Fr. Thomas Dubay

As unlikely as it may seem, it was Fr. Thomas Dubay that first opened to me the way to traditional Catholicism when I read his seminal treatise on St. Theresa of Avila and St. John of the Cross, Fire Within.

Réquiem ætérnam dona ei Dómine;

et lux perpétua lúceat ei.

Requiéscat in pace.

Amen.

Michael Voris and Same Sex Attraction Disorder

Michael Voris recently gave a presentation on the Catholic perspective of homosexuality, which at least in my small circle of friends, has caused no little controversy. There are problems in Mr. Voris’ presentation due to leaving some very important things unsaid. I would like to deal with this in as fair and charitable a manner as possible.

While I understand Mr. Voris’ intention, namely to highlight the compassion that should be shown to those who suffer from the affliction of homosexual inclinations, he does a poor job of explicating how this compassion should take form. Because of this he gave the impression that homosexuals and the rest of us should accept homosexuality as such, that homosexuality is actually something that makes a person holy and “more loved by God.” Allow me to make clear from the start, that I don’t think that this is really Mr. Voris’ position on the matter. However, that is for him to clarify, not me. For now I will deal with the impression he left, namely that homosexuality should be accepted as something that can make a person holy.

The Church teaches that homosexual acts are acts of grave depravity, contrary to the natural law, and are intrinsically evil, i.e. always evil under all circumstances. The Church also teaches that the inclination toward homosexual acts are objectively disordered, and that those afflicted by these inclinations, while deserving of compassion and good will, are, nonetheless, suffering from an illness. Thus, there is a distinction between the act and the inclination toward the act. Moralists are correct in making this distinction. An inclination to sin is not, in and of itself, a sin.

However, it is at this point where most modern moralists, not a few of them well intentioned priests and laymen, make a fatal error. Even though it is important to make a distinction between the act and the inclination, the Church teaches quite clearly that, not only the act, but also the inclination is disordered. The inclination is disordered, contrary to the natural and divine law, and thus it is by nature evil. A cause can not engender in its effect what it, itself, does not possess. Thus, holiness can not be caused by the homosexual inclination, which is, in and of itself, evil.

The homosexaul inclination, or to use the more correct, clinical term, Same Sex Attraction Disorder (SSAD) is an illness. One can compare it to an illness such as cancer. No one would be daffy enough to say cancer is good. In fact, it is an illness hated universally by the modern world. Billions of dollars, and countless hours and human effort have been expended in research to find a cure and more effective treatments. If there was not such hatred for cancer, we would never have made the medical progress we have in finding a cure for this killer. In no wise can it be said, therefore, that cancer has been accepted.

However, SSAD is not fairly compared to an illness such as cancer. Illnesses such as cancer afflict the body and the senses, but an illness such as SSAD, which is a mental illness, is actually far more evil. Mental afflictions, because they attack that which distinctively raises the human person above the rest of God’s creatures, and because they attack the faculties of man that make man in the image and likeness of God, are by far more evil than those illnesses that merely afflict the body. Even among the mental disorders, SSAD belongs to a category of relatively greater evil because it afflicts those mental faculties that have direct bearing on man’s moral and spiritual life. For example, a mental disorder such as schizophrenia does not necessarily impel those who suffer from it to act contrary to the natural or divine law. However, because of its very nature, those who suffer from SSAD are impelled by their illness to act in ways that are intrinsically evil, while at the same time, insidiously enough, not dimensioning either knowledge or consent.

Thus, SSAD should garner even more hatred than our hatred for illnesses that afflict the body only, or mental illnesses that by their very nature do not endanger the life of the soul. Thus, the compassion we should render to those who suffer from SSAD ought to take the form of a holy hatred for their affliction, and we should be consumed by finding a cure and ever more effective treatments. Our compassion needs also include, because this affliction is an immediate danger to the life of the soul, attention to the spiritual and moral well being of those inflicted. Admonishment needs to be forthcoming and frequent. The dangers of the depravity need to be explicated, as well as vivid reminders of the punishments inflicted by God on those who debase themselves by acts of impurity and lust.

