Posts Tagged ‘Tridentine Mass’
by Fr. Tim Ofrasio, SJ
(This talk was given this January 11, 2012, 10:30-12:00 at the Cardinal Sin Center, Loyola House of Studies, Ateneo de Manila)
Forty-seven years after Vatican II and 43 years after publication of the Roman Missal of Paul VI, a new English translation of the third typical edition of the Roman Missal is now in use in the English speaking world. The role of the Roman Missal is vital in the ongoing liturgical renewal desired by Vatican II. PCP II twenty years ago also listed ‘liturgical renewal’ as one of the tasks of the Church in the Philippines in its goal of renewed integral evangelization. It lists the Eucharist, particularly the Sunday celebration, as among the more vital areas of renewal.
As early as 2009 when the new translation of the Ordinary of the Mass was made available on the web by the USCCB, voices of alarm were raised from all quarters. Rumours of a reform of the reform had been circulating since Pope Benedict became pope in 2005 and the new English translation was seen as part of that alleged reform. The issuance of the Instruction Summorum Pontificum issued motu propio in 2007 which allowed the more liberal use of the pre-VAtican II Tridentine Latin Mass further buttressed the belief in a perceived papal policing of the Roman liturgy. There were fears of a return to the pre-Vatican II liturgy, and that the new English translation would revert the Church back to the old Latin Liturgy. The truth of the matter, if we care to look back, is that Liturgicam Authenticam is a product of Pope John Paul II’s document Vigesimus quintus annus, marking the twenty-fifth anniversary of Sacrosanctum Concilium, which called for an opportune stock-taking, not least in the area of faithfulness in translation. The editio typica of the Missale Romanum on which the new English translation is based, was published by the Holy See in 2002, when Blessed John Paul II was still gloriously reigning, and Liturgicam authenticam on which the new English translation was based, was published by the Holy See in 2001, again during the pontificate of Blessed John Paul II. If anything, the present pope, Benedict XVI, is only implementing, and continuing, the changes set in motion by his predecessor.
On the other hand, the English translation of the editio typica of the Missale Romanum of 1969 and the editio typica altera of 1975 was based on the translation principle of dynamic or functional equivalence as elucidated in the document Comme le prevoit– On the Translation of Liturgical Texts for Clebrations with a Congregation issued by the Consilium for Implementing the Constitution on the Sacred Liturgy on January 25, 1969. Dynamic equivalence attempts to convey the thought expressed in a source text (if necessary, at the expense of literalness, orginal word order, the source text’s grammatical voice, etc.)
The new English translation of the third edition of the Roman Missal of 2002, is based on the principle of formal equivalence as explained in the Instruction Liturgiam authenticam issued by the Congregation for Divine Worship and the Discipline of the Sacraments on 28 March 2001 requiring that in translations of the liturgical texts from the official Latin originals, “the original text, insofar as possible, must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses. Any adaptation to the characteristics or the nature of the various vernacular languages is to be sober and discreet.”
The two approaches represent emphasis, respectively, on readability and on literal fidelity to the source text. There is no sharp boundary between dynamic and formal equivalence. All the polemics and reactions for and against the new English translation are based on these two principles of translation.
Bishop Arthur Roche of Leeds in England, and Chairman of ICEL, notes that objections to ICEL’s translation work are really objections to Liturgiam authenticam. Stipulations of this instruction differ markedly from those of the earlier document, Comme le prevoit. These two documents do not have the same status: the earlier document was issued by the Consilium, the latter by the Congregation. At the heart of Comme le prevoit was the idea of “dynamic equivalence”, as achieved when a translator detaches the “content” of an utterance from the “form” in which it is expressed.
Bishop Roche cites, for example, the Third Eucharistic Prayer when we say ‘so that from east to west a perfect offering may be made,’ to translate the Latin ‘ut a solis ortu usque ad ocasum oblatio munda offeratur.’ The poponents of dynamic equivalence say that ‘from east to west’ conveys the same information as ‘from the rising of the sun to its setting’, which is how the new translation renders it. But the meaning of this phrase is richer: it is an expression found in Malachi 1:11:
See from the rising of the sun to its settinbg all the nations revere my Name and everywhere incense is offered to my Name as well as a pure offering.
The expression is likewise found in the Psalms. It has been said by those who did not understand the context of the expression that to complete it, it should be rendered as ‘from north to south, and from east to west…’ whcih is not exactly the point of the expression; certainly the original Latin text does not have that sense in the expression.
Another example cited by Bishop Roche is found in the Fourth Eucharistic Prayer in the phrase, ‘ex genimine vitis repletum’ rendered in the new translation as ‘the fruit of the vine’ in the Institution Narrative. The present translation says, ‘He took the cup filled with wine.’ Some argue that ‘the fruit of the vine’ means the same as the single word ‘wine,’ and that the simpler expression should be preferred. But the words ‘the fruit of the vine’ are said by the Lord Himself in all three synoptic Gospels–this phrase has a powerful salvific resonance because of the symbolic value accorded to the vine and the vineyard in Scripture, as recalled by Jesus’ elaboration in John 15 of the image of Himself as the true vine, His Father as the vinedresser, and ourselves as the branches. This echoes back an even earlier usage in Isaiah 5–the famous “Song of the Vineyard”–and the Lord’s lament at the degeneracy of his once choice vine in Jeremiah 2. Of course, the word wine connects with this Scriptural patrimony, but it does so les evidently than does the phrase ‘fruit of the vine’ which, upon each hearing, encourages us in our imaginations to see the particular Eucharistic event as part o fthe unfolding of God’s universal plan within history to rescue us from the destruction and chaos occasioned by our sinfulness and bring us into communion with Himself and with each other in Christ.
