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  First Sunday after Easter [Low, or Quasimodo, Sunday]
Posted by: Stone - Yesterday, 05:12 AM - Forum: Easter - Replies (2)

INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER, called DOMINICA IN ALBIS.
Taken from Fr. Leonard Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year, 36th edition, 1880

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Why is this Sunday called Dominica in Albis or White Sunday?

BECAUSE on this day the neophytes laid aside the white dress which, as emblem of their innocence, they received on Holy Saturday, and put on their necks an Agnus Dei, made of white wax, and blessed by the pope, to remind them always of the innocence for which they were given, and of the meekness of the Lamb Jesus.

For which reason the Church sings at the lntroit: As new-born babes, alleluia: desire the rational milk without guile. Alleluia, alleluia, alleluia, (i Pet. ii. 2.) Rejoice to God our helper: sing aloud to the God of Jacob. (Ps. lxxx.) Glory, &c.

PRAYER OF THE CHURCH. Grant, we beseech Thee, Almighty God, that we, who have completed the paschal solemnities may, through Thy merciful bounty, ever retain them in our life and conversation. Through.

EPISTLE. (i John v. 4 — 10.) Dearly beloved, Whatsoever is born of God overcometh the world; and this is the victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the spirit which testifieth that Christ is the truth. And there are three who give testimony in heaven: the Father, the Word, and the Holy Ghost, and these three are one. And there are three that give testimony on earth: the spirit, and the water, and the blood: and these three are one. If we receive the testimony of men, the testimony of God is greater: for this is the testimony of God, which is greater, because he hath testified of his Son. He that believeth in the Son of God, hath the testimony of God in himself.

Quote:INSTRUCTION. As in his gospel, so in his epistles, and especially in this, St. John proves the divinity of Christ which had been denied by some heretics. He says that Christ had come to purify all men from sin by water and blood, that is, by His blood shed on the cross for our reconciliation, and by the water of baptism to which He has given the power, the divine effect of His blood, and has thus proved Himself the divine Redeemer. This His divine dignity is attested by the Holy Ghost who lived in Christ and worked through Him with His fulness, and when sent by Him after our Lord's Ascension, produced most wonderful effect in the apostles and the faithful. As now on earth three, the Spirit, water, and blood, give testimony of Christ's divinity and agree in it, so also in heaven three, the Father, who calls Him His beloved Son, (Matt. iii. 17.) the Word, or the Son Himself, who wrought so many miracles, the Holy Ghost, when He descended upon Him at the baptism in the Jordan, (Luke iii. 22.) give testimony of His divinity, and these also agree with one another in their testimony. If Christ is truly God, then we must believe in Him, and this faith must be a living one, that is, it must prove fertile in good works, and this faith conquers the world by teaching us to love God above all, to despise the world with its pleasures, and to overcome it by indifference. Let us strive to have such faith, and we shall overcome all temptations and gain the eternal crown.

ASPIRATION. O Lord Jesus! strengthen me by a lively faith in Thy divinity, so that I may not succumb in the spiritual combat against the world, the flesh, and the devil, and be eternally lost.

GOSPEL. (John xx. 19 — 31.) At that time, When it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came, and stood in the midst, and said to them: Peace be to you. And when he had said this, he showed them his hands and his side. The disciples therefore were glad, when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained. Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. And after eight days, again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then he said to Thomas: Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered and said to him: My Lord and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God; and that, believing, you may have life in his name.


Why does Christ so often wish peace to the apostles?

To show that He only, by His death and resurrection, has made peace between God and man, and that His fol- lowers should be known by their harmony. (Joint xiii. 35.) There is a threefold peace: peace with God, by avoiding sin; peace with ourselves, that is, a good conscience; peace with our neighbor by the exercise of charity. This threefold peace is necessary for our salvation.


Why did Jesus breathe upon the apostles when giving them the power to forgive sin?

To show that, as bodily life was once given to Adam by the breath of God, so should the spiritual life, be given henceforth by the apostles and their successors through the Holy Ghost in the Sacrament of Penance, to the children of Adam who were spiritually dead.


Why did God permit Thomas to doubt the Resurrection of Christ?

That Thomas as well as we, says St. Gregory, should be strengthened in humble belief in the Resurrection of Christ, and that all doubts should be removed.


Had Thomas true faith when with his own eyes he saw Christ?

Yes, for he saw Christ only in His humanity, and yet testified to His divinity by exclaiming: My Lord and my God!


Is it true, meritorious faith not to be ready to believe before seeing that which is to be believed?

By no means; for faith consists precisely in firmly holding as true that which is not seen. Therefore Christ calls him blessed who has not seen and yet believes.


When is faith true and meritorious?

That is true faith which firmly believes all that God has revealed, whether written or unwritten, and when one lives in accordance with that faith; for faith in Jesus simply does not save us, when that which He has commanded is not performed. (Matt. vii. 21.; James ii. 20.) That faith is meritorious which without doubting and without hesitation willingly submits the understanding to revealed truths which it cannot comprehend, and this for the love of God, who is eternal truth and cannot deceive.


Whence do we know for certain that God has revealed certain things?

From the Church of Christ which alone preserves the revealed word of God faithfully and uncorrupted, as it is contained in the Bible and in tradition ; by the Holy Ghost all truth is given to the Church, and Christ remains with her until the end of the world. (Matt, xxviii. 20.)


Has the Church of Christ any marks by which it may be known?

Christ's Church has these four marks: it is One, it is Holy, it is Catholic, and it is Apostolic.


How is the Church one?

The Church is one, because all its members agree in one faith, are all in one communion, and are all under one head. (Matt. xvi. 18.; Eph. iv. 3 — 7.)


How is the Church Holy?

The Church is Holy, in her Founder, Jesus Christ, and by teaching a holy doctrine, by inviting all to a holy life, and by the eminent holiness of so many thousands of her children.


How is the Church Catholic?

The Church is Catholic or Universal, because she subsists in all ages, teaches all nations, (Matt, xxviii. 19, 20.) and maintains all truth.


How is the Church Apostolic?

The Church is Apostolic, because she comes down by a perpetual succession from the apostles of Christ, and has her doctrine, her orders, and her mission from them.


Which is this true Church?

The Roman Catholic Church, for she alone has these marks. She is One in her head, the Pope of Rome, in her doctrine, and in her Sacraments, which is evident since she excludes all those who do not accept all her dogmas. She is Holy, for Christ her Founder is holy; and her doctrine and Sacraments lead to holiness, as shown by the multitude of her saints whose sanctity God affirms by great miracles. No sect has saints. She is Catholic or Universal, for she has been in existence always from the times of the apostles, as is clearly shown by the fact that from the times of the apostles there have always been some who separated from her and founded sects. The Catholic Church has always existed, and cannot perish or become corrupt, since Christ has promised to remain with her to the end of the world; she is also spread over the whole world, is always being announced to all nations, and is fitted for all generations and for all people. She is Apostolic, for she accepts no doctrine which does not come from the apostles, and she can prove that the ministers of the Church, the bishops, have come down in unbroken succession from the apostles.


Can those who remain outside the Catholic Church be saved?

The Council of Trent (Sess. V. in the Introduction) assigns the Catholic faith as the one without which it is impossible to please God, and the Roman Catechism teaches: (i part. art. 9.) "The Church is also called Catholic or Universal, because all who desire eternal salvation must cling to, and embrace her, like those who entered the ark, to escape perishing in the flood." According to this doctrine of the Church, which the holy Fathers affirm, only those idolaters and obstinate heretics are excluded from salvation who knowingly deny the truth, and will not enter the Church. The Catholic Church does not condemn the unbelievers, she prays for them, leaves judgment to the Lord, who alone knows the heart, and knows whether the error is culpable or not, and she calls on all her members to pray for their enlightenment.


Are we then already saved, if we belong to the true Church?

No, we must also live up to the faith which she teaches, make good use of all means of salvation, regard and honor all her regulations and commands, for otherwise the words of Christ will be verified in us: And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom (the true Church) shall be cast out into exterior darkness. (Matt. viii. 11.)

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  The Recusant: Fr Paul Robinson is still at it…
Posted by: Stone - 04-10-2021, 09:24 AM - Forum: The New-Conciliar SSPX - Replies (1)

Taken from The Recusant - Issue 55 [Eastertide 2021]

Fr Paul Robinson is still at it…


Towards the end of 2020, Fr. Paul Robinson was allowed to write an article, billed as an “Op-Ed” for the website Rorate Caeli. Entitled “Science is not a Threat to Religion,” it can be found here: https://rorate-caeli.blogspot.com/2020/0...faith.html


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Let us begin by pointing out that (as before) the article’s very title is a classic fallacy. Science as such is not a threat to the Faith, no, but the doctrine of evolution, which is not a part of science, most certainly is. It is a deadly enemy of the Faith and has arguably done more to undermine belief and practice amongst Catholics, to prevent conversions, to help souls on their way to hell and form the modern world into what it is today that any other idea or teaching. The same ought equally to be said about all the ancillary teachings which evolution demands, the big bang doctrine, the ridiculous billions of years for the earth to be formed, the bogus “geological column” hoax and all the rest. It is thanks to such toxic lies that we now have to live in an atmosphere permeated by:

Communism and Socialism. Recall that “Karl” Marx (real name Moses Mordecai Levi) proclaimed in his own words that: “Darwin’s work is most important and suits my purpose in that it provides a basis in natural science for the historical class struggle,” and that it “contains the basis on natural history for our view,” as well as making explicit mention of Darwin in Das Kapital, a book which he personally sent to Darwin, autographed and with a handwritten note of admiration on the title page (“To Mr. Charles Darwin, on the part of his sincere admirer, Karl Marx”). Class struggle, is after all, only the “survival of the fittest” in socio-economic terms. And, by the way, why shouldn’t everything be reduced to the purely economic, the materialistic, since after all, we are just matter which evolved farther than the other matter around us and not essentially different to any other animal, vegetable or even mineral in that regard..?

Captialism. As above, economics is just the survival of the fittest seen in terms of dollar bills. Many who believe that the economic theories of Marx were proved impractical and discredited forever by the various Communist countries of the 20th century (and countries such as Venezuela today) will nonetheless prove, without realising it themselves, that the spirit of Marxist doctrine is still alive and well in their own actions and approach to life. And here again, it is essentially evolutionary. It’s a dog eat dog world, where the only law is the survival of the fittest, except that “the fittest” means the company that can afford to undermine or swallow up it’s competitors. The result (virtual monopolies and the concentration of
power and wealth in the hands of very few) looks and feels remarkably similar to communism and no one need be bothered by anything resembling a duty towards his fellow man.

Why build your workers nice houses to live in? Why make sure they get plenty of holidays, decent health insurance and a wage well above what they require to live on? After all, if evolution is true and there is no spiritual element to man, only the material, the molecules and cells which make him up, then why shouldn’t he be treated like just another cog in the machine..? In the end, profit is what matters. Happiness has no place in the fight for evolutionary supremacy. Just ask anyone who has worked in an Amazon warehouse.

Feminism. Yes, it was Communist Russia which first had widespread abortion on demand, and promoted “free love” and “equality” together with a big drive to put women in overalls working in factories along side men. Our own countries which were shocked and horrified by such things back in the 1920s and 30s now accept and promote them wholeheartedly. But does it not make sense? If there is no Creator and if Eve were not really created from the side of Adam, why on earth should a wife obey her husband? And if there are some differences between men and women which go beyond the merely anatomical, who’s to say that those aren’t “evolutionary” and produced by generations of “sexism,” and not something innate and spiritual, a nature given to us by our Creator?

Environmentalism. If evolution is true and there is no Creator, then our environment, our planet, or however you want to put it, is the closest thing we have to a god since that is what gave rise to us and sustains us. And since human beings are essentially no different to the other animals, plants or even rocks we see around us, all being part of one big evolutionary continuum, then it becomes an imperative that we look after our planet, our environment, not merely within the bounds of common sense and common decency, but even at the expense of human life. Therefore it makes sense to reduce the population of the earth, to let mother earth flourish without all those parasitical human beings running around on top, digging their mines
and building their houses and laying their roads and railways. From this line of thinking, it is but a short step to...

Eugenics. After all, we got where we are by “the fittest” “surviving” (which means, in reality, the perishing of the weakest). Were it not for that, we would still be swinging from the trees. Does it not, therefore, make perfect sense to aid this process by helping “the fittest” to survive
and the weak to perish? A smaller master race makes better evolutionary sense than hordes of Untermensch, surely?

Abortion and Euthanasia. When a woman kills the unborn child in her womb, is that not just the strong (the “fittest”) killing the weak? Likewise, the law in England allowing a baby to be killed all the way up to full term if there is a suspected disability or even relatively minor
deformity (such as a cleft lip) - how can the strong survive unless the weak perish? The same surely goes for the elderly: useless eaters, as someone once said. Why would the strong look after the weak, why should we protect the vulnerable? After all, that’s not how we “evolved”!

Animal Rights. Veganism. Why wouldn’t animals have the same rights as human beings, after all, human beings are nothing more than glorified animals. It’s wrong to kill and eat people, isn’t it? So why wouldn’t it also be wrong to kill and eat other animals? And while we’re at it, how would you like to be held down and shaved for your wool, or have your skin turned into a leather belt, or your milk sold on the shelves of supermarkets? What goes for humans goes for animals. And it all makes sense because there is no essential difference between the two.

Gender Theory. “Who answering, said to them: Have ye not read, that he who made man from the beginning, made them male and female?” (Mt. 19:4) Thanks to Darwin and evolution, many people today have not read that, and even among those who have, Genesis 1 is of course a nice story but nothing more. Thus it follows that since God did not make them male Page 28 Fr Paul Robinson and female in the beginning, as a result the idea of male and female is to be viewed like everything else today: relative, changeable, a societal convention and nothing more.

Religion? This is something for old ladies and effeminate men. It makes them feel good about themselves, they find it comforting, so we might even let them continue practising it in private; just as long as they don’t go getting ideas about changing the society around them and undoing
all our plans. In any case, none of this “religion” stuff is true. It’s just stories.

We could go on, of course, but is it really necessary? The point is this. Not only is evolution a deadly threat to the faith of millions, the same might equally be said of any false “science” in the hands of men with an agenda that is not God’s. Therefore it is a matter of no small importance that we find the SSPX still continuing to support and promote the work done by one of its priests to, in effect, introduce the tenets of evolutionary thinking in amongst Traditional Catholics where it would not previously have been found. In the humble opinion of this writer, there could be nothing more deadly in the long run than what is currently being done by Fr. Paul Robinson and those aiding and abetting him. Sure, he no doubt thinks he is doing the right thing, but that doesn’t lessen the damage done. Both he and his superiors are to blame.