Those who live the “gay” lifestyle are unchaste persons, and thus are like the brute beasts, chained to base passions. These people have made themselves, by their actions, unlike God and displeasing to Him, and are rightly regarded with contempt by other men. More importantly, those who suffer from SSAD need to be reminded often, that if they act upon their inclinations, they lose sanctifying grace, will be chastised by God in this life, and after death will be condemned to eternal punishment. To remind and admonish those who suffer from SSAD of these truths is absolutely necessary if we are to be truly compassionate to them.

For their part, those who suffer from SSAD must be obedient to those who would apply the treatment or cure, in addition to rejoicing in the suffering that God has allowed. In order to understand this, we must first, however, consider what Holy Mother Church teaches about the nature and purpose of suffering for the Christian soul.

The Church teaches that suffering, including illnesses of the body and mind, can result in the attainment of eternal salvation. In fact, the Church teaches that man can not attain to eternal salvation without suffering (2 Tim. 2. 5; Matt. 10. 38). Further, all suffering comes from God as a sign of His love and favor. It does not, however, necessarily follow that God loves more those who suffer more, as Mr. Voris implies in his presentation. Rather, God loves all men with an infinite love. Degrees of suffering are determined by other factors. For example, a man is given only the sufferings that is within his power to endure. God does not allow the same degree of sufferings for all men for the simple reason that not all men can endure the same degree of suffering. It must also be remembered that God sends sufferings for various reasons for each individual. He sends suffering to the sinner to bring him back to the right way and save him from eternal damnation. God also sends suffering to try the just man as whether he loves God for Himself, or for the benefits God gives. There are as many reasons as there are people who have ever or ever will live stored up in the mind of God, and “who has known the mind of God?”

However, there is no guarantee that suffering will right the wayward path of the sinner or make a man to love God for Himself and not for the benefits He gives. In short, there’s no guarantee that the sufferings allowed by God will result in good. Those who have ever worked in nursing homes or hospitals are acutely aware of this reality. For the Christian soul, advancing in perfection, suffering is relatively not an evil at all, because their wills are in harmony with the will of God. The Christian soul on the way to perfection is patient under suffering, and resigned to the will of God. However, these are the few. The majority of people are anything but patient under suffering. Indeed, suffering for those souls not resigned to the will of God are often full of bitterness, contempt, anger and fear. They curse God, and are disobedient and willful, often acting in such a manner that is contrary to their treatment and counter productive to the attainment of relief or health.

Those who bear their suffering in a Christian manner, patiently and fruitfully, are obedient not just to God, but to those who have been entrusted with their care. It is a mistake to think that rejoicing in suffering means to avoid the cure or treatment. While suffering is good for the Christian soul, it is spiritual pride to shun the relief that is equally and just as generously provided by God. This is even more true in the case of those who suffer from afflictions that are immediate dangers to the soul, such as the suffering caused by SSAD. It is bad enough that a sick man should, out of spiritual pride, refuse to eat or drink when commanded by those entrusted with the health of his body. Even worse are those who suffer from mental illnesses that incline them to act in a way that will lead to their eternal damnation, who refuse out of spiritual pride to accept the treatment and council that God provides through those entrusted with their care.

For more information about the treatment and cure, please see the excellent website www.peoplecanchange.com, and the work of Dr. Joseph Nicolosi, Ph.D.

It is also important to point out that SSAD and homosexuality is not just any other mental illness. It is an insidiously evil mental disorder in as much as it does not diminish either knowledge or consent. As such there is a greater moral and spiritual danger inherent in SSAD that calls for a particular treatment that address this moral and spiritual dimension. Effective treatments of SSAD must contain a moral and spiritual component.