And so, the new English translation of the Roman Missal is not meant to revert the Churchback to the old Latin liturgy, as many fear. Forty-eight years after Sacrosanctum Concilium, and thirty-eight years after the first publication of the English Sacaramentary, the Holy See through the new International Commision on English in the Liturgy (ICEL) and Vox Clara Committee thought that it was now time to revise the English translation of the Roman Missal which was published as the English Sacramentary. ICEL and Vox Clara both felt that there was a need to make a new translation that would be more thorough, clearer and nearer to the Latin original text. Why this preoccupation with fidelity of the vernacular translation to the original Latin text? We will shortly answer this sensitive question.
As early as 1992 when the old ICEL issued a proposed new translation of the Ordinary of the Mass of the Missal of Paul VI (presumably that project is now moot and academic since the disbanding of the group) until the appearance of “semi-offcial” English translation in 2009 of the Ordo Missae of the Missale Romanum editio typica tertia, I was hopeful for the revision of the Missale Romanum editio typica of 1969, and the editio typica altera of 1975, both under the pontificate of Paul VI. Both earlier typical editions appeared in English translation of the Roman Sacramentary published by the old ICEL, and in Tagalog and other vernacular translations published by various diocesan liturgical commissions.
Reasons to be Hopeful
- I thought that finally some needed corrections could be put into place in this latest edition of the Roman Missal, vis-a-vis the presidential prayers: the axiom lex orandi, lex credendi could be applied to the text of the prayers. This is my response to the question I just posed concerning the fidelity of the vernacular translation to the Latin original. With the present translations–in English, Tagalog and Cebuano–I somehow have the feeling that they were hurriedly done given the exigency in 1969 of coming up with a workable translation for use in Masses in the vernacular. In the process, the truths of the Catholic fraith were watered down in paraphrases and generalizations, and the results are vague statements and platitudes that do not explicitly express the Catholic faith. In other words, some truths were somehow “lost in translation.”
- I am also hopeful for the revision because I have always felt even before my priestly ordination in 1979 that the language of the Missal in the vernacular, since it is addressed to God, should be above the casual manner of human speech. In other words, it should be elegant and dignified, respectful but not distant, nor detached, or cold. With the new translation I thought that this situation could finally be remedied.
These are the two main reasons for my high hopes for the new Englsih translation of the third edition of the Roman Missal. There is reason to hope that the postconciliar liturgical renewal will continue with, and be enhanced by, this new English Missal.
At the time I wrote this article, I had not yet seen the entire published Englsih Missal. I have a soft copy of some parts of it which also includes the new Ordo Missae. I have noted the verbal changes in various parts of the Ordinary of the Mass, and as a whole, I like them. I have also read quite a number of articles pro and contra published in the web, and have noted the merits and demerits of the points they raised.
The Case of the Tagalog Missal: Aklat ng Pagmimisa sa Roma
It seems to me that the present situtation of the new English translation can be compared to the introduction in 1981 of the then new Tagalog translation of the Missal, the current Aklat ng Pagmimisa sa Roma spearheaded by my friend and classmate in the minor seminary, the late Monsignor Moises Andrade. I was a young priest then, and I remember how fellow priests protested and created stir against the new translation which was so different fro the translation then in use, the Misal Romano of Monsignor Jose Abriol. For one I questioned the quaint title of the book: Aklat ng Pagmimisa sa Roma. I realized it was a literal translation of the Latin, Missale Romanum, which was formerly translated as Misal Romano (from the Spanish). Then, too, I thought the language of the Aklat ng Pagmimisa was archaic and difficult to proclaim, the sentences/phrases of the orations were in many places convoluted, such that by the time one got to the end of the prayer, one did not know exactly what one prayed for. The Aklat also used a somewhat stilted, poetic style–with measure and rhyme–which I felt was rather too contrived and artificial. One of the disputed words in the Aklat was ‘hinawakan Niya ang tinapay’ for ‘He took the Bread’ in the Consecration formula, which many of us then thought would have been better translated as ‘kinuha Niya ang tinapay,’ which is the more accurate translation of the Latin accepit panem. Another word that was disputed was ‘pagindapatin,’ for ‘to make worthy’ which we felt would be more naturally translated as ‘marapatin’. These expressions and others like them might have sounded familiar and normal speech in Bulacan, but certainly not in all of the Tagalog-speaking regions. When I asked Monsignor Andrade why the Tagalog translation did not undergo a trial period for corrections and reactions the way the old ICEL did with its green and gray books, he told me that the process was tedious and would take long. Let the priests wrestle with it, he said; there is no other offical Tagalog translation approved by the Holy See. Thjat was thirty years agao. Today, the Aklat ng Pagmimisa is the standard liturgical book in all parishes in the Tagalog region, and while there are still occasional complaints about the Tagalog vernacular translation, all seems quiet on the pastoral front.
First-Hand Experience of the New Translation
Since Advent 2011, the whole English-speaking world-except the Philippines–has started to use the new English translation. In the Diocese of Novaliches, where I serve as pastor in a subdivision parish, the Local Ordinary, Bishop Antonio Tobias, decided to have the new English translation used in English Masses in order to, in the bishop’s own words, “slowly acquaint the parishioners with the language of the new translation.” Although I would have preferred the this were done more systematically withy proper catechesis, I plunged into it head-on, and the results were unexpected.
