own variations and many religious orders adopted distinct liturgical customs. In the mid-sixteenth century, the Council of Trent confronted this growing confusion and ordered that Mass should be celebrated in the same way everywhere. At the same time, the Council condemned the view that Mass should be celebrated only in the vernacular or local language. In 1570, Pope St Pius V ordered that the Missal - which contains the prayers of the Mass - should be restored to its pure, ancient form and thereafter the same liturgy should be used throughout the Western Church. That liturgy, which is still celebrated today, dates back essentially unchanged to the time of St Gregory in the sixth century. The restored liturgy took its name from the Council of Trent and came to be known as the Tridentine Mass. In a Papal Bull entitled Quo Primum, the Pope granted priests the right to use the Tridentine rite forever, "without scruple of conscience or fear of penalty". But the Mass was not arbitrarily imposed on all Catholics in the West. Pope St Pius V allowed the continued use of the rites of religious orders, as well as any other liturgical rite more than 200 years old. Even at the opening of the Second Vatican Council in the 1960s, other rites were still being celebrated in the Western Church: the Ambrosian rite of Milan, the Mozarabic rite of Toledo, the rite of Braga and the liturgies of the religious orders - the Carthusians, the Carmelites and, probably best known of all, the Dominican rite. And even after the introduction of the new Missal of Pope Paul VI in 1970, permission was still given for the use of the old rites. The Second Vatican Council itself proclaimed its desire to preserve the use of Latin and to foster all lawfully acknowledged rites. But the Council was doing no more than recognising the unwavering support of the Popes for the continued use of Latin in the liturgy. The Popes and Latin In 1922, for example, Pius XI - in his document Officiorum Omnium - said: "The Church - precisely because it embraces all nations and is destined to endure until the end of time - of its very nature requires a language which is universal, immutable, and non-vernacular." Quarter of a century later, his successor Pope Pius XII said in Mediator Dei: "The use of the Latin language affords at once an imposing sign of unity and an effective safeguard against the corruption of true doctrine." In 1962, the father of Vatican Two, Pope John XXIII, issued his encyclical Veterum Sapientia. The Pope spoke of the special value of Latin which had proved so admirable a means for the spreading of Christianity and which had proved to be a bond of unity for the Christian peoples of Europe. He continued: "Of its very nature, Latin is most suitable for promoting every form of culture among peoples. It gives rise to no jealousies. It does not favour any one nation, but presents itself with equal impartiality to all and is equally acceptable to all. "Nor must we overlook the characteristic nobility of Latin's formal structure. Its concise, varied and harmonious style, full of majesty and dignity makes for singular clarity and impressiveness of expression. "For these reasons the Apostolic See has always been at pains to preserve Latin, deeming it worthy of being used in the exercise of her teaching authority as the splendid vesture of her heavenly doctrine and sacred laws. She further requires her sacred ministers to use it, for by so doing they are the better able, wherever they may be, to acquaint themselves with the mind of the Holy See on any matter, and communicate the more easily with Rome and with one another. "The Church - because it embraces all nations and is destined to endure to the end of time - of its very nature requires a language which is universal, immutable, and non-vernacular. "Modern languages are liable to change, and no single language is superior to the others in authority. Thus, if the truths of the Catholic Church were entrusted to an unspecified number of them, the meaning of these truths would not be manifested to everyone with sufficient clarity and precision. There would also be no language which could serve as a common and constant norm by which to gauge the exact meaning of other renderings. "But Latin is indeed such a language. It is set and unchanging. It has long since ceased to be affected by those alterations in the meaning of words which are the normal result of daily, popular use. "Finally, the Catholic Church has a dignity far surpassing that of every merely human society, for it was founded by Christ the Lord. It is altogether fitting, therefore, that the language it uses should be noble, majestic, and non-vernacular. "In addition, the Latin language can be called truly catholic. It is a general passport to the proper understanding of the Christian writers of antiquity and the documents of the Church's teaching. It is also a most effective bond, binding the Church of today with that of the past and of the future in wonderful continuity. "There can be no doubt as to the formative and educational value of the language and great literature of the Romans. It is a most effective training for the pliant minds of youth. It exercises, matures and perfects the principal faculties of mind and spirit. It sharpens the wits and gives keenness of judgment. It helps the young mind to grasp things accurately and develop a true sense of values. It is also a means for teaching highly intelligent thought and speech. "The use of Latin has recently been queried in many quarters, and many people are asking about the mind of the Apostolic See in this matter. We have therefore decided to issue this document, so as to ensure that the ancient and uninterrupted use