Likewise, we need to be careful to make a distinction between those who commit or are inclined to commit homosexual acts due to SSAD, and those who commit or are inclined to commit these acts due to moral depravity. It is becoming increasingly clear that many young people who commit these gravely disordered acts are doing so not from a mental disorder, but from moral depravity, formed by the pornographic and materialist culture in which they are raised and educated. A real danger from Mr. Voris’ presentation is that it may give the impression to these young people that their moral depravity is something that can make them holy. What a perversion of Church teaching would that be?!

This final distinction highlights how grievious is Mr. Voris' flippant treatment of the issue. The homosexual inclination is no simple reality that can be easily treated or explained. We have to remain open to various possibilities for its presence, and because it is so immediately connected to the life of the soul, the will of the Evil One must be considered. We must take care to give attention to the supernatural realities that play a particular role in the existence of this affliction, namely the role it plays in Satan's grand conspiracy against man and God.

While Mr. Voris’ intentions are in the right place, his flippant treatment of homosexual inclinations doesn’t adequately address the evil nature of the homosexual inclination or its immediate threat to the life of the soul. His treatment doesn’t properly explicate the kind of compassion that must be rendered to those who endure this suffering, nor does he make important distinctions, the absence of which can lead to gravely erroneous interpretations of the Church’s teaching, and the underestimating of the role that is played by moral depravity and action of Satan to bring about the destruction of man. It is my hope that Mr. Voris will further clarify what he has presented in such a way that the salvation of souls may be served.

TradNews Roundup

*Another Vatican Bank scandal. "The current problem was caused by a misunderstanding," contends Holy See Press Office. However, is there more than just a misunderstanding at work here? Spirit Daily chimes in.

*Belgian church continues to implode.

*The Sierra Club only cares about the environment as long as that concern doesn't interfere with artificial contraception.

*Inter-faith ritual took place on the steps of Sacred Heart Cathedral in Sacramento, in which the Qua-ran played a central role. Rector of Cathedral tries, and fails, to explain it away.

*Archbishop Jesus Dosado laments liturgist "terrorists" of the post-VCII Church.

*GOOD NEWS! US bishops censor professors at Creighton University.

*Vienna's neo-con modernist Cardinal Christoph Schönborn once again endorses Medjugorje seers.

Using Your Rosary at Mass, Part IV: The Rosary and Other Methods of Hearing Mass

Using a Rosary can be helpful in combination with other methods of hearing of the Mass. In this regard, one departs from the usual Rosary meditations, which are replaced by the meditations recommended for some given method of hearing Mass.

In order to fully appreciate this use of your Rosary beads, it is important to note a fundamental aspect of the Rosary, itself. When we were young children we were encouraged to diligently recite the Paters and Aves and Glorias, and as we grew we were slowly introduced to meditating upon the various mysteries of the Rosary. While the verbal prayers of the Rosary are important in and of themselves, they do not constitute the heart, so to speak, of Our Lady’s Psalter. Rather, the heart of the Rosary is meditating on the various episodes of our redemption contained in the mysteries. When praying the Rosary, we are not simply reciting the same prayers over and over again. We are using the recitation of the prayers and the Rosary beads for two valuable reasons.

There are two primary reasons. The recitation of the Paters and Aves, along with counting them on beads, first gives to each mystery an allotted time for meditation, the time that it takes to recite a single decade. Secondly, the recitation of the prayers, even silently, and the handling of the Rosary beads incorporates the physical dimension of our nature into the meditative exercise.

This physical activity helps to keep the mind focused on the meditations. The physical aspect of the Rosary is similar to those who find it easier to read, study or memorize while employed in some physical activity, such as walking, or for those of a more health conscience disposition, using a spin bike. When in college, I always found it easier to memorize lines for plays or my Latin and German while pacing the dorm hallway. Physical movement, of which silently reciting Paters and Aves while fingering the Rosary beads, creates a natural rhythm that motivates, focuses and energizes the mind. It wards off drowsiness, and it continually recalls the intellect and will back to the task at hand. This corresponds to our natures as embodied souls.

It is this second reason that is central to our discussion of using the Rosary in combination with a method of hearing the Mass. However, this will require a different approach to the Rosary than many people may be familiar.