For one, the change was no big deal for the Mass-goers. They responded to the dialogue without difficulty; there was no big deal about ‘And with your spirit…,’ no big deal about ‘through my fault, through my fault, through my most grievous fault’ in the Confiteor, no big deal about ‘consubstantial,’ about ‘sending down your Spirit upon them like the dewfall‘ in the Eucharistic Prayer II, about ‘I am not worthy that you enter under my roof…’ They were quite attentive and conscientious in their responses.
What I myself found out was because I was so familiar with the old translation to the point of having committed to memory the Ordinary of the Mass–three of the Eucharistic Prayers included–realized that I could very easily trip on the words of the new translation for the simple reason that I thought I knew exactly what was coming, but o my surprise the phrasing was different from what I have gotten used to. Hopefully this will eventually be remedied with constant use.
So how do I find the English of the new translation, particularly the presidential prayers? The first thing I observed is that the translation has mostly retained the courtliness and stateliness of the Latin original. Compared to the simple and direct language of the former translation, the language of the new translation bespeaks of a healthy recovery of formal language, the language we address to God. There is in the prayers a rich theological density or complexity, a whole theology that makes us attuned to God and thus transfigures us, in contrast to the accessible, bland, flat and abstract language of the former translation. Another obvious quality of the prayers is the poetry, the Biblical metaphor and concrete imagery they contain.
The Importance of Language in Worship
At this point the obvious argument in favour of the translation based on the principle of dynamic equivalence would be the use of simple, succinct and direct language which so appeals to our postmodern sensibilities. Why use a language pattern in worship that is so estranged to the speech of the ordinary person? Should not the language of worship reflect a speech pattern identical to that of the ordinary person’s in his communication?
In response to this, liturgical scholar Uwe Michael Lang comments that “[l]anguage is not only an instrument that serves to communicate facts, which it seeks to do in the most simple and efficient way, but it is also the means to express our mind in a way that involves the whole person. Consequently, langauge is also the means by which we express thoughts and religious experiences.
The use of the sacred language–and this rightly includes Latin–in the liturgical celebration is part of what St. Thomas Aquinas in the Summa Theologiae calls ‘solemnitas’. The Angelic Doctor teaches: “What is found in the sacraments by human institution is not necessary to the validity of the sacrament, but confers a certain solemnity, useful in the sacraments to exercise devotion and reespect in those who receive it”. Sacred language, being the means of expression not only of individuals, but rather of a community that follows its traditions, is conservative: it maintains the archaic linquistic forms with tenacity. Moreover, introduced in it are external elements, in so far as associated to an ancient religious tradition. A paradigmatic case is the Hebrew bibilical vocabulary in the Latin used by Christians (Amen, Alleluia, Hosanna, etc), as St. Augustine already observed.
The Old and the New Prayers Compared
At the beginning of this talk, I said that there is much hope for the continuation of the postconciliar liturgical renewal with the new English translation of the third edition of the Roman Missal. It attempts to capture concepts of the faith contained in the Latin text more accurately, and thus embodies the axiom lex orandi, lex credendi, specifically in the euchology of the Missal. The prayers we pray at Mass ought to clearly express what we believe. By way of example, let us take a look at the Collect Prayer for the 5th Sunday in Ordinary Time. This Collect was in the pre-conciliar 1962 MR, the so-called “Tridentine” Missal, for the 5th Sunday after Epiphany.
Collect–Latin text (2002 MR):
Familiam tuam, quaesumus, Domine, continua pieta custodi, ut quae in sola spe gratiae caelestis innititur, tua semper protectione muniatur.
A quasi-literal English translation would render it as:
Guard your family, we beseech you, O Lord, with continual mercy, so that that (family) which is proppingt itself up upon the sole hope of heavenly grace may always be defended by your protection.
The Old ICEL, using the principle of dynamic equivalence in 1973, rendered it in English translation as:
Father, watch over your family and keep us safe in your care, for all our hope is in you.
The new, corrected version of the new Roman Missal, using the principle of formal equivalence, renders the prayer thus:
Keep your family safe, O Lord, with unfailing care, that, relying solely on the hope of heavenly grace, they may be defended always by your protection.
Comparing the two versions of the Collect prayer, it is quite obvious that the version used in the 3rd edition MR has more substance to it than the rather lame and bland rendition of the 1970 MR. For one, the idea expressed in the ut-clause–reliance on the hope of heavenly grace–in the 3rd edition MR is absent from the 1970 MR.
In general, with the new translation of the third edition of the Roman Missal, the Liturgy will be more formal and theologically deeper, more evocative emotionally and intellectually.
Conditions for the Continuation of Liturgical Renewal
For the liturgical renewal to continue, however, it will need more than just the third edition of the Roman Missal. Several factors play an important role in achieving this renewal. There may be others, but these are the more obvious ones:
- instill love and respect for the Liturgy, especially the Mass, in the seminary training of candidates for Orders–in the classroom, in the chapel and in the apostolate;
- review the ideas/concepts behind the ars celebrandi of priests when they celebrate the Mass;
- fidelity-not rigidity–to the directions or rubrics in the Roman Missal.
