The thing that the Holy Father gets very right.

Nearly all of the talk in the world of Catholic social media and Catholic discussion over the last week has centered around the latest Apostolic Letter issued Motu proprio by Pope Francis. That letter, Traditiones Custodes, effectively reverses the provisions of the Apostolic Letter Summorum Pontificum issued by his predecessor Pope Emeritus Benedict XVI. Francis places restrictions on the celebration of the Tridentine Mass which many people believe border on the draconian, and which some commentators believe are designed to eventually eradicate the old Latin Mass from the face of the Earth. Reading the Motu proprio, it is very easy to see why some people would get that impression.

Lots of people have engaged in personal commentary on this document, but I have refrained from posting about it until now, partly so that I could read some educated commentary about it, rather than merely the impassioned views of a few from Facebook and Twitter. I also refrained because I have no desire to appear in any way to disparage or disrespect the Holy Father, I wanted to reserve what comment I do have on this until my own passions could subside enough that I could speak with both clarity and charity. The reality is that some people who fancy themselves to be traditional Catholics have spent an awful lot of time since 2013 saying many bad things about our current Pope in public forums, and in this day and age when even the Vatican monitors social media, that reality is likely one of the things that has brought us to this present situation.

It doesn't matter whether you disagree with the Holy Father on this thing or that. It's not going to change the fact that he is the Pope and he has the authority of the Pope. I have increasingly learned that when it comes to the Church it does me little good to worry about the things that are out of my control, but does much spiritual good to concern myself with the things which are in my control.

As for my personal opinion of Traditiones Custodes, I dearly wish that the Holy Father had not issued it, and I pray that he would reconsider some of its harsher provisions. I share the concern of good men of God like Monsignor Charles Pope that this document is taking into consideration the words and views of extremists (many to be found on social media), but that the overwhelming majority of people who attend Mass in the Extraordinary Form are there for the right reasons and they need spiritual care. Perhaps the most harsh provision of Traditiones Custodes is that when the Mass of Trent is celebrated, the Holy Father does not want it to take place in ordinary parish churches. It can take place in chapels and oratories and parishes specifically designated for that purpose, such as parishes staffed by the Priestly Fraternity of Saint Peter (FSSP) or The Institute of Christ The King Sovereign Priest (ICKSP). 

However, those places make up a very small percentage of places where the old Latin Mass is celebrated. Most places where it is celebrated are ordinary diocesan parishes, and it is offered by everyday diocesan priests. That is why in the Diocese of Knoxville, Bishop Richard Stika has invoked Canon 87 Sec. 1 of the Code of Canon Law in our diocese and dispensed from this requirement, at least temporarily, the priests and the faithful of this diocese. What this means is that the schedule of Latin Masses will continue as normal in East Tennessee for the time being. It is almost certain that there will be some changes to that at some point in the future, but I am equally as certain that the celebration of the Extraordinary Form will not go away in the Diocese of Knoxville.

It would be easy for us to spend time lamenting that the Holy Father has issued Traditiones Custodes, but he has done so and he is the Vicar of Christ. Hence, we are obligated as best we can to give heed to what he has told us, and the clergy are obligated to act in obedience as best we possibly can. In such a time as this, we can also be reminded that "all things work together for good to those who love God and are called according to his purpose..." (cf. Romans 8:28). One way that we can see that all things work together for good is that the Holy Father at least seems to see one of the major reasons why people are initially drawn to the Tridentine Mass, liturgical innovation which can lead to banality in our worship, and even liturgical abuse. In the introductory letter which accompanies Traditiones Custodes, the Holy Father writes:

"At the same time, I am saddened by abuses in the celebration of the liturgy on all sides. In common with Benedict XVI, I deplore the fact that 'in many places the prescriptions of the new Missal are not observed in celebration, but indeed come to be interpreted as an authorization for or even a requirement of creativity, which leads to almost unbearable distortions.'"