Setting the Record Straight

Fr. Robinson’s article begins by telling the reader that he wrote his book (The Realist Guide to Religion and Science - reviewed in Issue 46, p.42ff ) because he could see that the SSPX faithful were still clinging to old-fashioned ideas regarding the Bible and science, and he wanted to help them catch up with the forward-thinking SSPX seminary professors:
Quote:“Anyone who starts such a project knows that they have to have a strong motivation to do so. In my case, I wanted to set the record straight on the Church’s teaching on science in relation to the Bible. I could see that what I was taught as a seminarian and what I was teaching as a seminary professor somehow was not being passed on to the faithful.”

And did he? Has he “set the record straight”? Does anyone feel that the Church’s teaching wasn’t clear before, that Fr Robinson has made them more clear and less confusing?! Hmm. What is really interesting here, however, is the admission that the SSPX seminaries were and are far more modernist than the average faithful had ever guessed. What Fr. Robinson was taught as a seminarian and what he himself was teaching was somehow “not being passed on to the faithful”..! It sounds as though the liberal teaching in the seminaries that hadn’t been owned up to in the world outside and among the faithful at large, doesn’t it? Many of us will be able to recall several Resistance priests, including Fr Pfeiffer, Fr Chazal and Fr Hewko,
warning as far back as 2013 if not earlier, that a new teaching and new formation was being given in the seminaries of the SSPX, producing a new breed of SSPX priest, far more liberal than those who had gone before him. Occasional anecdotal examples would slip out which confirmed this, and Resistance families who had a son or brother still in an SSPX seminary were well aware of it, but one has the impression that it was not generally known by most
SSPX faithful, nor taken too seriously when it was known. And yet here we have a priest of the SSPX openly admitting that the rehabilitation of evolutionary ideas (the teachings of Charles Lyell for instance) was well under way in the seminaries several years ago. Furthermore, he is proud to have led the way in making these ideas “mainstream” in SSPX chapels and helping them take root in the hearts and minds of the faithful.

As for setting “the record straight on the Church’s teaching” - just think about that for a moment. Yes, it can be that a lot of Catholics get the wrong idea and need to be “set straight.” Several examples exist of Catholic teaching being hidden from sight and generally  misunderstood or totally ignored by the faithful and even the clergy, several generations before Vatican II. Take usury, for instance, or geocentrism, or extra Ecclesiam nulla salus. One could even cite Catholic Action as the domain of the laity in which the clergy participate or the gradual replacement of the virtue of prudence by a Protestant concept of “conscience” and by a veritable infestation of moral theology manuals. In each of those cases, however, to “set the record straight” it is sufficient to show Catholic teaching from before the confusion, from before the eclipse, to point to any one of the many centuries when the teaching was clearly understood by everyone. There are plenty of Councils, Popes, Saints, Doctors and Fathers of the Church to choose from. The one setting the record straight need only to show what the Church taught and what all Catholics everywhere believed in the middle ages, in the early centuries, in the seventeenth century, or whenever. He can simply point to the Church and need never himself intrude into the matter.

Here however we have something different. Fr. Paul Robinson is going to “set the record straight” about what the Church teaches when it comes to Charles Lyell and similar men. His “setting the record straight” however involves no quoting from Councils, Popes, Doctors or Fathers across the centuries. Indeed, to do so would risk undermining his cause, therefore he must largely ignore them. Instead, he presents a “synthesis” of two diametrically opposed positions, through a filter of his own making. This “interpretation” is his own and no one else’s. Richard Dawkins may talk a lot of nonsense, but he is right about one thing: evolution and the bible don’t go together; in the end you have to pick one of the two. There have been many men in recent generations, theistic evolutionists, progressive creationists or what you will, who have tried to marry the two together, and in every case they are convinced that they have got it just right; yet not one of them can agree completely with the others. Rather like the Protestants, they too are in the business of interpreting the bible rather without regard to what the Church has always taught. And like the Protestants, there are as many theories, doctrines and interpretations as there are exponents of this approach.

Fr. Robinson himself is a disciple of the late Fr. Stanley Jaki, and has described his book as an “attempt to popularize Fr Jaki’s work.” And yet even he does not agree with him one hundred percent. What the reader of The Realist Guide is being given then is the teaching of one man, and only one: Fr. Paul Robinson.

And yet he has the audacity to claim that he is the one setting the record straight. What does this mean, then, but “Listen to me! I am the voice of the Church! I am the Church! My interpretation is Catholic teaching!” - are we perhaps being unfair on Fr. Robinson? The words about setting the record straight “on the Church’s teaching” are his own, not ours. And it is hard to see what this is if not one man holding up his own fallible and highly contentious opinion as Catholic doctrine. How can anyone be sure, for instance, that it isn’t Fr Stanley Jaki who got it right, and not Fr Robinson? Or any of the other “theorists” and exponents of “progressive creation” or “theistic evolution” for that matter? How certain can anyone be that one day, after Fr. Robinson is dead, another priest won’t “interpret” his work and present his own thesis as a “setting the record straight on the Church’s teaching”..?


Condemning the Church Without Realising it

Fr. Robinson continues:
Quote:“Why is the corrective [i.e. his book ‘The Realist Guide…’ - Ed.] needed? Because many faithful, on the one hand, make a strictly literal interpretation of Genesis 1 into a matter of faith and so, on the other hand, hold that the Big Bang Theory and Darwinian evolution are, of themselves, against the faith. For them, the authentic Catholic reading of Genesis 1 is that the universe was created in a full formed state 6000 years ago.”

And for the Fourth Lateran Council. And for St. Thomas Aquinas. And for St. Basil. And for St. Ambrose. And for St. John Chrysostom. And for all the Fathers and Doctors. Indeed, find me a Father or a Doctor of the Church who teaches anything remotely resembling what Fr Robinson teaches. Fr. Robinson and men like him sometimes point to the fact that St. Augustine believed that things were created in an instant rather than in six days (the others all seem to believe in six literal days), but is there one Church Father who teaches that it took 14 billion years following an explosion? Not one single Catholic of any rank or situation believed this nonsense or anything like it for the first 1800 plus years of Church history.

But don’t worry: Fr. Robinson and the SSPX are here to “correct” them all, St. Thomas Aquinas and the Fourth Lateran Council included. Please also notice: that is, in his own words, why he wrote the book in the first place. It was “needed,” he said, to correct you, the foolish people who still believe that a day is a day, that “covered the whole earth” means covered the whole earth and that “six hundred years old” means, well, six hundred years old. Fr. Robinson was alarmed to discover that far too many people still believe in the inerrancy of Sacred Scripture, in other words. Too many people still think that what the bible says is actually true.

“But this is simply not the case…”

So there you go. They’re all wrong and I’m right, in other words. People need to stop listening to the likes of St. Thomas Aquinas and all those
other Fathers and Doctors and listen only to me.

Quote:“What I would like to consider in this article is, firstly, the authentic teaching of the Church; secondly, why some Catholics are little inclined to accept that teaching; and finally, why their fear to accept it is groundless.”

In summary then: All the Fathers, Doctors and even Councils of the Church are wrong and Fr. Robinson is right. His peculiar notions and pet theories are “the authentic teaching of the Church” and God allowed all Catholics for century after century to believe something which was not true. Well. That seems quite straight forward at least, though not very Catholic. Why is one suddenly reminded of Joseph Smith or Charles Taze Russel…?
  • “God … the creator of all things visible and invisible, of the spiritual and of the corporal; who by His own omnipotent power at once from the beginning of time created each creature from nothing, spiritual and corporal, namely, angelic and mundane, and finally the human, constituted as it were, alike of the spirit and the body.” [“Deus…creator omnium visibilium et invisibilium, spiritualium et corporalium: qui sua omnipotenti virtute simul ab initio temporis utramque de nihilo condidit creaturam, spiritualem et corporalem, angelicam videlicet et mundanam: ac deinde humanam, quasi communem ex spiritu et corpore constitutam.” - Lateran Council IV
  • “The Holy Roman Church determined in the Fourth Lateran Council that the angels along with the creatures of the world were at once created ex nihilo from the beginning of time.” - St. Lawrence of Brindisi (Doctor of the Church), commentary on Genesis 1
  • “To be sure, the Lateran Council under Innocent III declared: One must believe with firm faith that ‘from the beginning of time God created from nothing both spiritual and corporeal creatures, viz., the angelic and the mundane.’ … The Council’s words seem too well expressed and clear to be twisted into another meaning. Wherefore, my opinion is no longer just probable, but is both certain and de fide, for this is what the Council itself declares and defines.” - Cornelius a Lapide, commentary on Genesis 1 (Emphasis ours. See: catholicorigins.com and kolbecentre.org)

Quote:“The first real evidence that the Earth is millions, if not billions, of years old came to light in the middle of the 19th century.”

And what was that “evidence,” please? He doesn’t say. The answer will almost certainly be “fossil,” and the phoney-baloney so-called “geological column”. More on that shortly.

Quote:“It would not be until the 20th century that scientists figured out that there are other galaxies than our own and started to work their way to a 13.7-billion-year age for the universe.”

An interesting admission albeit perhaps an unintentional one. Here we have a little insight into how these “scientists” claim to know the age of the universe. It’s all guess work, in other words, and not exactly disinterested guess work either. They need it to be that age in order for everything they see to have come about in the way they want it to have come about. If humans took millions of years to evolve, then the earth itself needs to be at least a few billion years old. And if the earth is a few billion years old, then their pet “theory” requires that the universe be proportionately older, and its age is scaled-up accordingly. But note that the one presupposition depends on the other. If the supposed “evolution of man” isn’t in fact true, then the millions of years aren’t needed, meaning that the earth needn’t be four billion years old, meaning that the universe needn’t be 13.7 billion years old. (By the way, in the 1990s they were telling us that it was 20 billion years old. Now it’s only 13.7 billion - how certain can we be that the number won’t change again in a few years?)


Very Shaky Ground

Fr. Robinson’s grounds for what he will reveal as “the authentic teaching of the Church” are remarkably weak and very shaky indeed, especially given the import of what he is proposing, and seem to consist more of reasons why it is not certain that his opponents are right, rather than proofs for why he is right. He cites the Pontifical Biblical Commission, for instance, saying that a “day” in Genesis can be regarded as a certain period of time. Very well, after all a day is a certain period of time! But billions of years? That’s something rather different, isn’t it? Leaving aside the many, many Catholic authorities who did teach that the days in Genesis 1 are literal 24 hour days, let us recall that, according to Genesis 1, the plants were created on day three and the sun, moon and stars on day four. Plants will last one day without sunlight, but can they last a million years without it? There doesn’t seem to be a way around that, unless of course Genesis is wrong, and they weren’t created in that order. But then he would
have to tell everyone that Genesis is wrong. Had he been able to point to the Pontifical Biblical Commission saying that one could regard “a day” as a billion or even a million years, Fr Robinson’s case might look like it stood some sort of chance of taking people in. As things are, however, the effect is only to show people how little he could find to support his ideas.

The other evidence he presents is as follows:

• Leo XIII’s Providentissimus Deus which asserts that there can be no contradiction between faith and science.

This is begging the question and in reality does not help him. It is true, there can be no contradiction between Faith and science. But evolution is not science, it is not observable or falsifiable, it involves several logical fallacies, some of which it depends upon, and is as a whole unscientific. Providentissimus Deus does not say that there can be no contradiction between the Faith and what a the largest or loudest group of scientists in any given age choose to tell the world. Scientists do get things wrong, after all. Confusing “science” with “scientists” is
also the fallacy of reification, the sort of thing which the mainstream media are guilty of doing all the time. A Catholic priest ought to know better.


• Pius XII’s Humani Generis saying that “the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution.”

That a Pope did not forbid discussion of something hardly proves that that thing is true and needs to be accepted by all Catholics! Leaving aside the obvious weakness of Pope Pius XII, all this means is that he is not saying that no further discussion may take place. That’s all. Fr. Robinson is offering this in his defence almost as though Pius XII had forbidden Catholics to believe in the clear and obvious meaning of Genesis, in a young earth and a genealogical descent from Adam to Christ.

These are the weightiest of the Catholic authorities of the time speaking on these questions,” says Fr. Robinson. What - that’s it? No Saints? No Doctors? No Councils? No Fathers? And what does “of the time” mean? The Church isn’t of a time, of any time, she teaches consistently down the ages. Notice what he is missing: all of the above come from the late 19th / early 20th century, when the confusion was already growing and spreading. It’s as though the Church didn’t exist before Leo XIII. Now, one can guess why he has limited himself to the Church of the last century and a half. He would no doubt say that it is because the “discoveries” of “evidence” for the age of the earth had not been made until then. Very well. But that still doesn’t change the fact that all the authorities are on our side. And besides, the supposed “evidence” for the age of the earth is nonsense, as we shall see.

Fr. Robinson continues:
Quote:“But, in point of fact, I have not been able to find any Catholic authority saying that the evidence for an ancient Earth must be rejected on grounds of faith, after consulting many seminary manuals and Catholic books on science from that period.”

Might that be, as mentioned above, because the “evidence,” such as it is, is a fairly recent modern phenomenon, as well as being totally fraudulent (in reality, there is no “evidence” for an ancient earth)? Might it also be because limiting himself to looking only for Catholic authorities who explicitly reject 19th century ideas is a convenient way of ignoring the first 1800 years of the Catholic Church? Notice that he does not say “I have not been able to find any Catholic authority saying that the earth is 6,000 years old” or “...who says that a day in Genesis is a literal 24hour day.” He can’t say that because the moment one looks outside the modern era, one practically cannot move without tripping over Catholic authorities who say
precisely that! As for “consulting many seminary manuals and Catholic books on science from that period” - it is not hard to imagine that a fairly good case for the so-called “liturgical reform” could be made from consulting Catholic liturgical books “from that period” (i.e. on the dawn of the
disaster, shortly before Vatican II, when the rot had already set in). Again, a very different picture would be presented by reading books from before “that period.” But then, perhaps that is why Fr. Robinson decided to limit himself to only a very narrow period of time?