Ultimately, however–and this is my conclusion to this paper–the right direction for liturgical reform depends on the individual celbrant and how he celebrates the Mass: his belief, his attitude, his devotion or the lack of it. A priest is a steward of the mysteries of God in the Church. Aas steward (other than acting in persona Christi capitis), the Mass is a treasure entrusted to him by the Church which he must cherish, guard, and preserve. It is not something he is free to tinker with and make changes to, depending on his understanding or the need of the moment that he perceives. The Mass he celebrates is not “his” mass; it is the Church’s.
If the priest does not honestly beieve that through his agency simple bread and wine become the precious Body and Blood of the Lord both during Mass and after it; in other words, if he does not dvoutly believe in Transubstantiation and the REal Presence as transmitted to us by the Church and Sacred Tradition, and instead interprets it according to how he understands it; if he does not believe that the Mass is above all the making present of the sacrifice of Christ on Calvary in an unbloody manner, that it is also the sacrifice of the Church in union with that one sacrifice of Christ; if he sees the Mass solely as a community meal that memorializes the Last Supper; if he regards the Mass primarily as a feast, which celebrates the coming together of the community, and not as the highest form of worship that the Church can render to God under the headship of Jesus Christ the High Priest, then, no matter what revisions the Roman Missal undergoes, liturgical renewal as desired by Vatican II in Sacrosanctum concilium and as envisioned by PCP II will continue to be held hostage by pseudo-liturgists and celebrants who see the Liturgy and the Mass as their “property” and thus indulge in “creative” tinkering to entertain themselves and their audience.
 Secretariat, Second Plenary Council of the Philippines (PCP II), Catholic Bishops’ Conference of the Philippines, 1992, Acts and Decrees, nn. 176-181, pp. 66-67.
 Cf. Bishop Arthur Roche of Leeds, Chairman of ICEL, Address to the USCCB, 15 June 2006.
 The International Commission on English in the Liturgy (ICEL) is a mixed commission of Catholic Bishops’ Conferences in countries where English is used in the celebration of the Sacred Liturgy according to the Roman Rite. The purpose of the Commission is to prepare Englsih translation so the each of the Latin liturgical books and any individual liturgical texts in accord with the directives of the Holy See.
 Vox Clara is a committee of senior Bishops from Episcopal Conferences throughout the English-speaking world formed by the Congregation for Divine Worship and the Discipline of the Sacraments on July 19, 2001 in order to provide advice to the Holy See concerning English-language liturgical books and to strengthn efective cooperation with the Conferences of Bishops in this regard.
 The 1973 English translation of the Roman Missal was based on the principle of dynamic equivalence, which is the preferred model for translation in the Instruction Comme le prevoit.
 Uwe Michael Lang CO, “The Language of Celebration”
 Ibid, Summa Theologiae III, 64, 2; cf. 83, 4.
 Ibid., cf. “De doctrina Christiana” II, 34-35 [11-16].
 Custodio means “to watch, protect, keep, defend, guard.” It is common in military language. Innitor, a deponent verb, means “to learn or rest upon, to support one’s self by any thing.” Innitor also has military overtones. The thorough and replete “Lewis & Short Dictionary” provides examples from Caesar and Livy describing soldiers leaning on their spears and shields” cf. Caesar, De bello Gallico 2.27). Munio is similarly military term for walling up something up, putting in a state of defense, fortifying so as to guard. Are you sensing a theme? We need a closer look.
We must make a distinction about pietas when applied to us and when applied to God. When pietas is attributed to God, it means “mercy”. Pietas gives us the English word “piety”. L&S says pietas when applied to persons is “dutiful conduct toward the gods, one’s parents, relatives, benefactors, country, etc., sense of duty.” It furthermore describes pietas in Jerome’s Vulgate in both Old and New Testament as “conscientiousness, scrupulousness regarding love and duty toward God.” The heart of pietas is “duty.” Pietas is also one of the seven gifts of the Holy Spirit (cf. CCC 733-36; Isaiah 11:2), by which we are duly affectionate and grateful toward our parents, relatives and country, as well as to all men living insofar as they belong to God or are godly, and especially to the saints. In loose or common parlance, “piety” indicates fulfilling the duties of religion. Sometimes “pious” is used in a negative way, as when people take aim at external displays of religious dutifulness as opposed to what they is “genuine” practice (cf. Luke 18:9-14). (Prayer analysis by Father John Zuhlsdorf, What Does the Prayer Really Say blog, 07 February 2011)
 Jerry Filteau, “Liturgy will be more formal, theologically deeper” in Roman Missal, website of the USCCB.