This passage means that, at the very least, Pope Francis understands one of the most critical realities that has driven many people- especially younger people - into the embrace of local Latin Mass communities is the reality that in many parishes today, there is a whole lot of liturgical innovation going on, much of it in the name of trying to make the Mass somehow more appealing or participatory than the rubrics, the texts, or the Church documents themselves do. When this is done, what ends up happening instead is that the Liturgy can become a kind of personal entertainment, whether that is the intent or not. What's more, in some cases if people actually bring up this problem they are told that the Second Vatican Council authorized a lot of this innovation. The Council authorized texts and liturgical activity in the vernacular, it didn't authorize people to turn the Liturgy into some form of contemporary schtick. 

If the end result of Traditiones Custodes is that the Missal of St. Paul VI as modified by St. John Paul II (and released in the English speaking world at Advent of 2011) becomes in fact as well as in law "the unique expression of the lex orandi of the Roman Rite," (Traditiones Custodes Art. 1) then we should revisit afresh the ultimate liturgical document which governs this rite, Sacrosanctum Concilium, the Second Vatican Council's Constitution on the Sacred Liturgy. SC 36 tells us that:

36. 1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.

2. But since the use of the mother tongue, whether in the Mass, the administration of the sacraments, or other parts of the liturgy, frequently may be of great advantage to the people, the limits of its employment may be extended. This will apply in the first place to the readings and directives, and to some of the prayers and chants, according to the regulations on this matter to be laid down separately in subsequent chapters.

3. These norms being observed, it is for the competent territorial ecclesiastical authority mentioned in Art. 22, 2, to decide whether, and to what extent, the vernacular language is to be used; their decrees are to be approved, that is, confirmed, by the Apostolic See. And, whenever it seems to be called for, this authority is to consult with bishops of neighboring regions which have the same language.

4. Translations from the Latin text into the mother tongue intended for use in the liturgy must be approved by the competent territorial ecclesiastical authority mentioned above.

In other words, yes the liturgical texts may be translated into the vernacular language and used, but this doesn't do away with the Church's patrimony of Latin. We in the Western Church are part of the Latin Rite. Parts (or even conceivably all) of a Mass in the Rite of St. Paul VI could be said or sung in Latin. Realistically, the parts most likely to be in Latin would likely be major chants such as the Sanctus, the Agnus Dei, and perhaps even the Gloria, especially for major feast days. Related to this is what Sacrosanctum Concilium said with regard to the use of Gregorian chant:

116. The Church acknowledges Gregorian chant as specially suited to the Roman liturgy: therefore, other things being equal, it should be given pride of place in liturgical services.

But other kinds of sacred music, especially polyphony, are by no means excluded from liturgical celebrations, so long as they accord with the spirit of the liturgical action, as laid down in Art. 30.

Gregorian chant should be given pride of place in our liturgy? In many parishes today, you wouldn't even know that the document said this, you'll be hard-pressed to find chant in many places, even though there are beautiful anglicized versions of Psalmody and musical chants in the Gregorian style for the Mass. Yes, they can be had, some parishes use them. Many do not. 

The section I mentioned above mentions Article 30. That article talks about the full and conscious and active participation of the people, but what exactly does it say?

30. To promote active participation, the people should be encouraged to take part by means of acclamations, responses, psalmody, antiphons, and songs, as well as by actions, gestures, and bodily attitudes. And at the proper times all should observe a reverent silence. [Emphasis mine]

Many of our parishes in the Diocese of Knoxville clearly get this part of the message of Sacrosanctum Concilium. If you come before Mass you can find the naves of many of our parishes observing an appropriate level of silence. However, I have visited many parishes over the years in many places in various States and localities, and there are plenty of parishes where the period immediately before and immediately after the liturgy becomes Social Hour in the presence of the Tabernacle. I have written about this particular problem before. I'm a big believer in parish fellowship and in the communio of brothers and sisters in the Lord Jesus. But the nave of a church and the area near the sanctuary is not a place of conversation, God's House is a House of prayer. Most Parish grounds have plenty of places where people can go to carry on fellowship, conversation, and enjoyment of each other in the Lord. We should make better use of those places more often.