of Latin be maintained and, where necessary, restored. "So many people, unaccountably dazzled by the marvellous progress of science, are taking it upon themselves to oust or restrict the study of Latin and other kindred subjects. Yet, the greatest impression is made on the mind by those things which correspond more closely to man's nature and dignity. And therefore the greatest zeal should be shown in the acquisition of whatever educates and ennobles the mind. Otherwise poor mortal creatures may well become like the machines they build - cold, hard, and devoid of love." "Bishops and superiors-general of religious orders shall be on their guard lest anyone under their jurisdiction, eager for revolutionary changes, writes against the use of Latin in the teaching of the higher sacred studies or in the liturgy, or through prejudice makes light of the Holy See's will in this regard or interprets it falsely. "Professors of the sacred sciences in universities or seminaries are required to speak Latin and to make use of textbooks written in Latin. If ignorance of Latin makes it difficult for some to obey these instructions, they shall gradually be replaced by professors who are suited to this task. "Since Latin is the Church's living language, it must be furnished with new words that are apt and suitable for expressing modern things, words that will be uniform and universal in their application and constructed in conformity with the genius of the ancient Latin tongue." In 1966, a mere four years after publication of Pope John's encyclical, Pope Paul VI, who presided over much of the Second Vatican Council, issued his own encyclical Sacrificium Laudis, echoing the views of Pope John. He said: "The Latin language is assuredly worthy of being defended with great care instead of being scorned; for the Latin Church it is the most abundant source of Christian civilization and the richest treasury of piety. We must not hold in low esteem these traditions of our fathers which were our glory for centuries." Even Pope John Paul II, in his 1980 letter on the mystery and worship of the Eucharist, praised Latin as an expression of the unity of the Church which, through its dignified character, elicited a profound sense of the Eucharistic mystery. He said it was necessary to show understanding and full respect towards those Catholics who missed the use of the old Latin liturgy, and to accommodate their desires as far as possible. He said the Roman Church has special obligations towards Latin and she must manifest them whenever the occasion presents itself. In 1998, Cardinal Ratzinger - now Pope Benedict XVI - addressing three thousand traditional Catholics in Rome, said some people accused traditionalists of lack of obedience to the Second Vatican Council. He pointed out that the Council did not prohibit the former liturgical books but only ordered their revision. He recalled the observation of Cardinal Newman that the Church, throughout her history, had never abolished nor forbidden orthodox liturgical forms. The Cardinal said several forms of the Latin rite had always existed, and were only slowly withdrawn, as a result of the coming together of the different parts of Europe. He recalled that Vatican II's Constitution on the Liturgy did not speak at all about celebration facing the altar or facing the people. It said that Latin should be retained, although a greater place should be given to the vernacular. The Cardinal criticised modern liturgists who developed the ideas of the Council only in one direction. He said they ended up reversing the intentions of the Council and reducing the role of the priest to that of a mere functionary. He said there was also a dangerous tendency by some liturgists to minimise the sacrificial character of the Mass, causing the mystery and the sacred to disappear, on the pretext that they could thus make things better understood. But the Cardinal said there was now a certain disenchantment with this banal rationalism, and he could discern a return to mystery, adoration and the sacred. Pope John Paul II, in February 2002, expressed his desire that "the love of [Latin] would grow ever strong among candidates for the priesthood." In a message written in Latin to a conference commemorating the 40th anniversary of Veterum Sapientia, Pope John Paul said the use of Latin was "an indispensable condition for a proper relationship between modernity and antiquity, for dialogue among different cultures, and for reaffirming the identity of the Catholic priesthood." Pope John Paul's successor, Pope Benedict XVI praised the study of Latin during a public audience in February 2006. At the end of his prepared remarks, the Pope switched into Latin to welcome the faculty of the classics department in Rome's Salesian University. "My predecessors rightly encouraged the study of that great language," said Pope Benedict, noting that mastery of Latin helped students to attain "a better understanding of the sound doctrine" found in classical sources. He said that the study of Latin should be encouraged for "as many people as possible". But the views of the Popes have been ignored. Even the Bishops have largely abandoned the use of Latin - to the point where Pope John Paul, at the Bishops' synod in Rome, joked that the "sin of the synod" was that they no longer spoke Latin. Since Vatican II Much of the change has been blamed on the Second Vatican Council but, despite claims to the contrary, the Council did not ban the use of Latin. In fact, quite the opposite. The Constitution on the Sacred Liturgy specifically ordered that the use of the Latin language was to be preserved in the Latin rites. The document says that the vernacular or mother tongue may be