He then goes on to cite Cardinal Wiseman, someone called Fr. Gerard Molloy (no, me neither...) and even “the pre-Vatican II catechism My Catholic Faith” as being authorities who do not take Genesis literally and are therefore not opposed to his evolutionary timescale. “None of them have a problem with the earth being millions of years old.” Which is more likely, which the more plausible: that St. Thomas Aquinas, St. Basil, St. John Chrysostom, St. Lawrence of Brindisi and so many others besides, as well a at least one Council of the Church are all wrong? Or that Cardinal Wiseman, Fr. Molloy and My Catholic Faith are the ones who have dropped the ball? The reader will no doubt recall our book review of My Catholic Faith
which dealt, among other things, with that specific point (see p.35ff, Issue 50, Jan. 2020) as well as the many other howlers, such as praising the American Revolution because it was “supported by Catholic France” or bragging about how Catholics make such good, obedient citizens (that one really hasn’t aged well, especially in light of the past year’s events, and I’m sure will continue to age very badly!).

He then also throws in “the great manualists Fillion, Gigot, Simon-Prado, and Renié” as being on his side. How “great” are these “manualists”? Is it inconceivable that priests who wrote manuals in the middle of the 20th Century might be unreliable too? Such things have been talked about in these pages before, and the reader might recall, for instance, a rather long and detailed article by Fr. Joseph Clifford Fenton showing how such 19th and 20th century “manualists” managed to get it completely backwards regarding the Church’s necessity for salvation. Manuals are not organs of the magisterium, they are not infallible; they can and do get things wrong. Furthermore they are (in the opinion of this writer) themselves a symptom
of the decay, because the virtue of prudence is how we ought to know right from wrong, not looking-up behaviours in a “manual” of human behaviour (which is what, in effect, a manual of moral theology is). That might be why they only started appearing in the post-reformation era, the last couple of centuries in particular.

Finally, Fr. Robinson adds the following:
“It was this climate of complete acceptance of real scientific evidence and reconciliation of that evidence with the faith that allowed for someone like Fr. Georges Lemaitre to proposethe Big Bang Theory and for Pope Pius XII to embrace it in his 1951 speech to the Pontifical Academy of Sciences.”
Fr. George Lemaitre was a fool for proposing the “Big Bang Theory” and Pius XII an even bigger fool for temporising with it, but please notice that one random priest and a speech given by a Pope - that is supposed to be enough to overturn the authority of Sacred Scripture, of the Fathers of the Church, of Doctors of the Church (such as St. Thomas Aquinas) and Councils of the Church..? Not to mention the question of whether the literal six-day creation in Genesis is part of the ordinary magisterium of the Church being, as it was, taught and believed in all places and all eras until the late 1800s.

At any rate, that is the sum total of the witnesses for the defence called by Fr Paul Robinson. Cardinal Wiseman agrees with me, some mid- 20th century priests who wrote theology manuals agree with me, My Catholic Faith agrees with me too. Pope Pius XII once gave a speech… Not a single Church Father. Not a single Doctor of the Church. Not a single Council. Not very solid grounds, to say the least.

Please notice, once again, that Fr. Robinson is mostly not even calling witnesses for his own case. He is not citing authorities who teach positively that the earth is billions of years old (apart from My Catholic Faith perhaps). Included in the “authorities” whom he cites are those who say nothing more than that one “does not have to believe x or y as a dogma” or “we will allow the discussion to continue”. He can’t find a single Pope who supports him (except perhaps the conciliar Popes, and he can hardly quote them! That might give the game away!); the best he can find are some weak Popes from not too long before the Council who didn’t fully, totally condemn what he is selling us. Yet even they did not actually agree with or promote what Fr. Robinson stands for, much less did they disagree with us “young earth creationists” as he does. Leo XIII, Pius XII or the Pontifical Biblical Commission would not have had any problem with you believing in a literal six-day creation which took place roughly six thousand
years ago, even though Fr Robinson himself does. So are they really on his side?


Simply No Grounds?

There are, on the other hand, plenty of authorities who would have a big problem with you believing what Fr. Robinson teaches, and very weighty authorities they are too. He does not address this at all (you will no doubt be astonished to hear), but instead says:
Quote:“In short, there are simply no grounds for Catholics to believe that an ancient age for the Earth or the universe is in conflict with a Catholic interpretation of the Bible or any of the articles of the Catholic Faith.”

This is just not true. Fr. Robinson cannot be so ignorant, surely? On the other hand, would he deliberately lie? Who knows what is going on here, but it is demonstrably not true that there are “simply no grounds” for Catholics rejecting his bogus gorillions-of-years narrative. There are plenty of grounds! Here are a few.

1. Catholic authorities who contradict Fr. Robinson’s view of creation. We have already mentioned above Fathers, Doctors and at least one Council who explicitly reject his ideas and positively teach the contrary. We have quoted them in these pages before at some length. Were they alive today, he would call them Biblicists. What they would call him is anyone’s guess. One wonders why he passes over them in silence and does not discuss the fact that they contradict him, almost as though he doesn’t want his audience to know about them - he must be totally ignorant unaware of them, otherwise his silence concerning them might seem to have the character of deceit, which surely cannot be the case…

2. Sacred Scripture is true. There is also to be considered the fact that Fr. Paul Robinson’s modern ideas make Genesis totally unreliable: a nice story, but nothing more. No doubt he and his kind will always be able to pick out some bits of “theological truth” (to be decided by them!) from Genesis 1, but the thing as a whole cannot be accepted at face value. That includes the six days of creation as well as the account of the flood, according to which Noe climbed aboard the ark,
Quote: “And after the seven days were passed, the waters of the flood overflowed the earth. … And the flood was forty days upon the earth, and the waters increased, and lifted up the ark on high from the earth. For they overflowed exceedingly: and filled all on the face of the earth: and the ark was carried upon the waters. And the waters prevailed beyond measure upon the earth: and all the high mountains under the whole heaven were covered. The water was fifteen cubits higher than the mountains which it covered.” (Gen. 7:10 ff)

Fr. Robinson’s teaching - that the flood waters only covered the inhabited earth, not the whole earth - is at variance with Sacred Scripture, not least because Scripture makes it quite clear that the flood “overflowed the earth” - does that sound like a regional flood to you? And what
about “all the mountains under the whole heaven” being covered by fifteen cubits of water - how could there be other parts of the earth where there was no flood if “all the high mountains” were covered? Or could it be that this wasn’t a regional flood? That would explain why Scripture gives no hint of it being regional, or of what region was flooded and which regions remained dry, and talks only as though the entire earth were covered in
water. What about Our Lord’s teaching in the Gospels that His second coming will be just like the flood in the days of Noe? Will the Second Coming of the Son of Man be a regional affair, or was Our Lord unaware that the flood was only regional? Our Lord does seem Himself to take Genesis literally and to believe in a worldwide flood.

This is not merely a rhetorical point - Sacred Scripture is important and anything which undermines its authority ultimately undermines the Faith. We have pointed out that Saints, Doctors and Fathers have vastly more authority than 20th century manualists and Cardinal Wiseman. Well, what has more authority than Fathers and Doctors, if not a Council (such as Lateran IV)? And what has more authority than even a Council? That’s right. Sacred Scripture itself. If we “Biblicists” had nothing else to appeal to than Sacred Scripture itself, then that would still be enough to undo Fr. Robinson.

3. The Question of Universality. Fr. Robinson’s, er, “novel interpretation” (*polite cough*) of Sacred Scripture (the one whereby a day is not a day, the order of creation is the wrong way around, and so forth) and his ideas concerning the age and timescales of the world we inhabit (squillions and gajillions of years, but totally empty of life for 99.9985% of that time, with mankind appearing only for the last 0.0015%) spectacularly fail the test of universality.

Ask yourself this: if you were to poll all the Catholics who had ever lived, across the world, from the first century down to our own time, how many of them would side with Fr Robinson and how many with us “Biblicists”..? Then remove the last century-and-a-half from the equation: how many Catholics from the first 1800 years of the Church believed what Fr. Robinson teaches? The answer is: none of them, not one, and in fact they would almost certainly have rejected it as something contrary to the Catholic Faith. St. Vincent of Lerins famously tells us to hold fast to “that faith which has been believed everywhere, always and by all.” (“quod semper, quod ubique, quod omnibus”). What Fr Robinson is trying to get everyone to accept is something believed by no Catholics, in no places, in no era except the late 19th Century onwards (in the Western world - somewhat later elsewhere). Whether a particular error became commonplace amongst priests and people in the 1890s or 1960s is hardly the point.

Unless you can point to Ukrainian Catholics in the 1800s, and Mexicans in the 1700s, Spaniards in the 1600s and Italians in the 1400s, and Germans in the 1300s and Englishmen in the 1200s… and Greeks, Romans and Egyptians in the 300s, all believing and teaching the same thing, then it cannot possibly be true. Wherever one looks, and whenever one looks, nobody - not one person - believed anything approaching this nonsense. How then can it be true? To say otherwise is to say that God allowed everyone to get it completely wrong for 1,800 years, and only be put right by the arrival of the latter-day prophet (Joseph Smith, Charles Taze Russell, Charles Lyell, Darwin, take you pick…). The word “Catholic” means “universal,” and the Church and her teaching is “Catholic” for precisely this reason. Ours is not a religion only for 19th century North American farmers or only for 18th century French aristocrats. It is what was taught and believed in all eras, among all classes and ranks of society, from emperors down to slaves, and it is for countries and cultures across the world. Fr. Robinson’s teaching is - to use the proper sense of the word - simply not “catholic”.

4. Evidence of dubious origins. As if all the above weren’t enough “grounds for Catholics” to regard his precious “scientific” [pah!] “billions of years” teaching as incompatible with the Faith and needing to be rejected, there are yet further reason which can be gleaned from looking at the supposed “evidence” itself. What is the “evidence” for Fr. Robinson’s evolutionary timescale, and what is the origin of the theories he seeks to promote amongst the Traditional Catholic world?

To properly understand the idea that the earth is extremely old we need to examine the supposed “evidence” of what the godless moderns call the “fossil record.” To understand where the idea of a “fossil record” as evidence for an extremely old earth came from, we have to take a look at the idea of uniformitarianism and in particular its main proponent, a Mr. Charles Lyell. Any Traditional Catholic who discovers Charles Lyell for himself would at once grasp the absurdity as well as the evil of what Fr. Robinson is promoting and would reject it in an instant. If there are some who have not yet fully rejected Fr. Robinson’s teaching once and for all, it must surely be that they are unacquainted with Lyell. Something really ought to be done about that.

Quote:“Yet, the reality of the situation is that there are a fair number of Catholics in 2020 who shudder at hearing about the Big Bang Theory or Darwinian evolution. If pre-Vatican II teaching is open, at least, to these theories being proposed, why are such Catholics so afraid?”

This surely shows the folly of seeing things in terms of “pre-Vatican II” rather than in terms of Tradition, the constant teaching and practice of the Church down the ages. Lots of things were wrong on the eve of the Council. The Cardinal Bea breviary, the Pius XII Holy Week and the dialogue Mass are all “pre-Vatican II,” as are Americanism and the replacement of the Social Reign of Christ the King with a thing called “Christian Democracy.” They may be “pre– Vatican II” but they aren’t Traditional and - let’s be completely honest - they aren’t Catholic either. They are 20th century phenomena, something which only our disgusting modern age could produce and which the Church, already sickly and on the brink of the Vatican II disaster, failed properly to prevent and condemn. Many Traditional Catholics no doubt have the sense to realise that. Perhaps that is why they are “so afraid”..?

In summary, then…

Fr. Robinson:

1. Talks a lot about “the evidence” but yet again manages to avoid saying exactly what that evidence is. He says it appeared in the mid– 19th century, but doesn’t say what it was. What was it, Father? It almost feels as though he is avoiding saying it. Why might that be?

2. Bases the defence of his teaching almost exclusively on 20th century writers (plus Leo XIII), almost all of whom were priests like him and therefore quite capable of being wrong. The two Popes he cites say little more than “Faith and Science aren’t against each other” or “We give permission for discussions to continue.” That is the best he can come up with.

3. Proceeds to demonstrate a shamelessly mean-spirited, legalist attitude (“Well, technically, I haven’t been told that I’m absolutely 100% forbidden from saying this…”). It is not hard to imagine a SSPX priest introducing the dialogue Mass to his chapel using similar reasoning. No spirit of generosity, no embracing of Tradition, just: this is what I can get away with because it was technically, just about, “pre– Vatican II.”

4. Cites not one single Saint, Doctor, Father or Council, nor does he even quote from Sacred Scripture itself (which makes sense, after all it’s probably best not to actually read Genesis if you want to believe what he’s teaching!). He won’t find any support there, only contradiction, so he simply behaves as though they don’t exist. For him, the Church might as well have begun only a few generations ago.

5. Says that he wrote his book “to set the record straight” about what the Church teaches and “as a corrective” aimed at those who believe that “the authentic Catholic reading of Genesis 1 is that the universe was created in a full formed state 6000 years ago” or who “shudder at hearing about the big bang or Darwinian evolution.”

6. For all his bluster, does not offer a single shred of evidence for why Catholics are not allowed to believe that the world was made 6,000 years ago.

7. Admits that this sort of liberalism has been rife in SSPX seminaries for years, even though the faithful have been largely shielded from it. From what he himself seems to say, he mission is to change that. The faithful have a right to the same elevated levels of liberalism that the seminarians currently “enjoy.”



Questions for Fr. Paul Robinson

Just in case Fr. Robinson comes to speak at your church or in your town, if he gives a talk to promote his book and takes questions at the end (already a few ifs, I know), here are a few suggested questions which any enterprising members of the faithful out there might want to ask him. His
website has a “Questions and Answers” section - perhaps he would be happy to answer them there?

• Why was your book published by Novus Ordo publisher Gracewing and why is your name on the book’s cover given only as “Paul Robinson” without “Fr.”..?

• Which Church Fathers or Doctors teach that the earth is extremely old? Which Fathers or Doctors teach that the Flood was only over part of the earth, not all of it?

• The Council of Trent (Session IV) condemns those “who even dare to interpret sacred Scripture contrary to the unanimous consensus of the Fathers” (“...etiam contra unanimem consensum Patrum ipsam Scripturam Sanctam interpretari audeat.”). What is the consensus of the Fathers concerning the earth’s age, the Flood and in general the whole question of how literally we should take Genesis?

• You say that Catholics are allowed to believe in an “ancient earth” and you cite some recent Catholic writers to support that. Do any of them say that we are not allowed to believe in a 6,000-year-old earth?

• What does St. Thomas Aquinas say concerning the length of the six days of creation?

• What does the Fourth Lateran Council have to say concerning these things?

• Did God allow all Catholics, His entire Church in fact, to totally misunderstand His work of creation all the way down to the late 19th century, and if so, why did He do that? Shouldn’t He have made it clearer that there was a big bang and billions of years, and not let everyone hold the wrong position for more than 18 centuries?

