Thursday, December 30, 2010
It is obviously necessary that the detailed reports for each country, prepared by the member associations of the Una Voce Federation, be kept confidential, but Leo Darroch, the President, is able to make some aspects public in his introduction to the report available on the website, and I thought I'd make some general observations of my own.
The overarching conclusion of the report is that progress has been very slow since the Motu Proprio came into force, in most (in fact nearly all) places. This is not because of the terms of Motu Proprio itself, which are extremely liberal - any priest can say the Mass privately, any Parish Priest can introduce one into his parish schedule, the laity can ask for it and must be given it. Rather, it is because of a continuing negative attitude towards the Church's liturgical traditions. I wouldn't single out bishops in this repect: hostility from the laity, from ordinary priests, from priests in roles of authority (area deans, seminary rectors, vicars general or whatever), bishops, cardinals, and even in a few cases officials of the Roman curia, all have their part to play. At every level in the Church one will find people enthusiastic about the Traditional Mass, people ferociously opposed to it, and people who are indifferent. The problem is that the opponents of the Traditional Mass, who are now in effect opponents of the Motu Proprio and of the Holy Father's promulgated will and policy, are too often in a position to make things unpleasant, or impossible, for those wishing to make use of their freedom to attend or celebrate the extraordinary form of the Roman Rite.
The Traditioinal Mass is reletively easy to impede because in order to start saying it most priests need special training, which takes time, and in order to introduce it into a parish a priest needs a good deal of time, effort, and resources, in preparing the faithful, training servers, finding ways to celebrate 'ad orientem' and so on. This patient work can be undone in a moment if a priest is moved to another parish, or if there is a sufficient fuss orchestrated in his parish. It is always easier to destroy than to build up, so the effort of liturgical restoration will always be an up-hill task.
This was true before the Motu Proprio came out, and the MP has made a positive difference, at least in many places. Some, obviously not all, of those indifferent to the Traditional Mass have begun to engage with it at some level, and in some cases have become enthusiasts for it. Some, but not all, of the people in authority who were previously holding things back have adopted a laissez-fair policy.
Others have at least modified their opposion - as one priest remarked to me, the Motu Proprio seems to have got many people in authority in the church to apply the terms of the 1988 document, Ecclesia Dei Adflicta (EDA). EDA said that where there was demand, some provision should be made, and Summorum Pontificum says that any priest can say the Mass, and any lay group demand it. What we found after EDA too often was that no provision was made, and what we find after Summorum Pontificum is that the free for all it legislates is resisted, but an EDA-type 'provision' is finally made. Thus one frequently hears that a priest should not start saying the Traditional Mass because it is already being said in a particular church in the diocese - not necessarily nearby. This kind of argument simply has no basis in the provisions of Summorum Pontificum.
There are wide areas of the Catholic world, however, where in the face of determined opposition and an only incipient lay organisation to support priests wishing to say the Traditional Mass, very little has been acheived in the last three years.
The countries where most progress has been made are France, the United States of America, and England and Wales. The Latin Mass Society is the oldest association in the Federation, and is also the best funded, and it has the most complete organisation, in terms of having a national network of representatives and a staffed headquarters. Looking around the world it is evident how important a lay organisation supporting the Traditional Mass is, but also how difficult it is to establish and maintain such an organisation if there is very little going on: if there are no Traditional Masses to go to, it is hard to maintain or develop enthusiasm for it. In England most Catholics don't know what the Traditional Mass is, and we are better off than almost anywhere else in the world.
One question which I asked as I read the reports was about the Motu Proprio's mechanism for taking appeals for the Traditional Mass from groups of laity, first to a parish priest, then the bishop, then to Rome: my question is whether this mechanism is actually functioning as it should be, and whether it is able to produce results.
At first glance the answer seems to be 'no'. A number of strategies are used to circumvent it: it is claimed that all the members of the group requesting the Mass must demonstrate their committment to the Mass in some arbitrary way, or must all come from a single parish, or must be of some arbitrarily large size. These sorts of claims are contrary to the spirit and letter of the Motu Proprio. But the most common, and perhaps most successful, ploy in many places appears to be simply ignoring the appeals. A group of faithful compose a letter to a parish priest, with a peitition with a good number of signatures; it is duly delivered to a parish priest, and there is no response. Or perhaps the priest says he can't satisfy the request, and passes the matter on to the bishop, or the original group of faithful takes it to the bishop, and there is no response. What, they are entitled to ask, are they supposed to do at that point?