In this respect, one does not use the Rosary to keep time, or to determine transitions from one mediation to the next. Rather, the transition from one meditation to the next is determined, not by the decade of the Rosary, but by the action of the priest at the altar. This is important to remember. It doesn’t matter if one is on a Pater or an Ave. It doesn’t matter if one should happen to be on the fortieth bead or the fifth bead. It doesn’t matter if one begins on the crucifix or on some random bead. It doesn’t even matter if one uses Paters or Aves or Glorias. One can use another prayer, such as “Lord Jesus Christ, have mercy on me a sinner” or “For the sake of His sorrowful Passion, have mercy on us and on the whole world”, etc… The content of the mediation is determined by the action of the priest at the altar, and the method of hearing Mass being utilized. The only reason for silently reciting the Paters and Aves and Glorias, and for fingering the Rosary beads, is to create that natural physical rhythm that motivates, focuses and energizes the mind.



Here are some things to bear in mind:

*One should be careful not to whisper or mumble the prayers audibly, as this will likely disturb others. One should also take great care that their Rosaries do not rattle against the back of the pew, or in any way become a distraction for the person using the Rosary or his neighbors.

*All legitimate methods of hearing the Mass are focused on the actions of the priest at the altar. They are means to help those assisting at the Mass unite themselves to Christ’s Sacrifice, presented at Mass in an unbloody manner, and the intent and actions of the priest at the altar. Whenever using a method of hearing Mass, the faithful should watch and pay close attention to what the priest is doing.

*Any method of hearing Mass that does not incorporate reading the Propers during the coarse of the Mass, must be accompanied by studying the Propers and praying them before Mass. Preparing for Mass is an important and necessary part of fruitfully hearing the Mass! (In my opinion, it is always best to give one’s assent to the Collect by saying “Amen” either out loud or, at least, interiorly at the proper moment.)

*All methods of hearing Mass give specific food for mediation at the consecration and elevation. Continuing to silently recite the prayers and handling the beads of one’s Rosary can commendably accompany the usual acts of reverence and holy fear at this time.

*The Rosary belongs in a special way to Our Lady. It is always beneficial to think often of her loving presence as we use her Rosary to help us fruitfully hear the Mass.

Vatican Bank Funds Seizure Instigated by European Union

The following line was present yesterday in a New York Times article about the $30 million US seized by the Bank of the Italy from an account used by the Vatican Bank:

"A spokeswoman for the Bank of Italy said it had been acting under European Union directives."

This line is now missing from the same article that can be read on-line here.

Dr. Robert Moynihan's Letter #48, 2010, which was sent last night, quotes the whole article which contains this provocative line. In fact, Dr. Moynihan comments on this line, saying: "Here, in the final sentence of the story, we learn something that turns the entire story upside down, as it were... What were the 'European Union directives' which led to this action against the Vatican by the Bank of Italy. Who issued those directives, and for what reason?"

But this morning, it is missing from the on-line version. It's simply gone.

On the surface, this may appear to be yet another scandal plaguing the post-Vatican II Church. However, nefarious and shadowy directives from the Satanic European Union, coupled with the suspicious midnight editing of the New York Times article (I wonder who, and who with that much power, called up the Times last night?!) points to an overt attack on the Catholic Church's institutional ability to fund missionary activity and religious orders around the world. Without the Vatican Bank, funding for the Catholic Church's missionary activities will disappear, and could cause the collapse of countless religious institutions around the world, not to mention the problems the Vatican Bank's demise would cause for the viability and sovereignty of the Vatican City State.

Given the nature of the European Union, its secularist goals and the outright hatred for Catholicism harbored by many in the EU, this suspicion is hardly a wacky conspiracy theory.

It's not a matter of IF the great persecution will come. Rather, it is a matter of WHEN.

Blessed John Henry Newman, pray for us.

TradNews Roundup

*Bishops in England and Wales make of a mockery of themselves and the Church.