used in a suitable place in public Masses, but steps should be taken so that the faithful can also say or sing in Latin those parts of the Mass which relate to them. Despite the wishes and intentions of the Council Fathers, however, the introduction of the new liturgy in 1969 saw the virtual worldwide disappearance of Latin from the liturgy. The introduction of local languages to the Mass - from as early as 1964 - became increasingly widespread and erratic. The New Order of the Mass officially came into use on the first Sunday of Advent of 1969. Since then, side by side with the abolition of Latin and the introduction of the vernacular, other abuses have become commonplace. Communion in the hand, lay ministers of the Eucharist, altar girls, the use of non-Biblical texts - all formerly banned by the Church - were introduced by dissident priests and Bishops. Eventually, the Vatican despaired of trying to stem the tide and began to give approval for what had formerly been forbidden. But not everyone was prepared to accept such liturgical abuses. Many Catholics, hungry for doctrinal certainty and liturgical order amid the chaos of the new Mass, turned towards that ancient liturgy codified four centuries earlier, and resumed celebration of the Tridentine Mass. Following the introduction of Pope Paul's Mass, elderly priests had been given permission to continue celebrating Mass in the old rite. Men like the founder of Opus Dei, St. Jose-Maria Escriva, used the old rite until their deaths. The head of the Catholic Church in England and Wales, Cardinal Heenan of Westminster, obtained special permission for his priests to continue celebrating the Tridentine Mass. But more and more Catholics around the world wanted a return to the old rite. In 1984, in response to that pressure, the Vatican's Congregation for Divine Worship granted a wider permission for the public celebration of the Tridentine Mass. In 1988, Pope John Paul II, in a binding pronouncement, decreed that respect must be shown everywhere for the feelings of all those attached to the old Latin tradition by wide and generous permission for celebration of the old rite. By the start of the 21st century, the Tridentine Mass was once again being widely celebrated throughout the world with the permission and encouragement of many Catholic Bishops. In the United States, for example, the old Mass was being celebrated with episcopal permission every Sunday in 89 dioceses. Twenty dioceses had daily Mass in the old rite. In France, it's estimated that half those who attend Mass every Sunday go to a Tridentine Mass. Today, more than a billion members of the Catholic Church in every country of the world speak hundreds of languages and dialects. Yet Latin unites them all. Link to original © Kieron Wood |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | May 14 2008, 11:30 PM Post #4 |
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Paul Παῦλος
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Traditional Latin Mass Schedules * National Shrine of our Lady of Fatima Traditional Mass, Sundays 8:00pm (schedule might change without prior notice), Fatima Ave. Pag-Asa Subdivision 1, Marulas, Valenzuela City * Parish of the Lord of the Divine Mercy Traditional Mass, Sundays 1:30pm, Maamo cor. Madasalin Sts. Sikatuna Village, Quezon City * St. Jerome Emiliani Beside Alabang Town Center will be 9:30 AM every Sunday. (TLM starts June 29, wait for further confirmation) |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | May 24 2008, 10:35 AM Post #5 |
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Paul Παῦλος
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Since July 7, 2007, the number of Philippine churches and oratories where a regular Traditional Latin Masses is offered in the presence of a congregation at least once a month has grown from six to eleven. Seven of these locations were developed post-September 14, and so this number ought to be thirteen; however, circumstances have forced two of the five Mass locations pre-Motu Proprio to cease offering the TLM. At least nine regular TLMs all throughout the country are also being planned. Several priests have also begun offering the TLM in their private chapels, away from the gaze of regular parishioners I. Metro Manila One former “indult” location, the Parish of the Lord of Divine Mercy or PLDM (Sikatuna Village, Quezon City, Diocese of Cubao), expanded its TLM schedule from every-Sunday and Feast Day to everyday. This makes PLDM one of the very few (probably less than 20) Catholic parish churches in the whole world where the Ordinary and Extraordinary Forms of the Roman Rite are offered side by side every single day of the week, from Monday to Sunday. The TLM is normally offered by Fr. Michell Joe Zerrudo, with guest priests substituting on certain weekdays. In addition, Msgr. Moises Andrade, one of the Philippine Church’s most respected and tradition-friendly liturgists, now celebrates an every-Sunday night (8 PM) Traditional Latin Mass at his parish, the National Shrine of our Lady of Fatima (Fatima Ave., Pag-Asa Subdivision 1, Marulas, Valenzuela City, Diocese of Malolos) Monthly TLM’s for small groups of faithful are currently celebrated in the Marian Library and Information Center at Hidalgo St, Quiapo, Manila (every First Friday afternoon), as well as at a private grotto dedicated to Our Lady of Lourdes near Amoranto Stadium, Quezon City (generally on evening of the last Wednesday of each month). The celebrant of the Marian Library TLM is Msgr. Melencio De Vera, the octogenarian former rector of Manila Cathedral. The parish of St. Jerome Emiliani at Ayala Alabang will inaugurate its every-Sunday morning Traditional Latin Mass