The answer, I suppose, is that after delivering copies of their appeal two or three times, they include a reasonable deadline for a response (a month, say) and if there is no response they go to the next stage in the process (from priest to bishop, from bishop to Rome). Obviously this is far from satisfactory, since the bishop or the Roman authorities will want to see what response was made at the earlier stages, and the lay appellants have no paper trail to offer beyond a certificate of posting. However, it would be better than nothing.
And then, with or without a satisfactory paper trail, the appeal goes to Rome, and again the lay group may hear little or nothing. But - and this is what emerges eventually from reading these reports - this may not indicate that nothing is happening. For the first recourse of the officials at the Pontifical Commission Ecclesia Dei is to take the matter up with the bishop, and they will do so confidentially.
The lay group probably won't be kept in the loop. This may be annoying for the lay organisers but it is clearly for the best: the necessary negotiations are not most productively carried on in the full glare of publicity. The important question is: is the PCED able to persuade bishops to be more friendly towards the traditional Mass, and to accede to a specific request? The answer to that is (a) the PCED does not have the power of life and death over bishops, so its job is extremely difficult; (b) we are at the early stages of these negotiations, which in the normal course of things can take years; (c) there are in fact documented cases of intervention by the PCED, for example in a case in Croatia, and finally (d) the failure of these negotiations, if indeed they do fail, is an enormously important source of information for the PCED which will go towards deciding how the legal status of the Traditional Mass should be developed in the future.
To develop this last point, consider the history of the legalisation on the 1962 Missal since the Council. First (not counting the 'English Indult'), we had the Indult of 1984. It was written in pretty restrictive terms, but it was intended to make it possible for the needs and aspirations of those attached to the Traditional Mass to be met, without anyone going into schism. It failed, because it wasn't applied generously enough- there weren't enough Masses being said according to the 1962 Missal, and the people attached to that Missal felt marginalised. It failed in a very public way, with the 1988 consecrations: the situation from 1984 to 1988 wasn't one to inspire confidence in Archbishop Lefebvre and his followers. So in 1988 we got another Indult, this time with an explicit appeal from the Holy Father, John-Paul II, that bishops be 'generous', and a special Roman department to oversee the situation. But this failed also: the exhortation led to only a trickle of extra Masses being said around the world.
Having entrusted the provision for the Mass of 1962 to the bishops of the world in 1984 and 1988, Pope Benedict apparently decided that this wasn't working and took the matter, to a large extent, out of their hands, in the Motu Proprio of 2007. Now if this turns out not to work, as a result of bishops and others being able to block the development of provision for the Mass, what will the next move be? To some more restrictive legislation? That's not the way things are going. If the Holy Father is convinced that the legal structure created by the Motu Proprio can't be made to work, he will substitute something which is fully bomb-proof. What that might be I don't know, but we've all heard rumours about personal prelatures, treating the 1962 Mass as something more like the Ukranian Rite with its own bishops and so on. The important thing is that there are various possible ways forward which will make it harder for anyone to keep the Traditional Mass boxed in. And it is in one of those directions which we will be heading if this situation, of the Motu Proprio not being applied properly around the world, continues.
Tuesday, December 28, 2010
This notice was first published on 20 December 2010
The priority for all of our meat is to ensure animal welfare of the highest standard; to ensure this we work closely with and are approved by the Humane Slaughter Association (HSA). Our practices are also in line with the recommendations of Compassion in World Farming and the RSPCA.
All our lamb is electrically stunned before slaughter, meaning that animals are unconscious and are not subjected to pain. UK law currently permits halal slaughter both with stunning and without. However, to maintain Red Tractor assurance scheme standards, signified by a logo on the label, (which all Waitrose Meat & Poultry achieves) all animals must be pre-stunned. New Zealand law requires all animals to be pre-stunned at slaughter.
To give our customers choice, our Duchy Originals from Waitrose lamb is not halal blessed at slaughter and, from 3 January 2011, the English, West Country & Dorset lamb sold on our service counters will also not be halal. All other Waitrose meat and poultry is non-halal.
However, we will continue to allow the halal blessing for other lamb (with the exception of Duchy Originals from Waitrose and the English, West Country & Dorset lamb sold on our service counters) so that abattoirs can sell the parts of the carcass that we don't use to other markets - this minimises food waste, keeps prices down for our customers and helps our farmers to be competitive.
As far as labelling is concerned, there is currently no UK labelling scheme for halal and we believe this is a matter where Government should lead.
Clearly Waitrose is responding to pressure, but they want to hold the line on labelling. The issue has aroused the interest of a small group of people, who from Jan 3rd will be able to avoid the hallal lamb, but Waitrose don't want to draw wider attention to the fact that perfectly ordinary-looking meat on their shelves is hallal.