*British composer: “There’s an element among the priesthood of a certain age who got the wrong end of the stick and assumed Latin, as well as the Gregorian chant, were finished. Why they thought those things I have no idea, but it is now clear they have lost their argument. The Church is moving forward through the nurturing of its long and historic tradition.”

*Another cult-like novus ordo religious group falls into disfavor, this time at Ave Maria University.

*"[Pope] said he felt 'sadness also that the church authority was not sufficiently vigilant and not sufficiently quick and decisive to take the necessary measures' to stop the abuse and prevent it from occurring again," according to the AP.

*In response to Sandro Magister's treatment, canon lawyer places the confusion over contraception at the feet of modern priests.

New Question and Answer added to Q&A: Paying Attention to What is Happening at the Altar

This is in response to an objection someone raised recently regarding methods of hearing Mass. The objection is a good one, and I'm grateful to provide this important clarification.

Do methods of hearing Mass replace paying attention to what is happening at the altar?

No. All legitimate methods of hearing Mass depend on what is happening at the altar. While methods of hearing Mass vary in regards to meditative content, they all have one of two things in common:

1. Meditations correspond to what is happening at the altar. See this method of hearing the Mass.

2. The actions of the priest at the altar supersedes, or punctuates, a meditative exercise being used as a method of hearing Mass. An example of the former would be suspending praying the sorrowful mysteries of the Rosary at the appropriate times, such as the Collect, Gospel, consecration and elevation of the Sacred Host, etc… (see here).

A method of hearing Mass is only legitimate if it unites the faithful with Christ’s one Sacrifice on Calvary (which is presented in an unbloody manner at every Mass), AND (just as importantly) with the intentions and actions of the priest at the altar.

The British Monarchy: the secular world's argument against monarchy

Queen of England to Pope in Holyrood: "The car you arrived in was very small, a very tight squeeze, but you've got your own Popemobile."

Pope: "Yes."

What a joke.

From the Telegraph's rolling blog of the papal visit to England.

Voris on the Faithful Remnant: Catholic Heroes

September Ember Days

Just a notice that here at Ars Orandi, I follow the 1962 missal for various reasons, not the least of which is the fact that this is the missal that is used for the Extraordinary Form of the Roman Rite, and used by the Society of St. Pius X, the Priestly Fraternity of St. Peter, the Institute of Christ the King Sovereign Priest, and all other traditional Catholic fraternities, societies and orders in communion with the pope. Without endorsing the Holy Week changes of the late 50s, there are also other personal reasons why I follow the 1962 missal, though I'm aware of, and often sympathetic to, other positions on the subject.

In regard to the September Ember Days, which take place in the liturgical third week of September, Pope John XXIII moved the liturgical third week of September to the week following the actual third Sunday of the month (not the third Sunday after the Sunday closest to September 1st, as in the older calendar) in an effort to simplify the calendar. This is one liturgical change from that era that makes sense to me (even though those who pray the Breviary are aware of a week that was dropped in November), but I'm aware that others who read and use this blog may not agree.

For those who do not agree and follow the older liturgical calendar, today is an Ember Day. If you are commemorating the September Ember Days this week, please refer to these links:

Wednesday in September Ember Week
Friday in September Ember Week
Saturday in September Ember Week

May God bless you during this Embertide!

RealCatholicTV?

I have been unable to access Real Catholic TV for the last three days. Does anyone know what, if anything, is going on?

Solemn TLM for Exaltation of the Holy Cross, Philadelphia

A Solemn Traditional Latin Mass will be offered at St. Paul Parish in Philadelphia in commemoration of the third anniversary of the motu proprio, Summorum Pontificum. Details can be found here at Rorate Caeli.

Where's the media outrage?

Muslims burn down a whole church in response to a Koran burning that never took place. An insane and angry religion breeds insane and angry people.

Not a peep from any major news outlet.

TradNews Roundup

*Poll shows half of Mass going Catholics in England and Wales would attend the Traditional Latin Mass.

*FSSP use YouTube.

*Michael Matt Interviews Christopher Ferrara about Ferrara's new book, The Church and the Libertarian.