with a Missa Cantata on June 29. The community of Jaleville in Paranaque – which is under the jurisdiction of the Paranaque Cathedral Parish – has also obtained the blessings of the Cathedral clergy to have regular Traditional Latin Masses. The Jaleville Mass is projected to replace the former indult TLM at Bacoor (under the Diocese of Imus), which had been closed due to the hostility of the local clergy. (The Bacoor TLM was briefly moved to the St. Augustine Parish at Moonwalk, Paranaque, only to be banned by the pastor.) II. Bicol Region In the province of Sorsogon, Fr. Abraham Arganiosa of the Somascan Congregation now offers the TLM every Sunday morning, 9:30 PM, at the Aemilianum College, Sorsogon City. This used to be an every-Wednesday Mass until the requests of the faithful (including people who wanted to be able to receive Holy Communion kneeling and on the tongue) moved “Fr. Abe” to move it to Sunday. III. Visayas The largest Filipino communities in full communion with Rome that are attached to the Mass of All Times, can be found in the Visayas Region. There are five locations where the Traditional Mass is currently being offered. Jaro, Iloilo, is the site of the largest Traditional Mass community in the Philippines. The SSPX also has a strong presence there, even running a minor seminary. The indult Mass in Jaro was established in the time of Archbishop Alberto Piamonte (+1998) and currently has a congregation of some 150 faithful. Although the pre-Motu Proprio TLM at the Jaro Cathedral has ceased to be offered, the TLM is currently offered at 4 PM every Sunday, Holy Day of Obligation, First Friday and First Saturday at the chapel of the St. Joseph Seminary of Jaro. The Traditional Latin Mass is currently celebrated every Sunday in the city of Victorias as well as in another location in Negros Occidental (Diocese of Bacolod), making for two Sunday TLMs in that vast diocese. The Traditional Mass in Bacolod owes its existence to Bishop Camilo Gregorio, who back in 1988 had declared that all priests in his diocese may freely celebrate the Traditional Latin Mass. In Cebu, the Extraordinary Form of the Roman Rite is offered every Sunday at 3 PM at the Archdiocesan Shrine of Nuestro Padre Jesus Nazareno (Monastery of the Society of the Angel of Peace), Cansojong, Talisay City. This Mass came into being after the Motu Proprio. In Bohol, Fr. Joseph Skelton offers an every-weekday Traditional Latin Mass at his parish, Assumption of Our Lady Parish in Dauis, Bohol. However, given his hectic schedule, the daily Mass has no fixed time. He also goes once a month to Cortes, Bohol, in order to offer the Mass of All Times. Fr. Skelton was already privately offering the TLM (with episcopal permission) everyday prior to the Motu Proprio; he made the Mass available to the people after September 14. IV One-Time and Pontifical Masses There have been one-time Traditional Masses at Mandurriao, Iloilo (a Solemn High Mass or “Misa De Tres”, no less!); a Low Mass at the celebration of the 487th anniversary of the First Mass in the Philippines, in Butuan City; and at the Cathedrals of Cubao and Jaro, Iloilo. Since September 14, 2007, the following bishops have offered Pontifical Low Mass according to the Forma Extraordinaria of the Roman Rite: Bishop Camilo Gregorio (on January 28, 2008), Bishop Federico Escaler (Febriary 22, 2008, Feast of the Chair of Peter), and Bishop Angel Hobayan (February 6, 2008 or Ash Wednesday, and March 2, 2008, Laetare Sunday). All but the Laetare Sunday Mass were offered at the Parish of the Lord of Divine Mercy. The Laetare Sunday Mass was offered at the National Shrine of St. Therese of the Child Jesus, Pasay City. Not to be forgotten are the Holy Week celebrations in the Parish of the Lord of Divine Mercy, March 16 – 23, 2008. These marked the first time since 1970 that the entirety of the rites of Holy Week were celebrated in a regular parish setting according to the Missal of 1962. V. Masses at the “Planning Stages” In addition to the abovementioned Masses in St. Jerome – Ayala Alabang and Jaleville, every-Sunday Traditional Latin Masses for the people are also being planned in the following locations: Kalookan City, Infanta, Tarlac City, Baguio City (at the cathedral grounds, on the initiative of the Vicar General), Butuan City, Davao City, and San Pablo City (Laguna). (An excerpt from Carlos Antonio Palad upcoming article on the Traditional Latin Mass in the Philippines...) |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | May 24 2008, 12:44 PM Post #6 |
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Paul Παῦλος
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Extraordinary Form of the Mass is also offered at the chapel of the Order of Discalced Augustinians (OAD), Tabor Hills, Talamban, Cebu City, every Sunday at 10:30 in the morning. The sacrifice is offered by Rev. Fr. Luigi Kerschbamer, OAD, the OAD community's superior. |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | May 26 2008, 12:41 PM Post #7 |
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Paul Παῦλος