“Most of the research for this book was carried out during the pontificate of Pope Paul VI, and the only possible conclusion which can be drawn from the evidence I have assembled is that Archbishop Lefebvre stands on sure ground in concurring with the judgment of the two Cardinals. The Eucharistic teaching of the Council of Trent is indeed compromised by the Novus Ordo Missae itself, and not simply by the abuses which have accompanied its celebration in most countries (though not in Poland). I feel bound to adhere to this judgment even after reading Dominicae Cenae and Inaestimabile Donum with greatest possible care. I do not consider that in doing so I am lacking in respect for the Holy Father, still less being disobedient. Despite the fact that Archbishop Annibale Bugnini stated recently that I am a calumniator, and work with colleagues who are calumniators by profession, to the best of my knowledge everything contained in this book is true: there can be no conflict betwen the truth and true respect and true obedience. A truly loyal subordinate will tell his superior not what he thinks most likely to please himm but what he believes to be true, and most likely to benefit the organization to which they belong. The empereror in the fairy tale was best served by the boy who told him that he had no clothes, not by the sycophants who expressed so much admiration for the beautiful suit he believed himself to be wearing. King Lear had one loyal daughter who remained faithful to him although he had repudiated her. Pope John Paul II has adopted his present position on the basis of advice given to him and his own assessment of the situation. We are entitled tohope and pray that, after further reflection, he will revise his judgment.”–Author’s Introduction p. xxiv-xxv
- The Development of the Roman Rite
- Revolutionary Legislation
- Reform or Revolution
- A Successful Revolution
- A Pastoral Failure
- Destruction of Popular Catholicism
- The Cult of Man
- The President as Actor
- The Children’s Directory
- Send in the Clowns
- Bring on the Dancing Girls
- An Ecumenical Liturgy
- The General Instruction
- The Problem of the Offertory
- New Eucharistic Prayers
- Quod Bonum Est Tenete
- A Sacred Stillness Reigns
- Introibo Ad Altare Dei
- Mass Facing the People
- The Tabernacle
- Communion Under Both Kinds
- Communion in the Hand
- The Ottaviani Intervention
- Archbishop Bugnini: Great Architect of the Revolution
- An Ingenious Essay in Ambiguity
Appendix I List of Official Documents Cited
Appendix II Documents Relating to the Reform
Appendix III The Participation of the Protestant Observers
Appendix IV The Right to Resist an Abuse of Power
Appendix V The ICEL Betrayal
Appendix VI The American Scandal
Michael Davies, Pope Paul’s New Mass: Part III of Liturgical Revolution (Angelus, Dickinson, Texas, 1980), 673 pages.
Traditional Latin Mass every Sunday 9:30 am at the National Shrine of St. Therese of the Child Jesus in Villamor Air Base, Pasay City
The Traditional Latin Mass will be celebrated (for the meantime) every Sunday, 9:30 AM, in the crypt chapel of the National Shrine of St. Therese of the Child Jesus, located in Villamor Air Base in Pasay City, Metro Manila, Philippines. The crypt chapel (“La Chapelle des Roses“) is in the midst of the columbarium (sometimes called the “catacombs”) located under the massive main Church. Pasay City is the territory of the Archdiocese of Manila, but the air base is under the Military Ordinariate of the Philippines.
Source: Rorate Caeli
Under the Provencal skies, faithful to the Rule of St Benedict and the Gregorian liturgy, the monks of the Abbey of Sainte-Madeleine perpetuate the great tradition of western monasticism.
The Father Abbot has given exceptional permission for a camera to enter the enclosure: Mass and offices, manual and intellectual work, community chapter or the reception of guests: we are invited to a veritable retreat. (See French video trailere here .)
What is a monk? What purpose does he serve? What is his daily routine, his life, his ideal? Why do some people decide to consecrate themselves to God? What is the Rule of St Benedict?… By listening to the testimonies of the monks, and even more by sharing their day, we understand the eternal reality of a Benedictine Abbey.
“Monks built Europe, but they did not do so intentionally. Their adventure is primarily interior, its unique motivation is thirst for the absolute, thirst for another world. Before being academies of knowledge and cross-roads of civilisations, monasteries are an obstinate reminder that there is another world, of which this world is but the image, the herald, and the prefiguration.”
–Dom Gérard Calvet, founder of the Abbey of Le Barroux.
Source: Fr. George David Byers CPM, SSL, STD at Blogging Lourdes
The Monk’s Hobbit is glad to see real monks in prayer and work in this new Dark Ages. There is still hope for the preservation of all that is good in the Western Civilization.
You may also read the comments of Fr. Z in What does the prayer really say?.
Archbishop Jesus A. Dosado of Ozamiz City: his writings on Summorum Pontificum and the Tridentine Mass
Archbishop Dosado has been pictured as an opponent of the traditional latin mass. But a survey of the titles of his writings on this mass reveals his deep knowledge of Benedict XVI’s thoughts on the liturgy and his desire to implement them in his diocese. “I always pride myself in being one of the first to read and implement directions and directives from the Holy See,” Archbishop Dosado said.
Here is the list of his writings from CBCP News:
- February 28, 2007: Direction of the Eucharist, Do not remember the date Rumor that the “Latin” Mass will be restored
- After Summorum Pontificum: The veil and the return of the Mass of Pope John XXIII
- After Summorum Pontificum: Explanation of the Motu Proprio
- July 11, 2007: Comparison between the Novus Ordo and the Mass of John XXIII
- July 11, 2007: Pope Benedict and the return of the Latin Mass
- August 1, 2007: Mass of John XXIII part of our identity
- August 7, 2007: Explanation of the Mass of John XXIII and the Mass of Paul VI.
- August 8, 2007: Further Explanation of the Masses of John XXIII and Paul VI
- August 16, 2007: To restore the dignity of the celebration of the Mass, the purpose of Pope Benedict the Sixteenth for the Summorun Pontificum
- August 29, 2007: Further comparison between the Masses of John XXIII and Paul VI
- September 5, 2007: So-called objections against the old style of celebrating the Mass
- November 11, 2007: Liturgical Music; December 26, 2007
- The Pope Benedict the Sixteenth on Gregorian Chant
- December 31, 2007: Vatican II, Liturgical language and Gregorian Chant
- January 9, 2008: Liturgical Music and Gregorian Chant
- February 12, 2008: Catholic Identity and Latin; March 9, 2008: The direction of the Eucharist -1
- March 16, 2008: The direction of the Eucharist – 2; April 22, 2008: Candles on the altar.
- May 25, 2008:Church Renewal, purpose of Summorum Pontificum.