• St. Basil in the Hexaemeron tells us to take Scripture at its word and not be ashamed of it. Is he wrong?

• Are the ideas and teachings of Charles Lyell, particularly Uniformitarianism, wrong or is he correct, and can you please tell us a little bit about what sort of a man Lyell was, including his attitude towards the Church and the Bible?

• Scientists have been wrong about plenty of things over the years. Is it not at least possible that they might now be wrong about this too?

• Are you prepared to accept that what you think of as evidence for an ancient earth might bear a different interpretation than the one you accept?
• The Church teaches that Christ is the “Second Adam.” Did Adam exist, and if so approximately how many years before Christ was Adam alive on the earth?

• Was the late Fr. Stanley Jaki a Traditionalist, and if not, is it wise for a priest of the SSPX such as you to rely so heavily on his thinking?

• How do you explain polystrate fossils? Why didn’t those trees fall over or rot away?

• Why are there sea shells on the tops of mountains (Himalayas, Andes, and others)..?

• How did multiple layers of rock come to be folded and even turned upside down if each layer is millions of years old? Might this not be evidence for a flood?

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  Regina Caeli
Posted by: Stone - 04-10-2021, 08:05 AM - Forum: Marian Hymns - No Replies





Latin Text

Regina Caeli laetare, Alleluia,
Quia quem meruisti portare, Alleluia,
Resurrexit sicut dixit, Alleluia.
Ora pro nobis Deum. Alleluia

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  Fr. Hewko's Sermons: Low Sunday [April 11, 2021]
Posted by: Stone - 04-10-2021, 07:35 AM - Forum: April 2021 Sermons - No Replies

Low Sunday [April 11, 2021] - First Mass - "My Lord and My God!" (MA) 

Video





Audio




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  Livestream: Easter Saturday [April 10, 2021]
Posted by: Stone - 04-10-2021, 06:19 AM - Forum: April 2021 Sermons - No Replies

Fr. Hewko's Mass for Easter Saturday [April 10, 2021] will be livestreamed at 8 AM EST
"They Have Taken Away The Lord!" (MA)


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  French Nat’l Academy of Medicine: COVID nasal swabs associated with increased meningitis risk
Posted by: Stone - 04-10-2021, 06:15 AM - Forum: Pandemic 2020 [Secular] - No Replies

French Nat’l Academy of Medicine: COVID nasal swabs associated with increased meningitis risk
The invasive up-the-nose tests ‘are not without risks.’

[Image: PCR_test_810_500_75_s_c1.jpg]

April 9, 2021 (LifeSiteNews) – The Académie nationale de médecine, an independent but official learned society in France, published a statement on Thursday warning that nasopharyngeal swabs used for PCR tests to detect the SARS-CoV-2 virus “are not without risks.” The alert came days before nasal auto-testing kits will become available in French pharmacies.

According to the statement published online by the Academy, a growing amount of data show that “complications” can and do occur, some of them “serious.”

Most are “benign,” and include “discomfort, pain or bleeding.” But the statement notes that over the last weeks, scientific articles have been appearing in medical journals describing undesirable events “including breaches of the anterior skull base associated with a risk of meningitis.”

Several studies were quoted by the Academy, including one documenting “meningitis due to cerebrospinal fluid leak after nasal swab testing for COVID-19.”

The nasopharyngeal swab is done with a long, thin cotton swab introduced high up into the nasal cavity, often successively via both nostrils, and rotated quickly each time in order to collect a sample of cells and mucus to analyze for the Wuhan virus using the highly controversial PCR test, or to be used in view of an antigenic test.

The Academy noted that these tests have now become extremely common. The learned society is concerned because swabs are being increasingly used, and that more and more individuals are getting repeat tests, “sometimes in inadequate conditions.”

“It is important to recall that precautions need to be taken and that risks do exist,” it said.

The Academy advises that medical personnel should be making the swabs, and then exclusively those who received training to be able to observe the necessary “technical conditions.”

These include asking patients whether they had a medical history of accidents or surgery in the ORL field that may have modified the anatomy of the nasal and sinus cavities, and not placing their heads in hyperextension during sample taking: they should remain in a natural position, with the chin “parallel” to the floor. Swabs should be introduced “horizontally following the base of the nasal cavity and they should under no circumstance be deviated upwards, in the direction of the base of the skull.”

The Académie de médecine appears to be particularly worried about children, strongly suggesting that they should be tested using saliva samples “because of both their safety and their acceptability.”

Regarding the upcoming auto-tests that also rely on nasal swabs, the statement said that their users should be warned about their use. “Auto-sampling can lead to false negatives when the swab is too shy and too superficial, but it can also become dangerous when the swab goes too deep and is orientated in the wrong direction,” it said.

Auto-tests are not exactly like the nasal swabs used by health professionals in France since the beginning of the COVID crisis: the swab is shorter, wider, and less disagreeable and only requires entering three to four centimeters into the nasal cavity – some of these swabs, but not all, include a little “collar” showing how far to go. Instead of being processed in special lab instruments, the auto-test will give a positive or negative result within minutes. If negative, people are advised to continue “social distancing” and wearing masks; if positive, the result needs to be confirmed by an RT-PCR test in order to mark the “variant” and allow contact-tracing.

French health authorities are hoping that the tests will be used by private individuals who want to know their status before a visit to a vulnerable person, for instance, but they also expect to use them for large-scale testing in apartment buildings or high schools for people aged over 15.

In Germany, similar tests are being marketed and will include a flash code allowing the identification and tracking of “positive cases.”

At the beginning of the crisis in March 2020, very little testing was done even on symptomatic patients, to the detriment of isolation procedures that would have stopped the spread of the virus much more efficiently. If early treatment of positive patients had been allowed and recommended, many would not have seen their condition worsen: according to Professor Christian Perronne, 24,500 deaths out of 30,000 during the spring epidemic last year could have been avoided.

Now testing in France is beyond imagination. Since March 1, 2020 and April 4 of this year, some 70 million tests were done: 57.7 million PCR tests, the rest antigenic, according to a public health statistics institution, DREES. And the numbers are going up and up: from March 29 to April 4, 3.8 million test results were validated in one week. They were obviously not limited to people with flu-like symptoms.

PCR tests remain the so-called gold standard of COVID-19 testing, even though the World Health Organization (WHO) has warned that they should mostly be considered as an “aid for diagnosis” and that their results should be carefully interpreted according to manufacturers’ guidance and accompanied by clinical observations, among others. The WHO also said that “the probability that a person who has a positive result (SARS-CoV-2 detected) is truly infected with SARS-CoV-2 decreases as prevalence decreases.”

Present curves representing the evolution of positives, hospitalizations, and deaths in France show a slow increase of the latter and a fast increase of the former as thousands of people test each day and “positives” keep climbing, while hospitalizations and deaths remain quite stable.

With the introduction of more and more kinds of tests and auto-tests, the “epidemic of cases” is not set to end.

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  Interview of Aldo Maria Valli with Mons. Carlo Maria Viganò [April 1, 2021]
Posted by: Stone - 04-09-2021, 06:58 AM - Forum: Archbishop Viganò - No Replies

Interview of Aldo Maria Valli with Mons. Carlo Maria Viganò
Written by  Aldo Maria Valli | Italian Journalist

The Remnant | April 5, 2021

This interview was first published  in Italian here.  
It is produced on The Remnant in English at Archbishop Viganò’s request.


Aldo Valli: Your Excellency, through your repeated interventions and the activity of various blogs we are denouncing in every way the apostasy that is spreading in the Church just like the tyranny imposed by the ideology of the New World Order, to which the Hierarchy of the Church seems to be in total submission.

With respect to these themes, a division is noted, that is ever more accentuated, within families and also between friends. With respect to the affairs of the world and the Church there is a radically divided judgment, with a polarization that seems to admit no mutual understanding. It is as if two different cultures have emerged, two different anthropologies, and even two different faiths. Thus, how should we behave in this situation if we wish to safeguard love for the truth?

Archbishop Viganò: You are right: the establishment of the New Order, begun under the pretext of the so-called pandemic, makes the loss of inner peace and serenity perceptible to many; it makes us perceive an evil that overwhelms us and before which we feel powerless; it sharpens divisions and disputes between family members, relatives, and friends. Very often we are saddened to see how the lie succeeds in convincing people close to us whom we had believed to be mature and capable of discerning good from evil. It seems incredible to us that our friends have allowed themselves to be deceived, indeed I would almost say to be hypnotized, by the drumbeat of the mainstream media: doctors whom we considered conscientious seem to have cancelled their own scientific knowledge by abdicating rationality in the name of a sort of crazy superstition; acquaintances who up until yesterday condemned the horrors of Nazism and Communism do not realize how much the horrors of those dictatorships are being re-proposed in an even more inhuman and ruthless form, replicating on a wider scale the experimentation of the concentration camps and the violation of the natural rights of the world population. We cannot understand how it can be that our parish priest speaks to us about Covid as if it were a plague, that the mayor behaves like a hierarch, that a neighbor calls the police because a family organizes a barbecue on the terrace. Elderly people who once fought valiantly and risked their lives are now literally terrorized by a treatable flu. Fathers of families with solid moral principles tolerate their children being indoctrinated into vice and perversion, as if what has been passed on to them and what they believe in no longer has any value. Speaking about love of one’s country, the defense of national borders, and national sovereignty is now considered fascist. And we ask ourselves: where is the Italy that we have loved? Where is the Church that instructed us in the Faith and made us grow in the Grace of God? Is it possible that all of this has been cancelled in just a few years?

It is obvious that what is now happening has been planned for decades, both in the civil sphere as well as the religious. And many people, very many, have been deceived: first by convincing them to grant rights to those who share neither our Faith nor our values, then by making them feel almost guilty for the fact of being Catholic, for their ideas, for their past. Today we have reached the point of being barely tolerated as retrogrades and fanatics, while there are those would like to make it a crime to do what has constituted the basis of civilized life for millennia and declare every behavior against God, against nature, and against our identity not only licit but obligatory.

In the face of this upheaval that involves our entire society, the division that emerges between the children of light and children of darkness appears increasingly clear: this is a grace that is granted to us by God in order to make a courageous and decisive choice. Let us recall the words of Our Lord: “Do not believe that I have come to bring peace upon the earth; I have not come to bring peace but a sword” (Mt 10:34). The pacifism we have been hearing about for decades only serves to disarm the good and set the wicked free to do their iniquitous works. Therefore even the division and polarization between those who belong to the City of God and those who serve the prince of this world is welcome, if it serves to open our eyes. Love for the truth necessarily implies hatred of lies, and it would be ill-considered and illusory to believe that two masters can be served. If today we are asked to choose between the Kingdom of Christ and the tyranny of the New World Order, we cannot avoid this choice and must carry it out consistently, asking the Lord for the strength to bear witness to Him even to the point of martyrdom. Whoever tells us that the Gospel can be reconciled with the anti-Gospel of globalism is lying, just as those who offer us a world without wars in which all religions can live together in peace also lie. There is no peace except in the Kingdom of Christ: pax Christi in regno Christi. Of course, in order to conduct our combat successfully we should be able to count on generals and commanders who guide us: if almost all of them have preferred desertion and betrayal, we can however count on an invincible Leader, the Most Holy Virgin, invoking Her protection over Her children and the entire Church. Under Her powerful guidance we should not fear anything, because it is She who will strike the head of the ancient serpent, restoring the order that the pride of Satan has broken.


Aldo Valli: Let us speak of the liturgy and the Holy Mass. Not all faithful Catholics, however well-intentioned, have the possibility of participating at Vetus Ordo Masses and must “content themselves” with the Masses that are celebrated in their parishes, often marked by liturgical rudeness if not true and proper abuses. In these Masses Communion is received on the hand, standing, the Our Father is recited according to the new formula [at Masses celebrated in Italian], those present are invited to exchange the “glance of peace,” [instead of the sign of peace], preaching is heard that is in line with Bergoglianism (to touch on only a few aspects). In the end, they leave Mass feeling sad, to put it mildly, rather than peaceful and reconciled with God and their brothers. So what should they do?

Archbishop Viganò: We should first ask ourselves how it can be possible that the supreme act of worship, instituted by Our Lord to perpetuate in an unbloody manner on our altars the infinite graces of the Sacrifice of Calvary, has become an obstacle to the sanctification of the faithful rather than an occasion of spiritual progress and interior peace. In other times, the Mass offered a glimpse of Heaven amidst the trials and chaos of the world; today it seems that the clamor of the world is an indispensable element to banish silence, prayerful adoration, and the sense of the sacred and the presence of God. But if in the natural order it is our duty to nourish the body with healthy food and avoid those that are poisoned or adulterated, all the more so is it our duty in the supernatural order to feed our souls with healthy nourishment, keeping ourselves away from what can spiritually poison us.

Obviously I understand the difficulty of the faithful in finding churches in which the traditional Holy Mass is celebrated, but I think that the Lord also knows how to appreciate the good will of those who are aware of the importance that the Holy Sacrifice has for our soul, especially in moments of great crisis like the ones we are going through, and for this reason they know how to make a small effort, at least on Sundays, to sanctify the Lord’s Day worthily. There have been times and places in which Catholics were persecuted and assisting at the Mass was difficult and dangerous, and yet the faithful succeeded in gathering clandestinely in the woods, in cellars, or in attics in order to honor God and nourish themselves with the Bread of Angels: we have the duty to be worthy of these our brothers in the Faith, without making excuses or pretexts. On the other hand, the Motu Proprio Summorum Pontificum recognizes the right of the faithful – a right, not a privilege – to have the traditional Mass, and if this does not happen everywhere it is in large part because the faithful do not know how to impose themselves. It is not a question of concern for aesthetics, of love for Latin or Gregorian chant, or a form of nostalgia for one’s own past; here what is in question is the heart of the life of the Church, the soul of the supernatural life of Catholics, the very good of the world.

I understand that many of the faithful find themselves in a situation of difficulty, at least from the human point of view, at the moment when they must decide whether to abandon the life of their parish in order to seek out a traditional Mass which is sometimes miles away. The faithful have a grave moral duty at least to seek out a Mass celebrated with decorum and respect by a pious priest who administers Holy Communion on the tongue.