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We don't need the Old Latin Mass! People won't understand it! We need people to participate for their spiritual growth! TLM won't interest modern people of today! These is what we commonly hear from those who do not clearly understand the value of this timeless liturgy. But for those who has a sense of the sacred this is treasure!  Contrary to common misconceptions the TLM (Traditional Latin Mass) is loved by so many even the youth who hadn't had the chance to experience it after the reform of Vatican II. Surprisingly even the protestants! Here is an example: Return of Latin Mass fills church At St. Anthony, the past becomes present. Link to original Dominus vobiscum ... Et cum spiritu tuo ... Oremus ... It's been nearly 40 years since the words of the Latin Mass — The Lord be with you; And with thy spirit; Let us pray — echoed through the sanctuary of St. Anthony of Padua Catholic Church. Rosie Gross found the Latin responses coming almost automatically. "One man said it's like riding a bicycle," the Lancaster woman said. Former Catholic Liz Lennon agreed. "This took me back to my childhood," she said. A congregation estimated at 300 — including many young families with children — filled St. Anthony on East Orange Street for the return of the Latin, or Tridentine, Mass on Saturday, the first of what will be weekly services. After Pope Benedict XVI gave permission in July for the Latin Mass to be celebrated, a core group of local Catholics has been seeking the approval of the Diocese of Harrisburg to offer the old Mass. With a priest from the Mater Dei Latin Mass Community in Harrisburg, the Rev. Frank Parrinello, leading the Mass, and a choir singing the Gregorian chants, the Mass was a return to the days when the worldwide Roman Catholic Church spoke to God in a single language. The Mass also may mark a desire to return to tradition and ritual similar to that being experienced by younger Protestants. "That," Jack Brons said outside St. Anthony, "was glorious."  A learning experience But it was also far different from what many younger Catholics know. The Latin Mass, used by the Catholic Church for nearly 1,500 years, fell out of use after Vatican II in 1965. In the traditional Mass, the priest faces the altar rather than the congregation. Women are encouraged to cover their heads. During Communion, people kneel at the altar, and the host is placed on their tongues rather than into their hands. And, of course, the liturgy is mainly in Latin. During Saturday's high Mass, it wasn't hard to tell those who knew the Latin Mass from those who were experiencing it for the first time. Women came with veils or hats, or took a chapel veil from the boxes outside the sanctuary to wear. Men and women alike dressed formally. They sang the Latin responses, knelt and stood on cue. Others, though, wore T-shirts and shorts — the sort of attire more commonplace in churches today — and needed cues to follow the Mass. Parrinello encouraged the congregation to return for the Mass, at 5:45 p.m. each Saturday. Saturday was the feast of Corpus Christi, meaning an extra element to the Mass — a procession with the Blessed Sacrament. That made the Mass "very long," Parrinello warned. "I don't want anyone to be discouraged by that," he said. "... I hope to see you all again." Parrinello, one of the Priestly Fraternity of St. Peter, is the chaplain of the Mater Dei Latin Mass Community. He also has been helping to train altar servers and musicians for the Mass at St. Anthony. The chants of the Mass were sung by members of the Te Deum Laudamus Men's Schola, which rehearses at St. Anthony. Choir members Frank Weatherly and Philip Crnkovich said afterward that they were pleasantly surprised by how many members of the congregation were singing during Mass. Erick Witteman was one of them. He has been working since the late 1990s to bring the Latin Mass to Lancaster. He first experienced the traditional Mass, with its Gregorian chant, incense and organ music, at St. Gregory Academy, a boys' academy and seminary in the Scranton diocese. "That experience was really an epiphany for me," Witteman said. Witteman was one of the key laypeople lobbying for the Latin Mass here, but former Bishop Nicholas Dattilo was not prepared to give permission. The local Catholics didn't give up; they began meeting monthly to pray the Rosary. Pope Benedict's July ruling gave the Lancaster group new hope, as did new Bishop Kevin Rhoades. The group sent him 20 letters from about 38 families who were interested in the Latin Mass. More than a month later, the bishop gave approval. St. Anthony was chosen because of the Rev. Daniel Mitzel's willingness to host the Mass.  A matter of tradition When Liz Lennon heard that the Latin Mass was coming back, she had to attend — even though she's now a member of the parish vestry at St. Thomas Episcopal Church. "I was surprised at how much Latin I remembered," she said. "... To be here for Corpus Christi — that took me back to the days of white dresses and processions and lilies." It's a far cry from services in many Protestant churches today, especially those with contemporary worship. But among younger Protestants, the trend today is toward recovering the rituals and worship of the primitive church — "ancient-future worship" — and the Tridentine Mass may serve a similar function for Catholics. "I think it's the tradition — the heart of who we are, really," Lennon said. "That's what we older Catholics came from. "I guess I'm a sucker for ritual." Jack Brons just returned from a trip to Fatima, Portugal, during which the Latin Mass was celebrated regularly. "We're happy to have it here in Lancaster," he said. Rosie Gross remembers the days when Catholics spoke with "one voice," and loved being part of that again. "You feel the presence of God," she said. "The [Latin] Mass is about worshiping God."  People speaks!  For those interested in the "sense of the sacred" and the rapid growth of TLM awareness, join Ecclesia Dei Philippines e-group HERE |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | Jun 6 2008, 12:14 AM Post #8 |
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Paul Παῦλος
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TLM will be celebrated at San Isidro Labrador Parish Biñan town proper on Saturday at 12 Noon. 