*Laicised priest causes disruption during a Traditional Latin Mass in Knock, Ireland.

*Institute of Christ the King takes up residence in the Diocese of Limerick.

*Fr. John Zuhlsdorf is the perfect liberal. It takes a lot of selective reading and wishful thinking, or perhaps an agenda, to read traditional Catholicism into Sacrosanctum Concilium. Whatever, Fr. Z. Try coming back to reality.

Can Sacrosanctum Concilium have a "traditional interpretation"?

Re-posting in response to Fr. Z.



Here's one that many of you might disagree with. Right off the bat, feel free to disagree, but please, PLEASE, at least attempt to back up your position with facts and logic.

Ok, then...

Given the facts, Sacrosanctum Concilium, the Second Vatican Council's Constitution on the Liturgy, can not be interpreted in any other way but as a radical progressive document, drafted by radical progressives, for radical progressives, in order to bring about radical progressive results.

What spurs this "rad-trad" (I do have enough of a sense of humor to know when I'm being one) statement on my part? This post at the NLM regarding my alma mater, the Pontifical College Josephinum, and recent re-renovations of the main chapel. I posted about this back in August, here.

Andy Milam made this remark in the comments to the NLM post:

A return to what Vatican II intended is being realized...

To which I replied:

A return to what Vatican II intended?

Everyone knew back in 1989 what Vatican II intended too, and they ended up ripping out St. Turibius chapel.

How about we try to do what Holy Mother Church, taking into account her glorious 2000 year history, intends?!

Andy replied to that comment with this:

David,

I believe that from the end of the Council until roughly 1998, there was a genuine misunderstanding and misinterpretation of what was intended. Remember, for the masses, they were always taught to simply accept what the Church taught and not question it. I believe those who wanted to "deconstruct" the Liturgical Life of the Church knew this and exploited it. What this did was lead to the issues that we are now dealing with.

Certainly there are pockets throughout the legitimate Church that remained close to the actual teaching of Vatican II. But for the most part, those who were in charge were misled and misunderstood, the actual intent of the Council.

The faithful were finally told the truth by Cardinal Ratzinger in the mid-nineties and by 1998, I think that there was an understanding by those who were taking over leadership that there was this misleading and there was a change that needed to take place.... Instruare Sacra.....

Now, we are seeing the start of a return to authenticity. Is it where it should be? Not nearly, but what it did do, was open the eyes of the faithful to the true intent of the Church.

Notice that Andy's comment contains absolutely no facts. Am I to be convinced by someone else simply stating his personal opinion? Where is the evidence that those who drafted the document intended something other than what resulted? There is none! In fact, if anyone takes the time to actually investigate the facts, to investigate what actually happened, all of which is open to the public, there's no way one could conclude that those who drafted the document intended anything other than what resulted in the aftermath of the Council.

I’m sorry to say, but Andy and the neo-conservatives that often make this same "it was all a misunderstanding" argument are living in a fantasy world. The facts reveal that Sacrosanctum Concilium is a radical document that was written by radicals and for radicals, in order to bring about radical changes in the Church. True, it is a clever piece of work that managed to pull the wool over the eyes of many a Council father, and it is obvious it is still doing the same today.

Lets look at these plain facts.

Consider this curious little fact: Why is it that the only preparatory schema of the Council to be retained was the one for Sacrosanctum Concilium? It doesn't take much digging to figure out why this schema, unlike all the others, was retained by the Rhinelanders who managed to "usurp" the council. That particular schema was drafted by the radical left: Bugnini, Capelle, Botte, Martimort, Hanggi, Gy, Jounel. All of them radicals, schooled in the Beauduin camp. Can anything good come from the likes of those characters? The only liturgical conservative on the commission was Cardinal Cicognani, who refused to sign the schema until he was forced to do so by Pope John XXIII.

Now consider the Constitution’s actual characteristics (a few more inconvenient facts for neo-consersatives).