The pandemic has given the pretext for abusively imposing restrictions on liturgical functions: let us not make ourselves sharers in responsibility for these abuses by our silence and our resignation in allowing indecorous or sacrilegious Masses to be imposed on us. God is also offended by the indolence and indifference with which we repay His love for us: an indolence that is increasingly perceptible in the faithful who even allow themselves to be vaccinated in church on Holy Saturday, replacing meditation on the Last Things with the groundless fear of physical death. In the face of these manifestations of the enslavement of the Clergy and the Hierarchy to the diktats of a corrupt and corrupting authority, raising one’s voice aloud is not only a moral duty but also a brake on the excesses of so many ecclesiastics who have forgotten the sense of their Priesthood and the soul of their vocation. They should seriously consider how grave their cooperation with the Covid narrative is, above all when pseudo-scientific superstition becomes the only possible form of faith, appropriating the symbology, lexicon, and rituality of a religion. Let whoever has ears to hear, understand.

Let us therefore ask our priests to celebrate the Holy Mass as if it was the first and last Mass of their lives, to do away with these worldly rites, and to give back to us the treasure that they stubbornly keep hidden. Let us not forget to give material and spiritual help to priests who courageously and consistently celebrate the traditional liturgy, remembering that one day soon they will be the ones to rebuild the fabric that will restore Christian society. And if we ourselves cannot assist with regularity at the Holy Sacrifice in the rite handed down to us by the Apostles, let us keep our distance from those who profane the Blessed Sacrament and use the pulpit to corrupt Faith and Morals. I would like to reiterate, however, out of a duty of conscience, that wherever it is possible to assist at the Tridentine Mass without serious inconvenience, this must certainly be preferred to the reformed Mass.

[This reply of Archbishop Viganò shows there is a little bit remaining of the Conciliar Indult mentality. Archbishop Lefebvre had strong words and a clear understanding of the purpose of the Indult Tridentine Mass, see HERE. The Archbishop also, as we all know, never advocated going to the New Mass under any circumstances, see HERE. - The Catacombs]


Aldo Valli: Undoubtedly you have seen, Your Excellency, that once again the question of “who is pope and who is not pope” has been raised. There are those who say: given that Bergoglio was elected on the basis of manipulations of the Saint Gallen Mafia and perhaps with irregularities during the Conclave, he is not pope. Instead, Ratzinger is said to be pope, because it is said that he did not renounce the throne freely, but rather because he was forced by strong pressures, and because he supposedly deliberately wrote the Latin text of the resignation incorrectly in order to render it invalid. Is this “fantasy church”? Or is there any element to take into serious consideration?

Archbishop Viganò: Multiple causes – strong and undue pressures both external to the Church as well as by eminent members of the Hierarchy, as well as the personal character of Joseph Ratzinger – are said to have induced Benedict XVI to formulate a declaration of resignation in a completely irregular way, leaving the Church in a state of grave uncertainty and confusion; machinations of a group of progressive conspirators are said to have indicated Bergoglio as the candidate then elected in the course of a conclave marked by infringements of the Apostolic Constitution Universi Dominici Gregis which regulates the election of the Roman Pontiff: these elements are said to be such as to make the abdication of Ratzinger null and void, the Conclave of 2013 null and void, and the election of the successor also null and void. However, although there is widespread and undeniable talk about them, these elements need confirmation and above all a declaration by the supreme authority of the Church. Any pronunciation made by those who do not have the authority to do so would be rash. I also believe that, in the present situation, the dispute over who is the reigning Pope serves only to weaken the already fragmented healthy part of the ecclesial body, sowing division among the good.

Let us confidently pray to the Lord to bring the truth to light and show us the path to follow. For now, strong in the virtue of Prudence, which orders means towards the ultimate end, let us remain faithful and jealously guard that which the Church has always believed: quod semper, quod ubique, quod ab omnibus creditum est.


Aldo Valli: During this time that is, in many respects, so complicated and confused, what is your prayer? Would you like to suggest to us how to turn to Our Lord?

Archbishop Viganò: What is happening today is because of the public sins of nations, the sins of individuals, and – terrible as it may sound – the sins of the men of the Church. We cannot intervene for the sins of nations nor for those of the Hierarchy, but we can begin with humility and with the spirit of true conversion to amend our sins, our infidelities, and our lukewarmness. Thus, while the new Pharisees delight in the world’s appreciation, in addition to praying for their conversion, we must implore the Lord’s mercy for ourselves with the words of the Gospel: “O God, have mercy on me, a sinner” (Lk 18:13). Society, and even more so the Church, will benefit greatly from our fidelity and our walking along the path of holiness that has been prepared for us, with the Grace of God and under the protection of the Most Holy Virgin. Let us not deprive ourselves of trusting recourse to Her whom Our Lord gave to us on the Cross as our Mother, and who as such will not deny us Her help in our trials.


Aldo Valli: We are approaching Easter: despite everything, the Lord rises. We want to find reasons for hope. This is a difficult undertaking, but can we try?

Archbishop Viganò: Not only can we try: we must have Faith and also exercise the virtue of Hope, according to which we know that the Lord grants us the Graces necessary to avoid sin, carry out the good, and merit the eternal beatitude of Heaven. Let’s not forget that we are pilgrims in hac lacrimarum valle, and that our homeland is the heavenly Jerusalem, along with the Angels and Saints, in the glory of the Most Holy Trinity. Surrexit Dominus vere, the Easter liturgy proclaims: He has Risen once and for all, conquering Satan and snatching from him the chirograph that Adam signed with original sin. The present trials, the fear of being abandoned and alone against a powerful alignment that seems to crush us and overcome us, should not frighten us but spur us on to renew our trust in Him who said of Himself: “I have told you these things, so that you may have peace in Me. In the world you will have tribulation; but take courage, I have conquered the world” (Jn 16:33).

May this Holy Easter spur us on to a return to God, offering our trials and tribulations with a spirit of expiation and reparation for the conversion of sinners, so that after we too have shared the chalice of Gethsemane we may make ourselves worthy of the glory of the Resurrection.

Holy Thursday 2021

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  Pope Francis calls for ‘global governance’ and ‘universal vaccines’ in letter to globalist financial
Posted by: Stone - 04-09-2021, 06:36 AM - Forum: Pope Francis - Replies (1)

Continuing again in the footsteps of his Conciliar predecessors...


Pope Francis calls for ‘global governance’ and ‘universal vaccines’ in letter to globalist financial summit

'There remains an urgent need for a global plan that can create new or regenerate existing institutions, particularly those of global governance, and help to build a new network of international relations for advancing the integral human development of all peoples.'


VATICAN CITY, April 8, 2021 (LifeSiteNews) – Pope Francis has addressed the World Bank and International Monetary Fund at their spring meeting, calling for “global governance” in light of COVID-19, strongly advocating for universal vaccines, and bemoaning the “ecological debt” which is owed to “nature itself.”

His letter is the latest in a series of recent acts in which Francis has aligned himself with global corporations committed to anti-Catholic agendas.

The letter was delivered via Peter Cardinal Turkson, Prefect of the Holy See’s Dicastery for Promoting Integral Human Development, to the spring 2021 meeting between the World Bank and the International Monetary Fund (IMF), which is currently being held online from April 5 - 11.

Dated April 4, the letter mentioned God just once, in the final line.

Instead, Francis focussed on calling for a system of global government which would implement a new societal order upon the world, based upon climate change policies and universal vaccination.


‘Global governance’

Referencing “the Covid-19 pandemic,” Francis declared that the world had been forced to “confront a series of grave and interrelated socio-economic, ecological, and political crises.”

Such inter-connected crises, he placed before the World Bank and IMF, hoping that their meetings would provide the basis for a re-ordering of world affairs: “It is my hope that your discussions will contribute to a model of ‘recovery’ capable of generating new, more inclusive and sustainable solutions to support the real economy, assisting individuals and communities to achieve their deepest aspirations and the universal common good.”

Francis repeated the claim that COVID has shown how “no one is saved alone,” and hence “new and creative forms of social, political and economic participation” must be drawn up.

Quoting from his recent encyclical Fratelli Tutti, which has been described as “blasphemous” by Archbishop Carlo Maria Viganò, Francis mentioned “trust” as the “cornerstone of all relationships,” a point which he believed the World Bank and IMF would “know well” due to being “experts in finance and economics.”

He urged that the two financial giants foster such relationships, and engage in “building bridges, and envisioning long-term inclusive projects.”

Francis also renewed his frequent call for a paradigm shift in global politics, saying: “there remains an urgent need for a global plan that can create new or regenerate existing institutions, particularly those of global governance, and help to build a new network of international relations for advancing the integral human development of all peoples.”

A principal effect of the desired global government, would be the reduction of debt in order to enable easy access primarily to “vaccines,” followed by “health, education and jobs.”


An ‘ecological debt’ to ‘nature itself’

However, Pope Francis did not miss the opportunity to instruct the IMF and World Bank on another of his regular areas of concern issues, namely “climate change.” He warned about overlooking “ecological debt,” a phenomena which he described as affecting the whole world, and pitting the “global north” against the “south.”

“We are, in fact, in debt to nature itself, as well as the people and countries affected by human-induced ecological degradation and biodiversity loss,” wrote Francis.

“In this regard, I believe that the financial industry, which is distinguished by its great creativity, will prove capable of developing agile mechanisms for calculating this ecological debt, so that developed countries can pay it, not only by significantly limiting their consumption of non-renewable energy or by assisting poorer countries to enact policies and programmes of sustainable development, but also by covering the costs of the innovation required for that purpose.”

These lines seem to echo the sentiments expressed by key globalist and founder of the World Economic Forum, Klaus Schwab, whose proposed anti-Catholic “Great Reset,” is underpinned by a focus on a green financial agenda, as he mentions the “withdrawal of fossil-fuel subsidies,” and a new financial system based on “investments” which advance “equality and sustainability,” and the building of a “‘green’ urban infrastructure.”

Schwab, the IMF, and scores of the world’s most influential banks (including the World Bank), have in fact already committed themselves to enforcing the green agenda of the Great Reset, and look set to make adherence to such green policies a criteria for access to finance in the future.

Francis has already signalled his intimacy with Schwab, by sending an address to the WEF four times in his eight-year pontificate, and allowing an annual Vatican roundtable at Davos, the WEF’s annual conference site in Switzerland.


A secular society pointed to a new ‘common good’

Francis also made reference to the “common good,” several times in his letter, which he linked intimately to finance and a form of secular fraternity of the kind described in Fratelli Tutti.

“It follows that public money may never be disjoined from the public good, and financial markets should be underpinned by laws and regulations aimed at ensuring that they truly work for the common good. A commitment to economic, financial and social solidarity thus entails much more than engaging in sporadic acts of generosity.”

Such goals, for Francis, include “a justly financed vaccine solidarity,” which he said was part of the “the law of love and the health of all.”

“Here, I reiterate my call to government leaders, businesses and international organizations to work together in providing vaccines for all, especially for the most vulnerable and needy.”

Closing his letter, Francis repeated his wish for a world focused on a new style of fraternity, underpinned by a focus on green policies, urging the World Bank and IMF to develop solutions for “a more inclusive and sustainable future.”

It would be a future “where finance is at the service of the common good, where the vulnerable and the marginalized are placed at the centre, and where the earth, our common home, is well cared for.”

There was no mention in the letter of Christ, the Catholic Church or the Catholic teaching on the common good.

Pope Francis’s letter comes as no great surprise, since the 84-year-old Argentine has been significantly increasing his long-standing ties with globalist groups and organisations, such as the United Nations (UN) and the WEF.

Francis has recently called for a “new world order,” saying that the “drama of wasting” the COVID-19 “crisis” would be worse than the disruption caused by COVID measures across the globe.

On that occasion too, he dealt with the topic of salvation, once again viewing it with a purely earthly understanding, and linking salvation to the new world order and a focus of green policies: “The path to humanity’s salvation passes through the creation of a new model of development, which unquestionably focuses on coexistence among peoples in harmony with Creation.”

To this end, Pope Francis has launched his own initiative with the U.N. and with globalist corporations, in order to promote a new “economic system” of capitalism, and ensure the achievement of the U.N.’s Sustainable Development Goals (SDGs). Amongst other aspects, the partnerships promote “sustainable lifestyles,” “gender equality,” and “global citizenship,” while the SDGs themselves promote “sexual and reproductive health services.”


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  Fr. Hewko's Sermons: Easter Thursday [April 8, 2021]
Posted by: Stone - 04-09-2021, 06:11 AM - Forum: April 2021 Sermons - No Replies

Easter Thursday [April 8, 2021] "Christ Never Disappoints Those Who Seek Him!" (MA)

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  The Recusant #55 -Easter 2021
Posted by: Stone - 04-08-2021, 04:05 PM - Forum: The Recusant - Replies (1)


[Image: Capture.png]


Contents
  • Archbishop Lefebvre: 1981 (“Holy Resistance”) Declaration

  • SSPX Continues to Green Light Covid Vaccines

  • Fr. Paul Robinson Is Still At It! (Genesis vs. Charles Lyell)

  • Evolutionist Logical Fallacies

  • Lyell & Uniformitarianism

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  Padre Pio: On Spirituality, Vatican II, and the Novus Ordo Missae
Posted by: Stone - 04-08-2021, 08:05 AM - Forum: Articles by Catholic authors - No Replies

Padre Pio: On Spirituality, Vatican II, and the Novus Ordo Missae
By Fr. Jean, OFMcap and printed originally in the May 1999 issue of The Angelus magazine

[Image: padrepio120x172.jpg]


Padre Pio (May 25, 1887 —September 23, 1968) was beatified on May 2, 1999, by Pope John Paul II. He is the only priest known to have received the full stigmata. 
He never celebrated the Novus Ordo Missae.



The final year of this dying, decaying century will see the beatification of Padre Pio, the holy monk whom God sent as a sign for our age. For, while everyone wants to make us believe in a new "charismatic" Church, strangely we do not find there any wonderworking saints like the ones we meet throughout the Church’s history starting with Pentecost. Padre Pio seems to close the procession of their number, doing so magnificently, being the only priest to have borne the stigmata of our Lord Jesus Christ.

Much has been written about Padre Pio —more than 600 works, it seems —and the authors always stress the extraordinary side of his life: not only his particular charisms (reading souls, healing, raising people from the dead, bilocating, ecstasies, exuding perfume, prophesying, etc.), but also the incredible sufferings which he endured from his earliest childhood, the persecutions undergone from some churchmen and even brothers in religion, as well as his two great charitable works: the founding of the House of Suffering, and prayer groups.

In short, they present him to us as a "saint" more to be admired than imitated, so that, ultimately, we miss the most interesting lessons to be learned from this life, and the practical applications that could transform our own. We shall try, therefore, however imperfectly, to set forth a few of these lessons, hoping that we shall all be able to profit from them, and that the Padre, from high heaven, will himself succor us, as he has promised to all those who would like to become his "spiritual children."