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | Jul 8 2008, 02:33 PM Post #9 |
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Paul Παῦλος
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TLM "Missa Cantata" is a success in St. Jerome Emiliani Parish. I was lucky to finally meet Fr. Abe whose active participation in apologetics inspires me more. Traditional Latin Mass is now celebrated every Sunday at 9:00am St. Jerome Emiliani Parish in Alabang, Muntinlupa City.     Shown photos are owned by Gerard and Fr. Abe respectively. Visit their blogs: http://prodeoetpatria.blogspot.com/2008/07/update-tlm-at-st-jerome-emiliani.html http://thesplendorofthechurch.blogspot.com/2008/07/defensores-apologia-members-in-st.html One surprising fact about this mass is the attendance of those who are active in the SSPX, these guys are choir members or cantors in SSPX. I pray that this is the start of unity.  You Tube Video of the St. Jerome TLM Edited by Paul, Jul 8 2008, 02:49 PM.
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | Jul 9 2008, 09:58 AM Post #10 |
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Paul Παῦλος
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TLM will be held at St. John Bosco Parish A. Arnaiz Avenue corner Amorsolo Street, Barangay San Lorenzo, Makati City These will be the schedule: July 13, Sunday at 2 p.m. July 16, Wednesday at 4 p.m. July 20, Sunday at 2 p.m. and July 25, Friday at 4 p.m. (Please wait for further confirmation) |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | Aug 27 2008, 10:02 AM Post #11 |
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Paul Παῦλος
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LUZON (Northern Philippines) Diocese of Cubao (Metropolitan Manila area) 1. Parish of the Lord of Divine Mercy (PLDM). Madasalin cor. Maamo St., Sikatuna Village, Quezon City (northern Metro Manila) Mass on Sundays (Missa Cantata): 1.30 p.m. *Daily Private Mass from Monday - Saturday (Low Mass): normally at 8:00 a.m. Fr. Michell Joe Zerrudo offers the Mass on Sundays and most weekdays, Msgr. Moises Andrade and other diocesan clergy on some weekdays (The TLM in PLDM is the successor of the indult-era Sunday TLM in the Most Holy Redeemer Parish, Diocese of Cubao.) 2. *There is a private TLM (open to the lay faithful) every last Wednesday of the month in a privately-owned grotto near Amoranto Stadium in Quezon City, in the Diocese of Cubao. If one wishes to attend, please contact Carlos Palad at caloyraj AT yahoo DOT com for more details. Diocese of Paranaque (Metropolitan Manila area) 3. *St. Jerome Emiliani and St. Susanna Parish Alabang Town Center near Zapote Road Ayala Alabang, Muntinlupa City (southern-most part of Metro Manila) Mass on Sundays (Missa Cantata): 9.30 a.m Fr. Grato Germanetto, CRS (Somascans) Note: The Sunday and daily TLM that was inaugurated recently in St. Augustine Parish in Paranaque City, has been stopped. Diocese of Malolos 4. *National Shrine of Our Lady of Fatima Fatima Ave., Pag-Asa Subdivision 1, Marulas, Valenzuela City (northern-most part of Metro Manila) Mass on Sundays (normally a Missa Cantata): 8.00 p.m. Msgr. Moises Andrade Archdiocese of Manila (Metropolitan Manila area) 5. Marian Library and Information Center 1170 R. Hidalgo Street Quiapo, City of Manila Tel. Nos: 632+704-9712 632+309-3575 Low Mass on First Fridays (and occasionally on First Saturdays): in the early afternoon Msgr. Melencio De Vera (Call ahead to verify schedule) NOTE: This chapel is very small and well hidden from public view and is accessible only through a private passage-way. First-time visitors are advised to call the Center to verify the Mass schedule and to ask for directions. This chapel is almost in the shadow of the San Sebastian Church, a towering 19th century Gothic steel church in the heart of old Manila. This Mass began to be publicized in the aftermath of Summorum Pontificum, but in fact, private Low Masses have been offered here on and off since the 1990's, making the chapel one of the oldest continuously-used TLM locations in the Philippines. 6. *The Sunday TLM that was inaugurated only last July at the Mary Help of Christians Chapel of Saint John Bosco Parish in Makati City (Metro Manila) under the Archdiocese of Manila has moved its location (but still within Makati) and has been indefinitely suspended. Diocese of San Pablo, Laguna 7. *San Isidro Labrador Parish Church Binan, Laguna Province (south of Metro Manila) Private Mass (open to the public) on Saturdays (Low Mass): early afternoon (normally 1:00 or 2:00 PM) Subject to change without prior notice Diocese of Sorsogon 8. *Aemilianum College, Inc. (ACI) Sorsogon City, Sorsogon Province (Bicol Region) Holy Mass on Sundays (Low Mass, sometimes Missa Cantata): 9:00 AM Fr. Abraham Arganiosa, CRS (Somascan) Note: The Sunday TLM in St. Michael Parish