Is this a problem? Christian Voice likens the meat to that offered to idols, which should be avoided - though not at all costs - according to St Paul, since, they say, 'Allah' is not the same deity as the Christian God.
On philosophical grounds I personally take a wide view of when people are referring to the same God. If two groups of people are talking about the Supreme Being, but group A has detailed views about Him which differ from those of group B, and it so happens that the real Supreme Being conforms to the description of group B, I'd say that group A is referring to the same entity as group B but has various mistaken views about Him - within pretty wide limits. For this seems to be how 'referring' happens in ordinary life: if a feminist thinks Homer was a woman, say, she is still talking about the same person ('the author of the Iliad') as the conventional scholar who thinks Homer is a man. However I'm open to persuasion on this point.
What strikes me as unavoidable is that eating meat which is ritually slaughtered and blessed by an iman is a (small) way of taking part in the Islamic religion. This may not be intentional, but if you know about it you should avoid doing it - though not at any cost - unless, of course, you think that Islam is the true religion. Because participation in a religion implies endorsement of that religion.
Saturday, December 25, 2010
Various members of the family, including myself, have been suffering from some sort of bug, so we broke with our usual practice of going to Midnight Mass. Instead we went to the Second Mass of Christmas, the Dawn Mass, celebrated by Fr Aldo Tapparo in St Anthony of Padua, Headington.
Christmas Day shares the special privilege of All Souls Day, on which priests may say three Masses - and so there are three Mass formularies: Midnight Mass, Dawn Mass and the Mass of Christmas Day.
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Wednesday, December 22, 2010
Fr Boniface Hill OSB, Monk of Downside, will celebrate this Mass, at 12noon.
Fr Hill was instrumental in the Latin Mass Society's Priest Training Conference in Downside in August.
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Sunday, December 19, 2010
2. The faithful are spared the tiresome clerocentrism that has so overtaken the celebration of Holy Mass in the past forty years.
3. It has once again become evident that the Canon of the Mass (Prex Eucharistica) is addressed to the Father, by the priest, in the name of all.
4. The sacrificial character of the Mass is wonderfully expressed and affirmed.
5. Almost imperceptibly one discovers the rightness of praying silently at certain moments, of reciting certain parts of the Mass softly, and of cantillating others.
6. It affords the priest celebrant the boon of a holy modesty.
7. I find myself more and more identified with Christ, Eternal High Priest and Hostia perpetua, in the liturgy of the heavenly sanctuary, beyond the veil, before the Face of the Father.
8. During the Canon of the Mass I am graced with a profound recollection.
9. The people have become more reverent in their demeanour.
10. The entire celebration of Holy Mass has gained in reverence, attention and devotion
Saturday, December 18, 2010
Well! There is plenty to do at h0me.
Wednesday, December 15, 2010
The sung Masses listed are all being sung by the Schola Abelis (they don't have a monopoly on singing at the Traditional Mass, but the two other groups who regularly do so aren't doing anything this quarter as far as I know).
Please support these Masses! And please support the Schola Abelis, which doesn't run on thin air. You can see their Gloria TV videos here.
And please support the Latin Mass Society, without whose encouragment, practical support and in many cases financial sponsorship many of these events would not be taking place. If you are reading this, and are not a member, why not join up? If you are a member, you can give a year's subscription to a friend as a gift.
Tuesday, December 14, 2010
This is a serious blow to our immediate plans. The Latin Mass Society and the St Catherine's Trust (which runs the Summer School, sponsored by the LMS) will, however, recover; it is too late to find alternative venues for Summer 2011, but the LMS will be holding a Priest Training Conference in the spring in Buckfast, and the SCT is having its annual Family Retreat in the Oratory School in April. We'll find other venues for our other events in time.
We will be ok - but Ushaw won't. As the trade unions have been saying recently, 'some cuts don't heal.'
We've had similar experiences before: Catholic venues we thought of using closing, in whole or in part, while our plans were still being made. We are witnessing the end-game for great swathes of the Catholic Church as an institution in England and Wales. Before anyone says that people are more important than institutions, it is the disappearance of the Catholic people who have precipitated the closure of the institutions, in most cases, but now we are going to see a death spiral.
With fewer institutions to bear witness to the Faith, Catholics and those who might have become Catholics won't experience it, it won't be sustained in them as it should be. The lack of faith and the lack of warm bodies will undermine the remaining institutions. And when they close down, it will get even worse.
Of course, the sale of the buildings, many of great architectural merit and others in prime locations in cities, will keep the Church's administrators in paper clips for a long time to come. They have nothing to fear. The next generation of Catholics, by contrast, will have to start again.