At the dawn of this life totally sacrificed to God and to souls, there is to be found a pious, poor and numerous family, where the abnegation of each member softens and transforms the harsh realities of daily life. Here we see confirmed the saying of Bishop de Segur that it is in families where the spirit of sacrifice is lacking that vocations are most at risk. Baptized the day after his birth — a grace for which he was grateful all his life —Padre Pio was christened Francesco, presage of his Franciscan vocation, which was to be discovered on the occasion of a visit from a Capuchin monk begging food for the convent. Even so, his vocation was not decided without struggle:
Quote:I felt two forces clashing within me, tearing my heart: the world wanted me for itself, and God called me to a new life.  It would be impossible to describe this martyrdom.  The mere memory of the battle that took place within me freezes the very blood in my veins...

He was not yet 16 years old when he entered the novitiate. Above the door of the cloister, as a welcome, he read the sign: "Do penance or perish." The daily rule of life included very many prayers, enough work, and little reading, being restricted especially to the study of the Rule and the Constitutions.

Brother Pio made himself conspicuous by the abundance of the tears he shed during the morning period of mental prayer, which in Capuchin houses is consecrated to the meditation of the Passion; tears so abundant that it was necessary to spread a towel in front of him on the floor of the choir. As with St. Francis, it was to this loving and compassionate contemplation of Jesus crucified that he was to owe the grace to receive later on the painful stigmata in his body. Even so, as he confided to his spiritual director, Fr. Agostino: "In comparison to what I suffer in my flesh, the spiritual combats that I endure are much worse."


Atoning for Sinners:  Interior Trials

It would seem that God expects the just to expiate in a special way, by means of temptation, the public sins of their contemporaries. At a time when psychoanalysis, with its knack for explaining away guilt and sin, was gaining sway, Padre Pio —like the little Theresa —had to undergo an almost unbearable crisis of scruples, which tormented him for three long years. Then after the storm came the night, a night of the soul which lasted for dozens of years, with only occasional glimmers of light:
Quote:I live in a perpetual night... I find myself troubled by everything, and I do not know if I act well or ill.  I can see that it is not a scruple:  but the doubt I feel about whether or not I am pleasing the Lord crushes me.  And this anxiety recurs to me everywhere: at the altar, in the confessional, everywhere!

It is with the thought of his mystical experiences in mind that his maxims should be meditated: "Love is more beautiful in the company of fear, because it is in this way that it becomes stronger." "The more one loves God, the less one feels it!"

St. Theresa of the Child Jesus opposed to the proud rationalism of her day the little way of spiritual childhood, but she also expiated it by terrible temptations against faith. Her cry, "I will believe!" is well known. Padre Pio also experience violent and prolonged temptations against faith, as his letters to Fr. Agostino testify:
Quote:Blasphemies cross my mind incessantly, and even more so false ideas, ideas of infidelity and unbelief.  I feel my soul transfixed at every instant of my life, it kills me...  My faith is upheld only by a constant effort of my will against every kind of human persuasion.  My faith is only the fruit of the continual efforts that I exact of myself.  And all of this, Father, is not something that happens a few times a day, but it is continuous...  Father, how difficult it is to believe!

What precious lessons for us, should we, for example, be surprised at finding ourselves tempted to such a degree.


Spiritual Director

Padre Pio overcame these terrible trials by following what had been taught him in the novitiate: perseverance in prayer, mortification of the senses, unshakable fidelity to the demands of one’s duty of state, and, finally, perfect obedience to the priest in charge of his soul. His painfully acquired experience allowed him to draw to himself souls desirous of perfection, and to be demanding.

To the souls he directed, he gave a five-point rule: weekly confession, daily communion and spiritual reading, examination of conscience each evening and mental prayer twice a day. As for the recitation of the rosary, it is so necessary it goes without saying....
Quote:Confession is the soul’s bath.  You must go at least once a week.  I do not want souls to stay away from confession more than a week.  Even a clean and unoccupied room gathers dust; return after a week and you will see that it needs dusting again!

To those who declare themselves unworthy to receive holy Communion, he answers:
Quote:It is quite true, we are not worthy of such a gift.  However, to approach the Blessed Sacrament in a state of mortal sin is one thing, and to be unworthy, quite another.  All of us are unworthy, but it is He who invites us.  It is He who desires it.  Let us humble ourselves and receive Him with a heart contrite and full of love.

To another, who told him that the daily examination of conscience seemed useless, since his conscience showed him clearly at each action whether it was good or bad, he replied:
Quote:That is true enough.  But every experienced merchant in this world not only keeps track throughout the day of whether he has lost or gained on each sale.  In the evening, he does the bookkeeping for the day to determine what he should do on the morrow.  It follows that it is indispensable to make a rigorous examination of conscience, brief but lucid, every night.

The harm that comes to souls from the lack of reading holy books makes me shudder... What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection.

When Padre Pio was condemned to not exercise any ministry, he spent his free time, not in reading newspapers —"the Devil’s gospel" —but in reading books of doctrine, history and spirituality. Despite this, he would still say: "One looks for God in books, but finds Him in prayer."

His counsels for mental prayer are simple:
Quote:If you do not succeed in meditating well, do not give up doing your duty.  If the distractions are numerous, do not be discouraged; do the meditation of patience, and you will still profit.  Decide upon the length of your meditation, and do not leave your place before finishing, even if you have to be crucified...  Why do you worry so much because you do not know how to meditate as you would like?  Meditation is a means to attaining God, but it is not a goal in itself.  Meditation aims at the love of God and neighbor.  Love God with all your soul without reserve, and love your neighbor as yourself, and you will have accomplished half of your meditation.

The same holds for assisting at the Holy Sacrifice of the Mass: it is more concerned with making acts (of contrition, faith, love...) than with intellectual reflections or considerations. To someone asking whether it is necessary to follow the Mass in a missal, Padre Pio answered that only the priest needs a missal. According to him, the best way to attend the holy sacrifice is by uniting oneself to the Virgin of Sorrows at the foot of the cross, in compassion and love. It is only in Paradise, he assures his interlocutor, that we will learn of all the benefits that we received by assisting at holy Mass.

Padre Pio, who was so affable and pleasant in his relations with people, could become severe and inflexible when the honor of God was at stake, especially in church.
Quote:The whispering of the faithful would be authoritatively cut off by the Father, who would openly glare at anyone who failed to maintain a prayerful posture...  If someone remained standing, even if it was because there were no places left in the pews, he would peremptorily invite him to kneel in order to participate worthily in the Holy Sacrifice of the Mass.

Not even an inattentive choirboy would be spared: 
Quote:"My child, if you want to go to hell, you don’t need my signature."

The post-war fashions fell under the same censure:
Quote:Padre Pio, seated in his open confessional, all year round would ascertain that the women and girls who confessed to him were wearing skirts not too short.  He would even cause tears to be shed when someone who had been waiting in line for hours would be turned away because of an offending hemline... Then some kind souls would step forward and offer help.  In a corner, they would unsew the hem, or else lend the penitent a coat.  Finally, sometimes the Father would allow the humiliated penitent to go to confession.

One day his spiritual director reproached him for his harsh conduct. He replied: "I could obey you, but each time it is Jesus who tells me how I am to deal with people." His severe manner, then, was inspired from above, uniquely for the honor of God and the salvation of souls.

Quote:Women who satisfy their vanity in their dress can never put on the life of Jesus Christ; moreover they even lose the ornaments of their soul as soon as this idol enters into their heart.

And let no one reproach him for lack of charity: 
Quote:"I beg you not to criticize me by invoking charity, because the greatest charity is to deliver souls held fast by Satan in order to win them over to Christ."


Padre Pio and the Novus Ordo Missae

He was a model of respect and submission towards his religious and ecclesiastical superiors, especially during the time when he was persecuted. Nonetheless, he could not remain silent over a deviation that was baneful to the Church. Even before the end of the Council, in February 1965, someone announced to him that soon he would have to celebrate the Mass according to a new rite, ad experimentum, in the vernacular, which had been devised by a conciliar liturgical commission in order to respond to the aspirations of modern man. Immediately, even before seeing the text, he wrote to Paul VI to ask him to be dispensed from the liturgical experiment, and to be able to continue to celebrate the Mass of St. Pius V. When Cardinal Bacci came to see him in order to bring the authorization, Padre Pio let a complaint escape in the presence of the Pope’s messenger: 
Quote:"For pity sake, end the Council quickly."

[Image: padrepiosayingmass197x295.jpg]

The same year, during the conciliar euphoria that was promising a new springtime to the Church, he confided to one of his spiritual sons: "In this time of darkness, let us pray.  Let us do penance for the elect"; and especially for the one who has to be their shepherd here below: All his life, he immolated himself for the reigning pope, whose photograph was among the rare images that decorated his cell.


Renewal of Religious Life?

There are other scenes from his life that are full of meaning, for example, his reactions to the aggiornamento the religious orders concocted in the wake of Vatican II. (The citations here are taken from a book bearing an imprimatur):
Quote:In 1966, the Father General [of the Franciscans] came to Rome prior to the special Chapter on the Constitutions in order to ask Padre Pio for his prayers and benedictions.  He met Padre Pio in the cloister.  "Padre, I came to recommend to your prayers the special chapter for the new Constitutions..." He had scarcely gotten the words "special Chapter"..."new Constitutions" out of his mouth when Padre Pio made a violent gesture and cried out:  "That is all nothing but destructive nonsense."  "But Padre, after all, there is the younger generation to take into account... the youth evolve after their own fashion... there are new demands..."  "The only thing missing is mind and heart, that’s all, understanding and love."  Then he proceeded to his cell, did a half-turn, and pointed his finger, saying:  "We must not denature ourselves, we must not denature ourselves!  At the Lord’s judgment, St. Francis will not recognize us as his sons!"

A year later, the same scene was repeated for the aggiornamento of the Capuchins:
One day, some confreres were discussing with the Father Definiteur General [The counselor or adviser to the general or provincial of a religious order —Ed.] the problems in the Order, when Padre Pio, taking a shocked attitude, cried out, with a distant look in his eye: 
Quote:"What in the world are you up to in Rome? What are you scheming? You even want to change the Rule of St. Francis!" 

The Definiteur replied: "Padre, changes are being proposed because the youth don’t want to have anything to do with the tonsure, the habit, bare feet...."

Quote:Chase them out!  Chase them out!  What can you be saying?  Is it they who are doing St. Francis a favor by taking the habit and following his way of life, or rather, isn’t it St. Francis who is offering them a great gift?

If we consider that Padre Pio was a veritable alter Christus, that his entire person, body and soul, was as perfectly conformed as possible to that of Jesus Christ, his stark refusal to accept the Novus Ordo and the aggiornamento should be for us a lesson to learn. It is also noteworthy that the good Lord desired to recall His faithful servant just before they were implacably imposed on the Church and the Capuchin Order. Noteworthy, too, is the fact that Katarina Tangari, one of Padre Pio’s most privileged spiritual daughters, so admirably supported the priests [of the SSPX] of Ecône until her death, one year after the episcopal consecrations of 1988.


Final Lesson: Fatima

Padre Pio was even less obliging towards the prevailing social and political order, or rather, disorder (in 1966): "the confusion of ideas and the reign of thieves." He prophesied that the Communists would come to power, "by surprise, without firing a shot... It will happen overnight."

This should not surprise us, since the requests of our Lady of Fatima have not been listened to. He even told Bishop Piccinelli, that the red flag will fly over the Vatican, "but that will pass." Here again, his conclusion rejoins that of the Queen of Prophets: "But in the end, my Immaculate Heart will triumph." 

The means by which this prophesy will come to pass, we know: by the divine power; but it must be prompted by the two great powers in man’s hands: prayer and penance. This is the lesson which our Lady wanted to remind us of at the beginning of this century: God wants to save the world by devotion to the Immaculate Heart of Mary, and there is no problem, material or spiritual, national or international, that cannot be solved by the holy rosary and our sacrifices.

This is also the last lesson that Padre Pio wanted to leave us by his example, and especially by his "prayer groups," which he established throughout the world. "He was never without a rosary, there was even one under his pillow. During the day he recited several dozens of rosaries." A few hours before he died, as those around him urged him to speak a few more words, all he could say was: "Love the Blessed Virgin and make her loved. Always say the rosary!"

The imminent elevation of Venerable Padre Pio is certainly going to arouse in many souls both curiosity and admiration. We could take advantage of the opportunity to remind them of these few lessons, if indeed we know how to put them into practice ourselves, in the merciful love of the Most Holy Hearts of Jesus and Mary.


Translation by Angelus Press of an article that appeared in the Letter to the Friends of Saint Francis, publication of the Capuchin Fathers of St. Francis Monastery, Morgon, France, a traditional community which supports the work of Archbishop Lefebvre.

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  UK Child Trials of AstraZeneca Vaccine Suspended Amid Blood Clot Fears
Posted by: Stone - 04-08-2021, 07:53 AM - Forum: COVID Vaccines - No Replies

UK Child Trials of AstraZeneca Vaccine Suspended Amid Blood Clot Fears

Breitbart | 7 Apr 20210


A children’s trial of the AstraZeneca coronavirus vaccine has been halted by the University of Oxford amid concerns that the jab may cause blood clotting in adults.

The trial of the vaccine, which began in February and has seen over 200 children between the age of 6 and 17-years-old tested, was suspended on Tuesday following concerns raised by the European Medicines Agency (EMA).

Professor Andrew Pollard of Oxford University told the BBC that though there have been no safety concerns found within the trial itself, the trial will be put on hold until regulators from the UK’s Medicine and Healthcare products Regulatory Agency (MHRA) have reviewed the blood clotting issue.

“Whilst there are no safety concerns in the paediatric clinical trial, we await additional information from the MHRA on its review of rare cases of thrombosis/thrombocytopaenia that have been reported in adults, before giving any further vaccinations in the trial,” Prof Pollard said.

The suspension of the trial came in the wake of the head of vaccines for the EMA, Marco Cavaleri saying of the link between the vaccine and blood clotting: “In my opinion, we can now say it, it is clear there is an association with the vaccine. What causes this reaction, however, we still do not know.”

The European Medicines Agency, however, said that it had “not yet reached a conclusion and the review is currently ongoing”, with the results of a review expected to be revealed this week.

Britain’s regulator, the MHRA said that people should continue to take the vaccine as the benefits currently outweigh the risk, despite an ongoing investigation into the death of seven people from the vaccine and 30 cases of clotting in the UK.