1. It is an outline only, non-specific, and vague. It states to only lay down the main features of a liturgical doctrine, the specifics of which are to be worked out at a later date, a notion that was taken to extremes by the Consilium that considered this a blank check. See paragraphs 44-45.

2. It called for a number of fundamental changes that when considered in toto affects the very nature of the Church and ecclesial life: revision of the ritual of the Mass (para. 50), a new rite of concelebration (para. 58), revision of the rites of Baptism (para. 66), Confirmation (para. 71), Penance (para. 72), Ordination (para. 76), Marriage (para. 77), and sacramentals (para. 79). How can there not be radical changes in the Church after revising all the fundamental rites of the Church’s liturgical life? How can this document be considered anything but radical?

3. It calls for a compromise between traditionalism and progressivism, seeking to somehow balance the two against each other. In reality the document tips the scales in favor of progressivism in such a way that traditionalists would not notice immediately. The document pays lip service, in a very non-specific way, to certain fundamental principles of the liturgy, but spells out absolutely no practical applications of these fundamental principles. At the same time, the document spells out precise practical applications of progressive ideas particularly in relation to worship becoming teaching in the liturgy (para. 33), and in regards to the use of Latin (para. 36, 54, 101).

The basic concepts that have destroyed the liturgical life of the Church were established in Sacrosanctum Concilium: liturgy was to become didactic, evolutionary, democratic, and free. One can have a “traditional” interpretation of the document, but given who wrote the document, and what it actually says, the so-called “progressive” or “liberal” interpretation is the more honest one. This so-called traditional interpretation is alien to Sacroscantum Concilium. This document was created by progressive radicals, for progressive radicals, and the progressive radical results, which are everywhere evident in the modern Church, it is these results that are the overwhelming evidence that punches the neo-conservatives right in the gut every time they attempt to make the “wrong interpretation” argument.

No, the vandals of 1970, and the vandals of 1989, those who wrecked by beloved alma mater’s main chapel, were interpreting Sacrosanctum Concilium exactly as it was intended by those who drafted it.

Which brings us back to my original objection. Why are we so concerned about doing what Vatican II intended? We tried that. Look where it has gotten us: liturgical and doctrinal and moral confusion, the rock mass, empty pews, no vocations, sisters in pants suits, gay priests molesting teenage boys, bishops with child porn on their computers, etc., etc., etc. Instead, how about being concerned with what Our Blessed Lord teaches us in the whole glorious 2000 year history of Holy Mother Church?

I'm tired of people in the Church living as though they were stuck in 1965, attempting to interpret and re-interpret, and then interpret the re-interpretation all over again. When the Church teaches authentically, confusion is dispelled, not increased. So, how about we all put that sad event behind us and move on?

TradNews Roundup

*Ratzinger Schulerkreis to discuss Vatican II and specifically Sacrosanctum concilium, the principle speaker will be Archbishop Kurt Koch, the new president of the Pontifical Council for Promoting Christian Unity. (Worrisome is the title of Archbishop Koch's first lecture, "Vatican II Between Tradition and Innovation". There is nothing Catholic about something "between" Tradition and modernistic innovation. If it does not belong to Tradition, it simply is not Catholic.)

* Archbishop of Los Angeles, Cardinal Roger Mahoney, calls Ambassador Douglas Kmiec, a front line "Catholic" supporter of the most pro-abortion president in US history, a "wonderful and devoted disciple of Jesus Christ". Cause for fatal car accident under investigation while Kmiec and priest recover from serious injuries.

*The Holy Father's prayer intentions for September.

*I beg to differ. The Netherlands is the epicenter of the culture of death while Church leaders there quibble about their reputations (if only they cared more about Our Blessed Lord's reputation!), but London could be a close second.

*University of Notre Dame sacks only administration official who opposed the Obama affair and the only man in South Bend to put integrity before Notre Dame football.

Using Your Rosary at Mass, Part III: Praying the Sorrowful Mysteries

As a method of uniting one in meditative prayer to the Holy Sacrifice of the Mass, and since the Holy Sacrifice of the Mass is “identical with that which was offered on the cross of Calvary”, the first and easiest method of hearing Mass that employs the Rosary is to pray the five sorrowful mysteries.