- December 8, 2008: Pope Benedict the Sixteenth and old liturgical vestments
- Catechesis at any time: Mutual enrichment between the two forms.
I hope somebody can send me the bishop’s actual writings in Cebuano and their translations for posting in this blog.
Archbishop Dosado said that he is waiting for a request from a stable group of Latin mass parishioners and he will grant them their request. So to the Latin Mass lovers in Ozamiz City, ask and you shall receive, seek and you shall find, knock and the door shall be opened to you.
Episcopal Commission on Liturgy of the Catholic Bishop’s Conference of the Philippines: Clarification of the Archdiocese of Manila on Summorum Pontificum and the Tridentine Mass
Episcopal Commission on Liturgy
Catholic Bishops’ Conference of the Philippines
CLARIFICATIONS ON SUMMORUM PONTIFICUM
Pope Benedict XVI published the Apostolic Letter Summorum Pontificum on July 7, 2007 with effectivity on September 14, 2007. The Episcopal Commission on Liturgy received several requests to clarify certain issues regarding its contents and implementation.
1. What is the aim of the Apostolic Letter?
The Apostolic Letter was published to seek “interior reconciliation in the heart of the Church”, that is, with those who still adhere to the Missal of Pius V. It is also a reaction to what is perceived as “abuses” in the celebration of the Mass after Vatican II.
2. Are there now two rites of the Roman Missal?
Summorum Pontificum distinguishes two forms of celebrating the one and the same Roman Rite, namely, “forma ordinaria” and “forma extraordinaria”. The ordinary form is the 1970 Missal of Pope Paul VI revised by authority of Vatican II. The extraordinary form is the Tridentine Missal published in 1962 by Pope John XXIII.
3. What would be an implication of the “forma extraordinaria” of the Roman Missal?
The hermeneutics of continuity means that the 1970 Missal is a Vatican II revision of the Tridentine, while the hermeneutics of legitimate progress could justify the inclusion of inculturated liturgies as other extraordinary forms of the same Roman Rite.
4. What are some of the important conditions for celebrating according to the 1962 Missal?
Those who wish to celebrate it should possess “a certain degree of liturgical formation and some knowledge of the Latin language”. Furthermore, the Missal to be used should be the 1962 edition. It is important to remember that the 1962 Missal requires the use of the Latin language (except for the readings and the homily), particular liturgical furnishings, vestments, books, and liturgical calendar. Lastly, in order to be in full communion with the Church, priests who celebrate according to the 1962 Missal must, as a matter of principle, accept the validity of the 1970 Missal.
5. What other liturgical rites are included in the permission?
Besides the 1962 Roman Missal, permission is granted to use the other Tridentine Rituals of baptism, confirmation, marriage, penance, anointing of the sick, funerals, and the Roman Breviary. The Apostolic Letter excludes the Easter Triduum and is silent about holy orders.
6. How about the seminaries?
Summorum Pontificum does not directly address the question of celebrating the Tridentine Missal in seminaries.
7. What is the responsibility of parish priests?
In parishes, where a stable group of the faithful adheres to the 1962 Missal, the parish priest should willingly accept their request. Such Mass maybe celebrated on weekdays, and once on Sundays and feast days. The Ordinary shall determine what a “stable group” consists of.
8. What is the responsibility of bishops?
If a parish priest fails to satisfy the request for Tridentine Mass, the faithful that request it should inform the Ordinary. If he himself cannot satisfy the request, he should refer the matter to the Pontifical Commission Ecclesia Dei. Furthermore the Ordinary may establish a personal parish where the Tridentine rituals may be used, or he may appoint a chaplain for such group of faithful.
9. What happens to active participation?
While the liturgical reform of the Vatican II aims principally to promote active participation, the Tridentine Missal encourages prayerful meditation during the Eucharistic celebration.
10. What happens to the 1970 Missal of Paul VI?
It is useful to note that the Vatican II Missal of Paul VI can always be celebrated in Latin and in Gregorian chant.
Summorum Pontificum gives the assurance that the Missal of Paul VI will certainly remain the ordinary form of the Eucharistic liturgy, given the actual pastoral circumstances of local Churches and the need for more adequate liturgical formation and knowledge of Latin among the faithful.
It is our fervent hope that the implementation of Summorum Pontificum will not, as Pope Benedict XVI desires, divide the heart of the Church, but rather foster mutual respect and understanding within the one Church of Jesus Christ. Let pastors be mindful that the ordinary form of the Holy Eucharist for the Church today is contained in the Missal of Paul VI whether this is celebrated in Latin or in the vernacular. As one Church, may we be united in one faith through a diversity of liturgical forms.
That in all things God may be glorified!
Source: Archdiocese of Manila
Read comments of Fr. Zuhlsdorf of the What Does the Prayer Really Say here.
Vatican’s Ecclesia Dei Commission Reprimands Archbishop of Manila on the Unduly Restrictive Conditions on the Tridentine Mass
THE HEAD of the Vatican’s Ecclesia Dei commission has reprimanded the Archbishop of Manila, Cardinal Gaudencio Rosales, for setting “unduly restrictive” conditions on use of the Tridentine Mass, saying they were “in direct contradiction” to the wishes of Pope Benedict XVI.