in Bacoor in the Diocese of Imus, established under the Ecclesia Dei indult in 2004, has long ceased to be offered. Those who attended it now go to the TLM's in Cubao and Paranaque. VISAYAS (The islands comprising the central part of the Philippines) Archdiocese of Jaro 9. Chapel of St. Joseph Regional Seminary Iloilo City, Iloilo Missa Cantata on Sundays, First Friday and First Saturday: 4:00 PM Msgr. Sozonte Cataluna The indult-era TLM's in the Cathedral of Jaro and in a few other chapels have been cancelled. Archdiocese of Cebu 10. *Archdiocesan Shrine of Nuestro Padre Jesus Nazareno (Monastery of the Society of the Angel of Peace), Cansojong, Talisay City Holy Mass on Sundays: 3:00 PM 11. *Monastery of the Order of Discalced Augustinians Monastery Chapel Tabor Hill Talamban 6000, Cebu City Holy Mass on Sundays (Missa Cantata): 10:30 AM Rev. Fr. Luigi Kerschbamer, OAD, the OAD community's superior. Diocese of Tagbilaran 12. Assumption of Our Lady Parish Dauis, 6339 Bohol Telephone Number: (038) 502-2008 Private Low Mass everyday (open to the public, but Mass schedule varies) Fr. Joseph Skelton Fr. Joseph Skelton had permission to offer the TLM in private even before Summorum Pontificum 13. *Fr. Skelton also offers a monthly TLM in Cortes, Bohol. Details forthcoming. Diocese of Bacolod 14. Victorias Provincial Hospital Provincial Hospital Chapel Victorias City, Sunday Mass (Missa Cantata): 9:00 AM Diocese of Bacolod (suffragan of Archdiocese of Cebu) (Other TLM's in the Diocese of Bacolod that were established in the indult years have ceased to be offered) MINDANAO (Southern Philippines) Archdiocese of Davao 15. *Divine Word Formation Center - Davao (Seminary of the SVD Fathers, SVD Southern Province-Philippines) 8000 Davao City P.O. Box 81218 Holy Mass on Sundays: 3:00 P.M. Fr. Redempto Maniwang SVD |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| Paul | Feb 25 2009, 07:27 AM Post #12 |
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Paul Παῦλος
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Letter of Pope Benedict XVI to the Bishops of the World to Present the "Motu Proprio" on the Use of the Roman Liturgy prior to the Reforms of 1970. Benedict XVI This letter of Pope Benedict XVI was issued 7 July 2007 together with his Apostolic Letter "Summorum Pontificum" on the celebration of the Roman Rite according to the Missal of 1962. The following is the Vatican's unofficial translation of the official Latin text. Apostolic Letter Summorum Pontificum issued Motu Proprio My dear Brother Bishops, With great trust and hope, I am consigning to you as Pastors the text of a new Apostolic Letter "Motu Proprio data" on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer. News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown. This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter. In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question. This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were "two Rites". Rather, it is a matter of a twofold use of one and the same rite. As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church. Pope John Paul II thus felt obliged to provide, in his Motu Proprio Ecclesia Dei (2 July 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of Bishops towards the "legitimate aspirations" of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because Bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present Norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations. In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful. It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The "Ecclesia Dei" Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal. I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return … widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows. There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness. In conclusion, dear Brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese (cf. Sacrosanctum Concilium, 22: "Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum"). Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio. Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought. Dear Brothers, with gratitude and trust, I entrust to your hearts as Pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: "Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son" (Acts 20:28). I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my Apostolic Blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful. Given at Saint Peter’s, 7 July 2007 http://www.ewtn.com/library/papaldoc/b16SummorumPontificum2.htm |
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In a word, Never let go on these three things: Faith, hope and love. And know that the greatest of these Will always be love. -
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| gertrudes | Feb 25 2009, 04:48 PM Post #13 |
 