No doubt the institutions now closing could have been better at embodying the Catholic Faith. But just look at those buildings, the art, the rolling acres: we're never going to get that back. The achievements of the 19th Century in making the Faith palpable to the senses will have been lost forever.
Participants of the 2010 LMS Priest Training Conference at Ushaw
Not being a Londoner I've not seen this before. It is good to see the side chapels being used for Mass, although the faithful were spilling out into the nave.
Something else I've not seen before was the Tabernacle in the Blessed Sacrament Chapel dressed in Rose (for Gaudete Sunday).
There are a few more photos here.
Monday, December 13, 2010
I saw this with the homeschoolers on Fr Andrew Southwell's tour of the V&A: St Lucy, pictured as usual with her own eyes on a dish. She was blinded during the course of her persecution for the Faith, before giving her life for it. She holds a palm of martyrdom.
St Lucy, pray for us! Happy feast!
Saturday, December 11, 2010
Fr Andrew Southwell, the LMS' National Chaplain, gave one of his regular art tours for homeschoolers. Last year I went on one with my oldest daughter in the National Gallery; this one was at the V&A. There were 25 to 30 parents and children there, it was great fun. We looked at a number of late medieval nativity scenes on altar pieces and some other things, including sone very fine monstrances, paxes and other pieces of metalwork.
One of the explanatory signs diffidently explained that indulgences were believed to shorten purgatory for a soul.
Who were these strange people called Catholics, and when did they die out? Actually, our little tour shows that we are not only still alive, but breeding...
A group of us had a very nice lunch afterwards down the road in an Italian restaurant called Rocca di Papa, appropriately enough.
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Thursday, December 09, 2010
Unless The Tablet is deliberately misreporting, they clearly weren't talking to anyone with access to the facts. As I remarked in my letter to The Tablet (in a passage they chose not to print) the responses they had from dioceses were off-the-cuff remarks, and hardly a proper basis for contradicting the detailed facts and figures anyone can download from the Latin Mass Society Mass Listings.
Here is Paul Inwood's post:
#9 by Paul Inwood on December 6, 2010 - 4:11 pm
In my diocese (mentioned in the Tablet reportage but with a lower number of churches than is actually currently providing the EF), we already had a fairly generous provision of EF Masses before SP. Now we have more of them, but it is the same 30 or so people who are simply travelling round to more places to attend (apart from those on the Isle of Wight). There is no discernible increase in numbers. More Masses, same tiny uptake. I wonder how many other diocese mirror this?
Notice he says that it is 'the same 30 people' as before the Motu Proprio, spreading themselves more thinly across more churches in the diocese. As Director of Liturgy he may know how
many churches have the TLM, but he has clearly never been to the FSSP Mass in Reading.
Five years ago about 40 people used to go to these Masses. Since then a lot has happened, including the Motu Proprio, and the number has more than doubled. On a good day we have 100 people; numbers never dip below 60.
This is at the same time as other churches have started to offer the Mass. Plus people in the northern part of the diocese can easily pop over the diocesan boundary to Oxford, where numbers have also doubled since the Motu Proprio. Plus there is an important centre for the SSPX down the road in Newbury.
So how many people regularly attend the Traditional Mass in or from the Portsmouth Diocese? It's a lot more than 30, Mr Inwood!
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Now I'm back at my desk I can add this photo to the post
I can count 60 lay heads in this photograph. You can't see the back row, of course, or the people in the choir loft (there were six singers and a bunch of small children); more importantly through the opening on the right there is a sort of annex where between 20 and forty people usually sit. This photo was taken in October 2010.
Happy now, Mr Inwood?
Monday, December 06, 2010
On the First Sunday of Advent I was able to get my Oxford singers to Reading, to sing at the regular Sunday Mass said by the FSSP in St William of York.
Here we are singing the Offertory, with the Offertory verses.
We'll go down again next term, to give the local singers a break.
There are a couple more videos on the Schola's blog.
Wednesday, December 01, 2010
We can now announce another training day, this time in York.
Server training in Oxford in the spring.
The Sodality of St Tarcisius will be holding a server training day at the Church of the English Martyrs in York on Saturday 12th February 2011. It will run from 10.30am and conclude with Mass at 4pm.
The day will be suitable for men and boys who are beginners as well as servers who have some experience. Tuition will be given in Latin pronunciation as well as the practical aspects of serving, and will be tailored to the requirements of the participants.
Participants are asked to bring their own lunch, although tea and coffee will be provided. There will be no charge.
Anyone interested in attending is asked to contact Paul Waddington by e-mail on firstname.lastname@example.org.