“Your ‘Archdiocesan Guidelines’ are simply not acceptable as they stand and I ask you to reconsider them,” said the Ecclesia Dei president, Cardinal Darío Castrillón Hoyos, in a letter dated 6 March and seen by The Tablet this week. It said “guidelines allowing only a monthly Mass in a chapel of [the] Metropolitan Cathedral” were in violation of the norms established in the motu proprio, “Summorum Pontificum”, issued by the Pope in 2007 for the widespread use of the Tridentine Mass. Cardinal Castrillón said the papal decree was “part of the universal law of the Church” and could not be limited by the “particular law” of a diocesan bishop. The Archdiocese of Manila ministers to more than 2.8 million Catholics.
“There is simply no legitimate reason why this [Tridentine] Mass cannot and should not be celebrated in any church or chapel of your archdiocese,” Cardinal Castrillón said in his letter to the Archbishop of Manila.
He insisted that Cardinal Rosales actively promote the implementation of the motu proprio by “helping priests who are desirous to learn how to celebrate” the old rite Mass, which he said only required that the priest be “reasonably competent in Latin”, and that there were faithful who wished to assist at its celebration. The Archdiocese of Manila published the Tridentine Mass guidelines on its website last year. But they were quickly removed when supporters of the old rite protested to Rome.
A hobbit thanks to Rorate Caeli.
Last Sunday, my friend and her family were invited to a mass with the Franciscan Sisters of the Immaculate in Novaliches, Quezon City. She asked me to come along. She told me that the mass is Tridentine, but the rite is Asperges–something new to the sisters themselves. The priest who will celebrate is a young priest learning his ropes. So I should not expect that everything will go smoothly.
The gate was opened by the sisters in gray habit and sky blue veils. A gray cord is on their waste and sandals is on their feet. There were also brothers wearing similar clothing, but instead of veils, they have hoods. These are real monks in habits. When they saw that we are bringing a car, a sister and a brother took the driver’s wheels and moved back their cars farther to the side of the church. We went inside. The gate closed.
We were seated at the back pews. Her parents, her brother, and her sister were on the left side. She and I were on the right side together with two sisters. I counted about twenty-one sisters and three aspirants or novices–those with white habits. There were two statues on the the altar: I think they were those of Mary and St. Francis (or St. Joseph)–I can’t be sure. But I am sure that on the left side of the church is that of St. Maximilian Kolbe.
I was having difficulty following the mass. A sister is helping my friend what chant page they are singing. And she in turn showed it to me. The chants are all in Latin in Gregorian chant notation, where the notes are drawn as little black squares instead of modern flagged circles. I have a some background in chant reading. I know that the C symbol locates the Do. I know that these notes are higher pitch, these are lower, these are prolonged. I am not a singer, but I can play these notes in my guitar. I chanted softly by listening to how the sisters chant. After each chant, I had to look at another pamphlet for the missal. I am familiar with the Order of the Mass, so I try to guess what is happening on the altar. It was confusing. It is difficult to concentrate both on the mass and the chants. Lots of things to learn. I feel like a Kindergarten trying to solve algebra. This is my first try, and its a difficult one. I asked for a Tridentine Mass for Lent. I got more than I asked for.
During communion, a kneeler was placed before the stairs of the altar. The sisters lined up and they knelt one by one, as they received the Blessed Host. My friend and I followed.
After the mass, my friend introduced me to the vocation directress. She’s a woman in her early forties. She told me that if I want to meet the Franciscan Friars of the Immaculate, they are coming on Thursday and Saturday. She said that if I want to be a priest, the cut-off age is 33. If my age is beyond that, I can only be a brother. But these are in case-to-case basis. I nodded.
The noon sun was shining through the trees. It’s time for lunch. We said goodbye.
Fr. Daniel J. McNamara is going today to Mirador Jesuit Villa in Baguio City to give an eight-day retreat to some of the graduating undergraduate students of the Ateneo de Manila University. He is now assigned as the Physics Department chair at the Ateneo de Davao University, but is considered as a Professor-on-Leave at the Ateneo de Manila University. He only comes here in Manila once a month for a day or two for meetings. It is difficult to catch him. It is said that if you want him to be the officiating priest in your wedding, you have to schedule it one year before.
Yesterday, we had a privilege of having a supper with Fr. Dan at Pancake House in Katipunan, Quezon City. We were a group from either the Manila Observatory or the Companions in the Journey or both—nine of us in all.
We talked about many things: possible detection earthquakes from ionospheric data, establishment of an environmental physics course in Ateneo de Davao University, the dynamic relationship between research and teaching, Fr. Dan’s flight schedules, the Ateneo Center for Educational Development, poverty and disaster risk mapping, and the government-MILF war in Mindanao—to name a few.
Soon our conversation turned to the Traditional Latin Mass. The first one to open the topic was Dr. Gemma Narisma, a climate change modeller in Manila Observatory.
“Father, in University of Wisconsin, we have this priest who says the 5:00 p.m. mass in Latin,” Gemma said. “Even with a missal, I can hardly follow the mass. That is why I avoid that mass and go to the 12:00 noon schedule instead. Is the Latin Mass allowed, Father?”
“The Latin mass is allowed,” Fr. Dan said. “For two thousand years, the mass was done in Latin. There was a sentiment that the change from Latin to the vernacular was too fast. What Pope Benedict XVI did was to accomodate those who want the Traditional Latin Mass.
“There are many kinds of masses. Some are short; some are long. I once went to a Russian Orthodox mass. It was three hours long. The consecration, for example, was done behind these large icons. You can’t see anything happening. Then you see a smoke rising. And that’s it.”
“Do you know how to say the Latin mass, Father?” somebody asked.