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Paul, are there any updates on recent schedules? like changes in these you've prev. posted or any addition? I have called the Marian Library there at Hidalgo coz Sikatuna has been way too far for me esp with a kid in tow. However as of this date, masses there are only during First Fridays and only on some occasions/feast days if there was some rich soul/philanthropists who will sponsor the priest's stipend which they normally give at 1.5k considering the Msgr. will be coming from such a far place. You know something? You can see the light coming out of the altar shining on the rest of the congregation whenever you're at a Latin Mass. I am not just talking about being there physically, just by looking at these pictures you have posted and reading the testimonies from the people halfway across the world.... It is truly going back to your roots...from whence we came from....considering its Ash Wednesday today and just reading not even hearing the Latin Liturgy felt like it took me back in time when most of His children, where talking and blessing and calling Him as Father as ONE BODY, ONE IN CHRIST.... You could almost hear and see and smell, God our Creator, Father, smile down at us listening and receiving all our praises and in songs and prayers... IT IS HEAVENLY......I mean, I can say its heavenly because it felt like my soul is being lifted up with such lightness and grace and fear or anything negative cannot touch you....That you can take on any battle you face head-on in FULL CONFIDENCE that you'll come out without even a scratch on you because you did it for FATHER and with HIS only begotten SON as your HEAD and MASTER and leader..... It feels like I want to say: "WHAT ELSE CAN GO WRONG, WITH THEM AT YOUR SIDE and YOUR MOTHER'S MANTLE AS YOUR SHIELD?" How else can evil touch you? Much less, conquer you? That's just how I feel during or after the mass.... I LOVE EVERY SINGLE PERSON ON EARTH afterwards, too. That even enemies or long time un-friends, I have excuses now or bigger allowances for their mistakes or why they did what to me or to others....You cannot feel hate or what in abt how long...I dunno..THAT DEPENDS on the person.... But I am just talking about my own experience too....I've only been there twice...in Sikatuna... I have prayed the rosary in Latin as a child with my grandparents....So, it was like finding a lost love.... Going back or attending a family reunion and seeing or hearing your old loved ones once again... It felt like having more than just your loved ones (young and old, dead or alive) with you but the whole of heaven, praying and singing praises in unison with you...What else can be more beautiful and heavenly than that here on earth?   |
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| gertrudes | Feb 25 2009, 05:03 PM Post #14 |
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Now, talking about private grottoes or celebrations, I have inquired as well from "Ate Hermie" at the Marian Library, just today when I called her again, that she knows about another private group who celebrates that mass in their private grotto/residence under the name of Dr. Yap. Who is the head or spiritual leader so to speak, by their group carrying the name of God the Father under the banner of the Alliance of the Two Hearts. What do you know about this group and their schedule? Will you be able to ask around please? We also want to go to a Sunday mass in TLM. It would also be a blast if Papang can go to one very near...He has been a sacristan as he said in this kind of mass...Who knows? What comes next? We'll never know unless we try and he tries it again, right? Especially, our brothers and sisters very near Hidalgo. It would really be a blast taking the newbies there and seeing it also from their point of view esp. the young ones.... I will call the Marian Library again pretty soon coz she asked to me call back from time to time to get updates on that "private grotto"... Paul, I was wondering since you have fully read the Motu Propio and Summorum Pontificum re: the TLM, what do we need to do to have one at Hildalgo or any parish nearby EVERY SUNDAY? I want to start some efforts or mobilize some letters if needed to make that request. What do I need to do? Where to start? Just like what they did at that parish at St. Gabriel church. |
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| gertrudes | Feb 25 2009, 05:24 PM Post #15 |
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This was very sad indeed....(sad face) This was the next nearest one as compared to Sikatuna, that is, coming from the office and even at home coz we all need to take an LRT and jeep. Where else can we go?  
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3:05 AM Nov 23
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