Many people have made their way to the Latin Mass because they are desperately looking for the reverence and awe in the worship of a Holy God that they should be able to find at their parish of residence. Sadly, I have known priests over the years who have faced great persecution from parishioners and even people in authority for attempting to do nothing more than the things that Sacrosanctum Concilium encourages us to do in our worship.

The Church has the liturgical and musical heritage to be able to give parishioners who have become attached to the Latin Mass-and to all of God's people-the reverence and awe of worshiping the Thrice Holy God within the Ordinary Form of the Mass itself. Nowhere in the documents of the Second Vatican Council is it even suggested that traditional behavior such as sacred silence in the presence of the Tabernacle, Communion rails, kneeling, chalice palls or chalice veils, fine vessels for the elements of the Eucharist, Sanctus bells, or Gregorian chant should be done away with. Some of the things on that list are more required than others, but all of them bespeak an atmosphere of reverence and holy worship for Our Lord.

In addition, both clergy and the People of God at large should comport themselves appropriately for Divine Worship. The hymns used ought to be more traditional in their composition, not simply because they are old (for we know that things that are old are not always necessarily good), but because more traditional hymnody often reinforces essential Christian doctrine in the lyrics, and we all know that for some people, often through no fault of their own, the Liturgy will be the only Christian education they get this week. Psalmody should be simple, preferably in some mode of chant (remember that bit about pride of place). [For more about the Church's teaching on the use of music in liturgy, it is helpful to read the Church document from the Second Vatican Council Musicam Sacram given to us by Pope Saint Paul VI.]

 The clergy ought to wear beautiful and reverent vestments as their Parish can best afford, because this is for Jesus, and that's Him on the altar. A Byzantine Catholic priest friend of mine wisely says that our vestments should be seen as a form of sacred iconography. They should not look like something out of That 70's Show. Yes, use Latin from time to time at points in the liturgy, and we should teach the people some of the simple Latin chants so that they know and understand what they mean, such as the Sanctus, the Agnus Dei, and even the Gloria. Sometimes Extraordinary Ministers of Holy Communion are necessary in the Mass, but the number should never be a great many because deacons ought be prepared to make themselves available to distribute Holy Communion if needed, and priests should never be afraid to use their deacons, that is why we are here. If your parish has a Communion rail, use it.

Priests and deacons should be unafraid to preach the Word of God, and even to wax theological or doctrinal in their sermons/homilies. The people of God can take the Truth, and if they can't, they need to examine their consciences, and yes, brother clergy, that includes us as well, sometimes we need to be preaching to ourselves. To that end, increased time should be made for confessions on the part of priests, and priests and deacons should figure out how to schedule more time for Eucharistic adoration and Benediction. 

These are just a few of the things that we can do to make the Ordinary Form of the Liturgy in the Latin Rite something that is filled with reverence, beauty, Truth, and the fear of God. There is much more that can be done, but I am convinced that if some of the things I have mentioned here were actually carried out with care and love of God, we might see some of those young people with families in our diocese who prefer the Extraordinary Form for the reasons of reverence be able to feel more at home in a regular Parish Ordinary Form setting. 

We should be able to go to Mass and truly feel an otherworldly experience, because it is otherworldly, it is meant to be a type of Heaven on Earth.


NOTE: It should be noted, as His Eminence Raymond Cardinal Burke and others have pointed out, Traditiones Custodes has apparently been prepared in such haste that a Latin typical edition of the document has yet to be prepared, and there are translation differences between the Italian and English documents that may prove significant. I myself note that the document does not even appear to be properly numerically divided, which is why I did not cite its sections in the way that I normally would any other Church document.

In making this weblog post, I feel compelled to point out that I am asserting my canonical rights under Canon 212 §2-3 of the Code of Canon Law.

The Irish Letter

Last week I happened across a column in The Irish News, I was alerted to it by a friend of mine on social media, Father Paddy McCafferty of Corpus Christi Parish in West Belfast. (Those of you who want to hear solidly Catholic homilies rooted in the faith need to check out Father Paddy, who fears nobody but God in his preaching.)