“Yes,” he said. “I know how to say it. That is the mass I grew up with. The mass for Lent, for example, was very solemn.”
“There is a Traditional Latin Mass in Sikatuna, Quezon City,” I said. “It is a sung mass, with Gregorian chants. There is also a similar mass in Roxanne’s convent, with the Franciscan Sisters of the Immaculate in Novaliches. We went there last Sunday.”
“Roxanne is blushing,” Raquel said. And everybody laughed.
Roxanne is thinking of joining the Franciscan Sisters of the Immaculate before March ends, possibly after her special eight-day retreat with Fr. Dan (though she is not anymore a student). She is a Management Information Systems graduate of the Ateneo de Manila University and works as a programmer and map-maker at the Manila Observatory.
Foederatio Internationalis Una Voce: Comment on the Guidelines Laid Down by the Archbishop of Manila With Regard to the Extraordinary Form of Mass
There is so much in error with these guidelines that even though they mention the motu proprio Summorum Pontificum, it is clear that the person who drafted the guidelines cannot possibly have read the Motu Proprio. The writer seems unaware that the previous rigidly-controlled state that existed under the indults of 1988 (Ecclesia Dei adflicta) and 1984 (Quattuor abhinc annos) ended abruptly at midnight on 13th September 2007. Under these indults, people and priests had to obtain permission from their local Ordinary before any celebrations of Mass using the Missal of 1962 could take place. Under Summorum Pontificum, which took effect from midnight on 13th September (i.e. from 14th September 2007), the permission to celebrate Mass according to the Missal of 1962 has been granted by the Supreme Legislator, the Pope, to “each Catholic priest of the Latin rite, whether secular or regular,” to “use the Roman Missal published by Blessed Pope John XXIII in 1962,…and may do so on any day with the exception of the Easter Triduum. For such celebrations……..the priest has no need for permission from the Apostolic See or from his Ordinary.” [Summ. Pont. Art 2]. The fact that one does not need the permission of the local ordinary to celebrate or attend Holy Mass in the Extraordinary Form, does not, in itself, derogate from the right of bishops to regulate liturgical matters in their sees. No doubt the Supreme Pontiff took that right into account when he assumed that no Catholic bishop would dissent from the superseding right of the Successor of Peter to regulate the liturgy for the universal Church.
Therefore, not only has any priest of the Latin rite the freedom to celebrate Mass on any day of the year (excluding the Easter Triduum but NOT excluding Sundays), but the Motu Proprio removes a need to obtain permission from anyone – either from the Holy See or his local bishop [Summ. Pont. Art.2].
To comment specifically on the detail of the guidelines:
- Despite what is said in the opening statement these guidelines are NOT in accordance with the norms laid down by the Apostolic Letter of Pope Benedict XVI.
- In Summorum Pontificum, the Supreme Pontiff dispensed local ordinaries from “regulating” the celebration according to the Extraordinary Form when, in his Letter to Bishops accompanying the Motu Proprio, His Holiness states “The present norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.”
- “The presider at this form of celebration should be a priest duly appointed by the Archbishop….” [Guidelines, para.4] There is no ‘presider’ at a Mass in the Extraordinary Form, this is a term introduced with the new order of Mass. In the Extraordinary Form of Mass there is a ‘celebrant’ who offers up the sacred mysteries acting in persona Christi.
- Concerning paragraph 5 of the Guidelines – it is the duty of all Sacred Pastors to ensure the solemnity and orderliness of the celebration of ALL forms of liturgy in their diocese so it needs to be explained why the Extraordinary Form requires special attention? As the Extraordinary Form and the Ordinary Form are “two uses of the same rite” [Summ. Pont. Art. 1], is the participation of other ministers (i.e., lectors, Master of Ceremonies, servers, choir, etc.) in the Ordinary Form also to be determined and regulated by the Ministry for Liturgical Affairs of the Archdiocese of Manila?
- It is commendable that a missal / booklet of the rite in Latin and English be prepared to help the faithful follow the celebration but why should those who wish to participate in this Mass have to undergo a catechetical orientation before the celebration? Will this requirement for a catechetical orientation apply equally to those attending the Ordinary Form?
- The local Ordinary has jurisdiction over this celebration in the sense that he must ensure that ALL liturgy under his jurisdiction is celebrated in conformity with the laws of the Church. Whatever is decided in relation with the Extraordinary Form of Mass must be decided “in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio” [Letter to Bishops]. It is an abuse of authority, and in disobedience to the law expressed by the Supreme Pontiff, our Holy Father, to interfere in the right granted by the Successor of Peter to any priest in good standing to celebrate the Extraordinary Form of Mass. The Pope, the Supreme Legislator, has issued a DECREE, for the benefit of all priests and faithful of the Roman Rite in the Universal Church and no local bishop can interfere with this law and impose his own conditions in an act of public disobedience to the Vicar of Christ
The way forward for any priest or member of the faithful is clear. In accordance with article 7 of the Motu Proprio they must contact immediately the Pontifical Commission Ecclesia Dei for clarification and send a copy of the guidelines that obstruct the provisions of Summorum Pontificum. They should write to:
- H.E. Dario Cardinal Castrillon Hoyos,
President, Pontifical Commission Ecclesia Dei,
Palazzo della Congr. per la Dottrina della Fide,
Piazza del Sant Ufficio,
Fax: +39 06 69 88 34 12. Email: firstname.lastname@example.org.
International Federation Una Voce.
11th February 2009.
A hobbit thanks to Carlos Palad in Rorate Caeli