However, it should be noted that the practice of any devotion used as a method of hearing Mass must be properly utilized and applied.

This includes a studious preparation before hand to the degree proper to the individual. If one is properly disposed and knowledgeable, one should at least familiarize himself with the day’s Collect, Epistle (or Lesson) and the Gospel, and the life of the saint if a saint’s feast day is commemorated. It is a laudable practice to study and pray all the Propers of the day’s Mass beforehand, especially the Collect or Collects of the Day, and, time permitting, to consult a worthy spiritual manual such as Dom Guéranger’s The Liturgical Year. In addition, all those assisting at Mass should properly recollect themselves in the usual manner, by observing the Eucharistic fast if they are receiving Our Blessed Lord in the Eucharist, an examination of conscience and by prayer and supplication.

Likewise, certain times of Mass should command the attention of those assisting, particularly those set apart by the ringing of the altar bells. At these times, one should set aside whatever devotion, including the Rosary, and focus on the action taking place at the altar.

*At the commencement of the Mass all should make the Sign of the Cross with the priest.

*All should know beforehand and/or pray along with the priest the Collect of the Day, and should respond, at the very least, with an interior "Amen".

*At the Gospel, all should stand and sign themselves on the forehead, the lips and the heart along with the priest as a demonstration of personal willingness to listen, believe and follow the teaching of Our Blessed Lord contained therein.

*At the time of the offertory, all should take a moment to bring to mind the intention for which the priest is offering the Mass, and to offer God the oblations of oneself and all that one possesses.

*When the altar bells ring marking the Sanctus, all should give praise to God by either praying the Sanctus or some other words of prayer that hail the coming of the Son of God Who is about to descend upon the altar. It is more laudable, in my estimation, to use the actual words of the Sanctus provided by Holy Mother Church, either in Latin or a suitable and approved translation, as it is the very selfsame words echoed by the angels in heaven before the throne of God (Is. 6. 3), and the people of Jerusalem as they hailed our Blessed Lord’s triumphal entry into the place of the Great Sacrifice.

*When the altar bells ring just before the consecration all should particularly focus in quite recollection and holy fear, and at the elevation of the Sacred Species, all should be kneeling and adoring the Redeemer Who has descended from heaven upon the altar. In our hearts, we should fall down in adoration, emulating the three kings who adored the Infant Christ, and the apostles on Mount Tabor at the Transfiguration.

*At Communion time, if not receiving, one should make a spiritual Communion; if one is receiving, one ought to recollect himself and offer the usual prayers.

*Everyone should kneel for the final blessing, and treat the Last Gospel with same attention as the Gospel of the day. (It is a habit in some places to sing a recessional hymn while the priest recites the Last Gospel, but, in my opinion, there is no merit in such a practice.)

Bearing these points in mind, praying the five sorrowful mysteries directs both the mind and the heart toward the mystical realities taking place at Mass. By such a meditation, the layman uses all his faculties to bring himself to Calvary’s hill.

Care should be taken, though, not to consider this as a fulfilling an obligation to offer a daily Rosary. Because the Rosary is being used during the Mass it is not wholly a private devotion that fulfills an obligation one might have to offer a daily Rosary as the member of some confraternity or pious lay association. Likewise, it would be a pity for the lay faithful to forgo a family Rosary in lieu of using the Rosary as a method of hearing Mass. In fact, I think that would be a great abuse flowing from spiritual sloth. Only the sorrowful mysteries should prayed, and not the joyful or glorious, even though they are quite beautiful and edifying. The principle reason for using the Rosary as a method of hearing Mass is to unite one’s heart and mind with Our Blessed Lord’s Sacrifice on the Cross.

This, however, isn’t the only method of hearing Mass that can employ the Rosary.


(Part IV: Using the Rosary in Conjunction with Other Methods of Hearing the Mass)