There are a few of you who read this blog who know me well enough to know that I have a political science degree in my secular training. Those very few of you who have known me for years are aware of the fact that I have strong views on a lot of things, both political and religious.  I even have strong views on Irish and British politics. However, aside from discussing the politics of Ireland and Britain with friends who may be aware of them over the years, wading into the discussion in the pages of the print media of Ireland is not something I have ever been keen to do. To wade into the politics of Ireland when one is unfamiliar with the ground or doesn't have to live there and have to deal with political outcomes is a very dangerous game. More than one political commentator has rightly said that Irish politics, especially the politics in the six counties of the North, is like something akin to Animal Farm in terms of the chaos that it can invite.

Opinions are one thing, but until we live it every day it's just that for us on this side of the Atlantic. I am always interested to hear and read what people on the island of Ireland have to say about their situation and current events, but I neither think it right for me to attempt to tell Irish people what they should think of their own situation, or tell my fellow countrymen what they should think about Ireland. It is for me to observe as an interested human being, a Catholic, a Christian... and if I comment on such things, it will be to others who I know who may have an interest.

However, my longstanding policy of reading the Irish papers (especially those in the six counties of Northern Ireland) but never opining in print about things to be found there came to a temporary halt last week when I read the column in question by Irish News columnist Tom Collins alleging (amongst other utter nonsense) that a large number of the U.S. Bishops are "in thrall" to former President Donald Trump. 

Just to place things into context for any readers who may be unaware, The Irish News is the major newspaper in Belfast that represents an Irish nationalist political perspective. (The Belfast Telegraph is its moderate Unionist counterpart.) In times' past, even in relatively recent times, the editorial line of The Irish News as a voice of moderate nationalism would have also meant a line of deference or at least positivity toward the teachings of the Catholic Church, since not so terribly long ago in an Ireland far far away, a lot of professing nationalists were also Catholics who went to Mass on Sunday. That Ireland and that deference are, of course, things of the past today for various reasons I will save for a post on some other day.

After reading Mr. Collins' column, however, what he said about the U.S. Bishops, Joe Biden, Donald Trump, abortion, and the Pope went from ridiculous on the one end, to the simply false on the other. After praying, I felt that I had to respond because Irish readers might read that column and they might actually think that what Collins was saying represented the way things actually are, and I don't believe that it does. So since Tom Collins decided to wade into the world of American politics and the Catholic Church in America, I decided to make an attempt to wade into the pages of The Irish News in response.

As always, my published opinion is just that, my own opinion. However, it is rooted in both Church teaching and reality on the ground here in this country. To my complete surprise, my letter in response to Mr Collins' column was published in The Irish News today, July 12th:

Editor;

I have read with utter astonishment Tom Collins' article in The Irish News (July 1st) insinuating that there is a large “pro-Trump” faction among the U.S. bishops and that the bishops are “in thrall” of Trump. I have not decided whether Mr. Collins is largely unaware of U.S. internal political affairs, or ignorant of American ecclesiastical affairs. I will not speculate about whether he understands Catholic doctrine regarding the worthiness to receive Holy Communion, though if he did, I have my doubts that he would have written his piece. 

Considering some of the things that came from U.S. Bishops during the Trump Administration about Donald Trump and his policies (including the Archbishop of Miami comparing him to the famed American television character Archie Bunker), as well as the near-daily denunciation of the Trump Administration’s immigration policy, the notion that the Bishops are-or ever were-in thrall of Trump is the most ridiculous thing I've ever read. Compared to the treatment given to professing Catholic Biden, the Bishops rode Trump, who is not Catholic and never pretended to be, harder than a wild bull at a Texas county fair. By comparison, the USCCB has had very little to say about the humanitarian crisis at the U.S. Border with Mexico since Biden took office, and Biden’s policies have grossly exacerbated the problem, which his administration has yet to address.

That is not meant as a criticism of American bishops, either individually or as a corporate body. As Bishops of the Catholic Church, it is their right and duty to address civic issues in accordance with the teachings of the Catholic faith as they best see fit, but they have not been in thrall of anyone, least of all Donald Trump.