Reports have also suggested that the regulator is considering banning the use of the vaccine for younger people. Several European nations have already banned the use of the AstraZeneca jab for younger people, including France, Germany, and The Netherlands.



Prime Minister Boris Johnson said during a visit to one of AstraZeneca’s factories on Tuesday that people should continue to take the vaccine.

“On the Oxford-AstraZeneca vaccine, the best thing people should do is look at what the MHRA say, our independent regulator – that’s why we have them, that’s why they are independent,” Mr Johnson said, adding: “Their advice to people is to keep going out there, get your jab, get your second jab.”

“The best thing of all is to vaccinate our population, get everybody out getting the jab, that’s the key thing and that’s what I would advocate, number one,” the Prime Minister explained.

A member of the joint committee on vaccination and immunisation (JCVI), Dr Maggie Wearmouth, suggested that the government should slow down the rollout of the vaccine for those under the age of 50 while the clotting issue is being investigated.

“We have to show that perhaps slowing things down, not rolling out phase two at this stage… until we’re absolutely certain,” Dr Wearmouth told The Telegraph.

“The issue is about safety and public confidence. We don’t want to cover anything up that we feel that the public should be knowing. We’re not here to blindly follow targets or due dates. We will do what is necessary for the British public,” she added.

A spokesman from the UK’s Department of Health said: “The Oxford/AstraZeneca vaccine is safe, effective and has already saved thousands of lives in this country. As the UK’s independent regulator has said, when people are called forward they should get the jab.”

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  Bill Gates and George Soros Team Up to Form Organization Tasked with Policing with “Disinformation”
Posted by: Stone - 04-08-2021, 07:48 AM - Forum: Socialism & Communism - No Replies

While the thrust of the article clearly has a political focus, the more wide-ranging applications are obvious...


Bill Gates and George Soros Team Up to Form Organization Tasked with Policing with “Disinformation”


Big League Politics | Apr 6, 2021


The American ruling class never sleeps and now they’re propping up a new organization to fight so-called “misinformation” and “disinformation.”

Joseph Vasquez of NewsBusters reported that the Aspen Institute Commission on Information is being funded by the likes of billionaire oligarchs such as Bill Gates and George Soros to “fight ‘mis- and disinformation.’”

The Aspen Institute features Katie Couric, a seasoned corporate media mouthpiece, as its co-chair. Vasquez observed that “Couric recently suggested during a segment with HBO host Bill Maher that ‘we’ should ‘deprogram’ people within former President Donald Trump’s cult.’”

In addition, the commission counts on Rashad Robinson, the CEO of Color of Change. Soros financially backs Color of Change, which has been one of the more prominent organizations to lead the push to defund police departments nationwide.

Cybersecurity and Infrastructure Security Agency Director Chris Krebs is another co-chair of the Aspen Institute. For those with short term-memory, Krebs claimed that the 2020 election was “the most secure in history,” a comment which was met with criticism from a senior Department of Homeland Security official.

Vasquez highlighted how much money Gates and Soros have dropped in propping up this organization:
Quote:The Bill & Melinda Gates Foundation and two organizations within Soros’s Open Society Network — Foundation to Promote Open Society ($2,594,780) and the Open Society Institute ($445,000) —  have pumped Aspen Institute with at least $101,854,593 and $3,039,780 respectively between 2003 and 2020, according to Foundation Directory Online data.

The list of members on the Commission were rather interesting, which Vasquez outlined:
Quote:The member list for the Commission was just as revealing as to the nature of its bias. One of the “members” was none other than the estranged liberal Duke of Sussex Prince Harry. Quadrivium Foundation Co-Founder and President Kathryn Murdoch, the climate activist wife of former Fox News heir and fellow eco-activist James Murdoch, was also listed as a member. Quadrivium was listed as a funder behind a leftist organization called Democracy Works. Democracy Works was used to formulate Facebook and Google’s 2020 election strategy. The anti-Trump former Republican Congressman Will Hurd (R-TX) was also on the Commission’s member list.

It’s clear that the ruling class wants to prevent the rise of another Donald Trump. One way they will do so is by policing speech and preventing the rise of individuals and institutions who challenge the regime’s established narrative. To prevent total liberal hegemony, America First must build competing institutions and prop up talented individuals who can challenge the oligarchs’ grand designs. Otherwise, an ineffective response will guarantee a complete consolidation of the liberal regime.

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  World Economic Forum: A New "Smart" Mask
Posted by: Stone - 04-08-2021, 07:34 AM - Forum: Pandemic 2020 [Secular] - No Replies



[Image: ?u=https%3A%2F%2Fapi-assets.infowars.com...f=1&nofb=1]

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  Pope Pius XII: Mediator Dei - On the Sacred Liturgy
Posted by: Stone - 04-07-2021, 04:26 PM - Forum: Encyclicals - No Replies

MEDIATOR DEI - ON THE SACRED LITURGY
 Pope Pius XII - November 20, 1947


TO THE VENERABLE BRETHREN, THE PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHIOPS, AND OTHER ORDINARIES IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE



Venerable Brethren,
Health and Apostolic Benediction.

Mediator between God and men[1] and High Priest who has gone before us into heaven, Jesus the Son of God[2] quite clearly had one aim in view when He undertook the mission of mercy which was to endow mankind with the rich blessings of supernatural grace. Sin had disturbed the right relationship between man and his Creator; the Son of God would restore it. The children of Adam were wretched heirs to the infection of original sin; He would bring them back to their heavenly Father, the primal source and final destiny of all things. For this reason He was not content, while He dwelt with us on earth, merely to give notice that redemption had begun, and to proclaim the long-awaited Kingdom of God, but gave Himself besides in prayer and sacrifice to the task of saving souls, even to the point of offering Himself, as He hung from the cross, a Victim unspotted unto God, to purify our conscience of dead works, to serve the living God.[3] Thus happily were all men summoned back from the byways leading them down to ruin and disaster, to be set squarely once again upon the path that leads to God. Thanks to the shedding of the blood of the Immaculate Lamb, now each might set about the personal task of achieving his own sanctification, so rendering to God the glory due to Him.

2. But what is more, the divine Redeemer has so willed it that the priestly life begun with the supplication and sacrifice of His mortal body should continue without intermission down the ages in His Mystical Body which is the Church. That is why He established a visible priesthood to offer everywhere the clean oblation[4] which would enable men from East to West, freed from the shackles of sin, to offer God that unconstrained and voluntary homage which their conscience dictates.

3. In obedience, therefore, to her Founder's behest, the Church prolongs the priestly mission of Jesus Christ mainly by means of the sacred liturgy. She does this in the first place at the altar, where constantly the sacrifice of the cross is represented[5] and with a single difference in the manner of its offering, renewed.[6] She does it next by means of the sacraments, those special channels through which men are made partakers in the supernatural life. She does it, finally, by offering to God, all Good and Great, the daily tribute of her prayer of praise. "What a spectacle for heaven and earth," observes Our predecessor of happy memory, Pius XI, "is not the Church at prayer! For centuries without interruption, from midnight to midnight, the divine psalmody of the inspired canticles is repeated on earth; there is no hour of the day that is not hallowed by its special liturgy; there is no state of human life that has not its part in the thanksgiving, praise, supplication and reparation of this common prayer of the Mystical Body of Christ which is His Church!"[7]

4. You are of course familiar with the fact, Venerable Brethren, that a remarkably widespread revival of scholarly interest in the sacred liturgy took place towards the end of the last century and has continued through the early years of this one. The movement owed its rise to commendable private initiative and more particularly to the zealous and persistent labor of several monasteries within the distinguished Order of Saint Benedict. Thus there developed in this field among many European nations, and in lands beyond the seas as well, a rivalry as welcome as it was productive of results. Indeed, the salutary fruits of this rivalry among the scholars were plain for all to see, both in the sphere of the sacred sciences, where the liturgical rites of the Western and Eastern Church were made the object of extensive research and profound study, and in the spiritual life of considerable numbers of individual Christians.

5. The majestic ceremonies of the sacrifice of the altar became better known, understood and appreciated. With more widespread and more frequent reception of the sacraments, with the beauty of the liturgical prayers more fully savored, the worship of the Eucharist came to be regarded for what it really is: the fountain-head of genuine Christian devotion. Bolder relief was given likewise to the fact that all the faithful make up a single and very compact body with Christ for its Head, and that the Christian community is in duty bound to participate in the liturgical rites according to their station.

6. You are surely well aware that this Apostolic See has always made careful provision for the schooling of the people committed to its charge in the correct spirit and practice of the liturgy; and that it has been no less careful to insist that the sacred rites should be performed with due external dignity. In this connection We ourselves, in the course of our traditional address to the Lenten preachers of this gracious city of Rome in 1943, urged them warmly to exhort their respective hearers to more faithful participation in the eucharistic sacrifice. Only a short while previously, with the design of rendering the prayers of the liturgy more correctly understood and their truth and unction more easy to perceive, We arranged to have the Book of Psalms, which forms such an important part of these prayers in the Catholic Church, translated again into Latin from their original text.[8]

7. But while We derive no little satisfaction from the wholesome results of the movement just described, duty obliges Us to give serious attention to this "revival" as it is advocated in some quarters, and to take proper steps to preserve it at the outset from excess or outright perversion.

8. Indeed, though we are sorely grieved to note, on the one hand, that there are places where the spirit, understanding or practice of the sacred liturgy is defective, or all but inexistent, We observe with considerable anxiety and some misgiving, that elsewhere certain enthusiasts, over-eager in their search for novelty, are straying beyond the path of sound doctrine and prudence. Not seldom, in fact, they interlard their plans and hopes for a revival of the sacred liturgy with principles which compromise this holiest of causes in theory or practice, and sometimes even taint it with errors touching Catholic faith and ascetical doctrine.

9. Yet the integrity of faith and morals ought to be the special criterion of this sacred science, which must conform exactly to what the Church out of the abundance of her wisdom teaches and prescribes. It is, consequently, Our prerogative to commend and approve whatever is done properly, and to check or censure any aberration from the path of truth and rectitude.

10. Let not the apathetic or half-hearted imagine, however, that We agree with them when We reprove the erring and restrain the overbold. No more must the imprudent think that we are commending them when We correct the faults of those who are negligent and sluggish.

11. If in this encyclical letter We treat chiefly of the Latin liturgy, it is not because We esteem less highly the venerable liturgies of the Eastern Church, whose ancient and honorable ritual traditions are just as dear to Us. The reason lies rather in a special situation prevailing in the Western Church, of sufficient importance, it would seem, to require this exercise of Our authority.

12. With docile hearts, then, let all Christians hearken to the voice of their Common Father, who would have them, each and every one, intimately united with him as they approach the altar of God, professing the same faith, obedient to the same law, sharing in the same Sacrifice with a single intention and one sole desire. This is a duty imposed, of course, by the honor due to God. But the needs of our day and age demand it as well. After a long and cruel war which has rent whole peoples asunder with it rivalry and slaughter, men of good will are spending themselves in the effort to find the best possible way to restore peace to the world. It is, notwithstanding, Our belief that no plan or initiative can offer better prospect of success than that fervent religious spirit and zeal by which Christians must be formed and guided; in this way their common and whole-hearted acceptance of the same truth, along with their united obedience and loyalty to their appointed pastors, while rendering to God the worship due to Him, makes of them one brotherhood: "for we, being many, are one body: all that partake of one bread."[9]

13. It is unquestionably the fundamental duty of man to orientate his person and his life towards God. "For He it is to whom we must first be bound, as to an unfailing principle; to whom even our free choice must be directed as to an ultimate objective. It is He, too, whom we lose when carelessly we sin. It is He whom we must recover by our faith and trust."[10] But man turns properly to God when he acknowledges His Supreme majesty and supreme authority; when he accepts divinely revealed truths with a submissive mind; when he scrupulously obeys divine law, centering in God his every act and aspiration; when he accords, in short, due worship to the One True God by practicing the virtue of religion.

14. This duty is incumbent, first of all, on men as individuals. But it also binds the whole community of human beings, grouped together by mutual social ties: mankind, too, depends on the sovereign authority of God.

15. It should be noted, moreover, that men are bound by his obligation in a special way in virtue of the fact that God has raised them to the supernatural order.

16. Thus we observe that when God institutes the Old Law, He makes provision besides for sacred rites, and determines in exact detail the rules to be observed by His people in rendering Him the worship He ordains. To this end He established various kinds of sacrifice and designated the ceremonies with which they were to be offered to Him. His enactments on all matters relating to the Ark of the Covenant, the Temple and the holy days are minute and clear. He established a sacerdotal tribe with its high priest, selected and described the vestments with which the sacred ministers were to be clothed, and every function in any way pertaining to divine worship.[11] Yet this was nothing more than a faint foreshadowing[12] of the worship which the High Priest of the New Testament was to render to the Father in heaven.

17. No sooner, in fact, "is the Word made flesh"[13] than he shows Himself to the world vested with a priestly office, making to the Eternal Father an act of submission which will continue uninterruptedly as long as He lives: "When He cometh into the world he saith. . . 'behold I come . . . to do Thy Will."[14] This act He was to consummate admirably in the bloody Sacrifice of the Cross: "It is in this will we are sanctified by the oblation of the Body of Jesus Christ once."[15] He plans His active life among men with no other purpose in view. As a child He is presented to the Lord in the Temple. To the Temple He returns as a grown boy, and often afterwards to instruct the people and to pray. He fasts for forty days before beginning His public ministry. His counsel and example summon all to prayer, daily and at night as well. As Teacher of the truth He "enlighteneth every man"[16] to the end that mortals may duly acknowledge the immortal God, "not withdrawing unto perdition, but faithful to the saving of the soul."[17] As Shepherd He watches over His flock, leads it to life-giving pasture, lays down a law that none shall wander from His side, off the straight path He has pointed out, and that all shall lead holy lives imbued with His spirit and moved by His active aid. At the Last Supper He celebrates a new Pasch with solemn rite and ceremonial, and provides for its continuance through the divine institution of the Eucharist. On the morrow, lifted up between heaven and earth, He offers the saving sacrifice of His life, and pours forth, as it were, from His pierced Heart the sacraments destined to impart the treasures of redemption to the souls of men. All this He does with but a single aim: the glory of His Father and man's ever greater sanctification.