The issue of Eucharistic coherence and the worthiness to receive Holy Communion is not a partisan political issue. Someone who professes to be a Catholic but who does not believe in the moral teachings of the Church, or who publicly promotes policy that is not in accord with the moral law or most basic moral teachings of the Catholic Church, such as the killing of the unborn through abortion, should not receive Holy Communion, regardless of their station in life or their political beliefs. In that regard, it doesn't matter if you're Joe Biden or Joe who picks up the neighborhood rubbish. 

Yours Respectfully, &c.

Deacon David Oatney

White Pine, Tennessee USA

Personal God, Personal Relationship (Bulletin Column 7/4/2021)

 

As we celebrate the 245th birthday of our country this weekend, I also want to personally welcome Father Jim Harvey to our Holy Trinity family. I know that you will all join me in praying for a joyful and fruitful pastoral Ministry for Father Jim here with us. Be sure and take the time to make him feel welcome, and let him put some names with some faces as we walk together on this journey to the fullness of the Faith and the Kingdom of God.

One of the things we are often asked by many of our evangelical friends and neighbors is whether we have a personal relationship with Jesus Christ. This isn't necessarily the best theological language, and it's important to remember that the phrase doesn't appear anywhere in Sacred Scripture, yet it does convey an important truth. We believe in and serve a personal God, and that God sent his Son, the Second Person of the Trinity, into the world to really live among us and to give his life as a ransom for us, so that we might be forgiven of our sins. Jesus loves us so perfectly and so completely that there is no way that we will ever be able to describe how deeply that he loves us. The God who loves us so much that he sent his son- both God and Man - to die for us created us out of love and he wants for us to love him in return for the good of our own souls. Jesus Christ "emptied himself and took the form of a slave" (cf. Philippians 2:7), and that means that we can enter into a personal relationship with Him, a relationship that He wants for us to have.

Perhaps the most obvious and critical way to do this is through our prayer life. The Lord knows everything, so he understands how busy our schedules are. He knows that we won't always meet our personal prayer goals, but the purpose of prayer is to build our relationship with God in the most personal way we can, by talking to Him just as we would a friend. If you aren't coming to Eucharistic adoration or Benediction once a month, set aside an hour of your time on a Saturday for Jesus, or come to Mass a few minutes early for Benediction on the first Saturday of the month and share prayer with your fellow parishioners. 

Are you taking the time for a daily Rosary? There's no better way to get to know the Lord than through his Mother. If your daily grind makes it difficult for you to pray the Rosary in the ordinary way, Bishop Robert Barron has led a wonderful Rosary with meditations on the mysteries of the Lord's life, and you can find it on YouTube by simply searching "Bishop Barron Rosary." Perhaps you are ready to enhance your prayer life by including the Prayer of the Church, the Liturgy of the Hours, in your daily way of talking to Our Lord. If you'd like to learn more about the Liturgy of the Hours, feel free to email or call me or any of the other deacons (and Father Jim I'm sure), and we will be happy to get you started. The internet makes the process easier than it has ever been before. With Father's permission, I might even be willing to lead a public celebration of the Liturgy of the Hours in the parish again; we have done it a couple of times before. However you might be working to better your prayer life, know that the Lord loves you and He wants to hear from you, He looks forward to it every day.

Another way that we can deepen our relationship with Jesus Christ is by being Christ to others. A few weeks ago, I shared with you how wonderful it was to again see so many of your smiling faces. The pews are beginning to look full on Sundays, and things are slowly getting back to normal in our Parish life   Over the last several weeks, I think the hospitality for which our parish is well known has been on full display for everyone to see. Nevertheless, there are some parishioners who still have not felt comfortable rejoining us in community for the Eucharist. If you know of a parishioner who hasn't been with us for a good while, consider giving them a call. Invite them to return to Mass and to other Parish events. Consider offering a ride if one is needed, and don't be afraid to ask if there's anything you can do to help. Often, during the prayers of the faithful, many of you will note that I remember the sick and the homebound of our parish, but we should all do the same, remembering especially those who have been with us but haven't yet returned.

As we continue on our journey with the Lord in a time of change for our Parish, let us commit to ourselves and to one another to grow in our relationship with Christ, and in doing so, to be examples of Christ to one another.