18. But it is His will, besides, that the worship He instituted and practiced during His life on earth shall continue ever afterwards without intermission. For he has not left mankind an orphan. He still offers us the support of His powerful, unfailing intercession, acting as our "advocate with the Father."[18] He aids us likewise through His Church, where He is present indefectibly as the ages run their course: through the Church which He constituted "the pillar of truth"[19] and dispenser of grace, and which by His sacrifice on the cross, He founded, consecrated and confirmed forever.[20]

19. The Church has, therefore, in common with the Word Incarnate the aim, the obligation and the function of teaching all men the truth, of governing and directing them aright, of offering to God the pleasing and acceptable sacrifice; in this way the Church re-establishes between the Creator and His creatures that unity and harmony to which the Apostle of the Gentiles alludes in these words: "Now, therefore, you are no more strangers and foreigners; but you are fellow citizens with the saints and domestics of God, built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner-stone; in whom all the building, being framed together, groweth up into a holy temple in the Lord, in whom you also are built together in a habitation of God in the Spirit."[21] Thus the society founded by the divine Redeemer, whether in her doctrine and government, or in the sacrifice and sacraments instituted by Him, or finally, in the ministry, which He has confided to her charge with the outpouring of His prayer and the shedding of His blood, has no other goal or purpose than to increase ever in strength and unity.

20. This result is, in fact, achieved when Christ lives and thrives, as it were, in the hearts of men, and when men's hearts in turn are fashioned and expanded as though by Christ. This makes it possible for the sacred temple, where the Divine Majesty receives the acceptable worship which His law prescribes, to increase and prosper day by day in this land of exile of earth. Along with the Church, therefore, her Divine Founder is present at every liturgical function: Christ is present at the august sacrifice of the altar both in the person of His minister and above all under the eucharistic species. He is present in the sacraments, infusing into them the power which makes them ready instruments of sanctification. He is present, finally, in prayer of praise and petition we direct to God, as it is written: "Where there are two or three gathered together in My Name, there am I in the midst of them."[22] The sacred liturgy is, consequently, the public worship which our Redeemer as Head of the Church renders to the Father, as well as the worship which the community of the faithful renders to its Founder, and through Him to the heavenly Father. It is, in short, the worship rendered by the Mystical Body of Christ in the entirety of its Head and members.

21. Liturgical practice begins with the very founding of the Church. The first Christians, in fact, "were persevering in the doctrine of the apostles and in the communication of the breaking of bread and in prayers."[23] Whenever their pastors can summon a little group of the faithful together, they set up an altar on which they proceed to offer the sacrifice, and around which are ranged all the other rites appropriate for the saving of souls and for the honor due to God. Among these latter rites, the first place is reserved for the sacraments, namely, the seven principal founts of salvation. There follows the celebration of the divine praises in which the faithful also join, obeying the behest of the Apostle Paul, "In all wisdom, teaching and admonishing one another in psalms, hymns and spiritual canticles, singing in grace in your hearts to God."[24] Next comes the reading of the Law, the prophets, the gospel and the apostolic epistles; and last of all the homily or sermon in which the official head of the congregation recalls and explains the practical bearing of the commandments of the divine Master and the chief events of His life, combining instruction with appropriate exhortation and illustration of the benefit of all his listeners.

22. As circumstances and the needs of Christians warrant, public worship is organized, developed and enriched by new rites, ceremonies and regulations, always with the single end in view, "that we may use these external signs to keep us alert, learn from them what distance we have come along the road, and by them be heartened to go on further with more eager step; for the effect will be more precious the warmer the affection which precedes it."[25] Here then is a better and more suitable way to raise the heart to God. Thenceforth the priesthood of Jesus Christ is a living and continuous reality through all the ages to the end of time, since the liturgy is nothing more nor less than the exercise of this priestly function. Like her divine Head, the Church is forever present in the midst of her children. She aids and exhorts them to holiness, so that they may one day return to the Father in heaven clothed in that beauteous raiment of the supernatural. To all who are born to life on earth she gives a second, supernatural kind of birth. She arms them with the Holy Spirit for the struggle against the implacable enemy. She gathers all Christians about her altars, inviting and urging them repeatedly to take part in the celebration of the Mass, feeding them with the Bread of angels to make them ever stronger. She purifies and consoles the hearts that sin has wounded and soiled. Solemnly she consecrates those whom God has called to the priestly ministry. She fortifies with new gifts of grace the chaste nupitals of those who are destined to found and bring up a Christian family. When as last she has soothed and refreshed the closing hours of this earthly life by holy Viaticum and extreme unction, with the utmost affection she accompanies the mortal remains of her children to the grave, lays them reverently to rest, and confides them to the protection of the cross, against the day when they will triumph over death and rise again. She has a further solemn blessing and invocation for those of her children who dedicate themselves to the service of God in the life of religious perfection. Finally, she extends to the souls in purgatory, who implore her intercession and her prayers, the helping hand which may lead them happily at last to eternal blessedness in heaven.

23. The worship rendered by the Church to God must be, in its entirety, interior as well as exterior. It is exterior because the nature of man as a composite of body and soul requires it to be so. Likewise, because divine Providence has disposed that "while we recognize God visibly, we may be drawn by Him to love of things unseen."[26] Every impulse of the human heart, besides, expresses itself naturally through the senses; and the worship of God, being the concern not merely of individuals but of the whole community of mankind, must therefore be social as well. This obviously it cannot be unless religious activity is also organized and manifested outwardly. Exterior worship, finally, reveals and emphasizes the unity of the mystical Body, feeds new fuel to its holy zeal, fortifies its energy, intensifies its action day by day: "for although the ceremonies themselves can claim no perfection or sanctity in their won right, they are, nevertheless, the outward acts of religion, designed to rouse the heart, like signals of a sort, to veneration of the sacred realities, and to raise the mind to meditation on the supernatural. They serve to foster piety, to kindle the flame of charity, to increase our faith and deepen our devotion. They provide instruction for simple folk, decoration for divine worship, continuity of religious practice. They make it possible to tell genuine Christians from their false or heretical counterparts."[27]

24. But the chief element of divine worship must be interior. For we must always live in Christ and give ourselves to Him completely, so that in Him, with Him and through Him the heavenly Father may be duly glorified. The sacred liturgy requires, however, that both of these elements be intimately linked with each another. This recommendation the liturgy itself is careful to repeat, as often as it prescribes an exterior act of worship. Thus we are urged, when there is question of fasting, for example, "to give interior effect to our outward observance."[28] Otherwise religion clearly amounts to mere formalism, without meaning and without content. You recall, Venerable Brethren, how the divine Master expels from the sacred temple, as unworthily to worship there, people who pretend to honor God with nothing but neat and wellturned phrases, like actors in a theater, and think themselves perfectly capable of working out their eternal salvation without plucking their inveterate vices from their hearts.[29] It is, therefore, the keen desire of the Church that all of the faithful kneel at the feet of the Redeemer to tell Him how much they venerate and love Him. She wants them present in crowds - like the children whose joyous cries accompanied His entry into Jerusalem - to sing their hymns and chant their song of praise and thanksgiving to Him who is King of Kings and Source of every blessing. She would have them move their lips in prayer, sometimes in petition, sometimes in joy and gratitude, and in this way experience His merciful aid and power like the apostles at the lakeside of Tiberias, or abandon themselves totally, like Peter on Mount Tabor, to mystic union with the eternal God in contemplation.

25. It is an error, consequently, and a mistake to think of the sacred liturgy as merely the outward or visible part of divine worship or as an ornamental ceremonial. No less erroneous is the notion that it consists solely in a list of laws and prescriptions according to which the ecclesiastical hierarchy orders the sacred rites to be performed.

26. It should be clear to all, then, that God cannot be honored worthily unless the mind and heart turn to Him in quest of the perfect life, and that the worship rendered to God by the Church in union with her divine Head is the most efficacious means of achieving sanctity.

27. This efficacy, where there is question of the eucharistic sacrifice and the sacraments, derives first of all and principally from the act itself (ex opere operato). But if one considers the part which the Immaculate Spouse of Jesus Christ takes in the action, embellishing the sacrifice and sacraments with prayer and sacred ceremonies, or if one refers to the "sacramentals" and the other rites instituted by the hierarchy of the Church, then its effectiveness is due rather to the action of the church (ex opere operantis Ecclesiae), inasmuch as she is holy and acts always in closest union with her Head.

28. In this connection, Venerable Brethren, We desire to direct your attention to certain recent theories touching a so-called "objective" piety. While these theories attempt, it is true, to throw light on the mystery of the Mystical Body, on the effective reality of sanctifying grace, on the action of God in the sacraments and in the Mass, it is nonetheless apparent that they tend to belittle, or pass over in silence, what they call "subjective," or "personal" piety.

29. It is an unquestionable fact that the work of our redemption is continued, and that its fruits are imparted to us, during the celebration of the liturgy, notable in the august sacrifice of the altar. Christ acts each day to save us, in the sacraments and in His holy sacrifice. By means of them He is constantly atoning for the sins of mankind, constantly consecrating it to God. Sacraments and sacrifice do, then, possess that "objective" power to make us really and personally sharers in the divine life of Jesus Christ. Not from any ability of our own, but by the power of God, are they endowed with the capacity to unite the piety of members with that of the head, and to make this, in a sense, the action of the whole community. From these profund considerations some are led to conclude that all Christian piety must be centered in the mystery of the Mystical Body of Christ, with no regard for what is "personal" or "subjective, as they would have it. As a result they feel that all other religious exercises not directly connected with the sacred liturgy, and performed outside public worship should be omitted.

30. But though the principles set forth above are excellent, it must be plain to everyone that the conclusions drawn from them respecting two sorts of piety are false, insidious and quite pernicious.

31. Very truly, the sacraments and the sacrifice of the altar, being Christ's own actions, must be held to be capable in themselves of conveying and dispensing grace from the divine Head to the members of the Mystical Body. But if they are to produce their proper effect, it is absolutely necessary that our hearts be properly disposed to receive them. Hence the warning of Paul the Apostle with reference to holy communion, "But let a man first prove himself; and then let him eat of this bread and drink of the chalice."[30] This explains why the Church in a brief and significant phrase calls the various acts of mortification, especially those practiced during the season of Lent, "the Christian army's defenses."[31] They represent, in fact, the personal effort and activity of members who desire, as grace urges and aids them, to join forces with their Captain - "that we may discover . . . in our Captain," to borrow St. Augustine's words, "the fountain of grace itself."[32] But observe that these members are alive, endowed and equipped with an intelligence and will of their own. It follows that they are strictly required to put their own lips to the fountain, imbibe and absorb for themselves the life-giving water, and rid themselves personally of anything that might hinder its nutritive effect in their souls. Emphatically, therefore, the work of redemption, which in itself is independent of our will, requires a serious interior effort on our part if we are to achieve eternal salvation.

32. If the private and interior devotion of individuals were to neglect the august sacrifice of the altar and the sacraments, and to withdraw them from the stream of vital energy that flows from Head to members, it would indeed be sterile, and deserve to be condemned. But when devotional exercises, and pious practices in general, not strictly connected with the sacred liturgy, confine themselves to merely human acts, with the express purpose of directing these latter to the Father in heaven, of rousing people to repentance and holy fear of God, of weaning them from the seductions of the world and its vice, and leading them back to the difficult path of perfection, then certainly such practices are not only highly praiseworthy but absolutely indispensable, because they expose the dangers threatening the spiritual life; because they promote the acquisition of virtue; and because they increase the fervor and generosity with which we are bound to dedicate all that we are and all that we have to the service of Jesus Christ. Genuine and real piety, which the Angelic Doctor calls "devotion," and which is the principal act of the virtue of religion - that act which correctly relates and fitly directs men to God; and by which they freely and spontaneously give themselves to the worship of God in its fullest sense[33] - piety of this authentic sort needs meditation on the supernatural realities and spiritual exercises, if it is to be nurtured, stimulated and sustained, and if it is to prompt us to lead a more perfect life. For the Christian religion, practiced as it should be, demands that the will especially be consecrated to God and exert its influence on all the other spiritual faculties. But every act of the will presupposes an act of the intelligence, and before one can express the desire and the intention of offering oneself in sacrifice to the eternal Godhead, a knowledge of the facts and truths which make religion a duty is altogether necessary. One must first know, for instance, man's last end and the supremacy of the Divine Majesty; after that, our common duty of submission to our Creator; and, finally, the inexhaustible treasures of love with which God yearns to enrich us, as well as the necessity of supernatural grace for the achievement of our destiny, and that special path marked out for us by divine Providence in virtue of the fact that we have been united, one and all, like members of a body, to Jesus Christ the Head. But further, since our hearts, disturbed as they are at times by the lower appetites, do not always respond to motives of love, it is also extremely helpful to let consideration and contemplation of the justice of God provoke us on occasion to salutary fear, and guide us thence to Christian humility, repentance and amendment.

33. But it will not do to possess these facts and truths after the fashion of an abstract memory lesson or lifeless commentary. They must lead to practical results. They must impel us to subject our senses and their faculties to reason, as illuminated by the Catholic faith. They must help to cleanse and purify the heart, uniting it to Christ more intimately every day, growing ever more to His likeness, and drawing from Him the divine inspiration and strength of which it stands in need. They must serve as increasingly effective incentives to action: urging men to produce good fruit, to perform their individual duties faithfully, to give themselves eagerly to the regular practice of their religion and the energetic exercise of virtue. "You are Christ's, and Christ is God's."[34] Let everything, therefore, have its proper place and arrangement; let everything be "theocentric," so to speak, if we really wish to direct everything to the glory of God through the life and power which flow from the divine Head into our hearts: "Having therefore, brethren, a confidence in the entering into the holies by the blood of Christ, a new and living way which He both dedicated for us through the veil, that is to say, His flesh, and a high priest over the house of God; let us draw near with a true heart, in fullness of faith, having our hearts sprinkled from an evil conscience and our bodies washed with clean water, let us hold fast the confession of our hope without wavering . . . and let us consider one another, to provoke unto charity and to good works."[35]

34. Here is the source of the harmony and equilibrium which prevails among the members of the Mystical Body of Jesus Christ. When the Church teaches us our Catholic faith and exhorts us to obey the commandments of Christ, she is paving a way for her priestly, sanctifying action in its highest sense; she disposes us likewise for more serious meditation on the life of the divine Redeemer and guides us to profounder knowledge of the mysteries of faith where we may draw the supernatural sustenance, strength and vitality that enable us to progress safely, through Christ, towards a more perfect life. Not only through her ministers but with the help of the faithful individually, who have imbibed in this fashion the spirit of Christ, the Church endeavors to permeate with this same spirit the life and labors of men - their private and family life, their social, even economic and political life - that all who are called God's children may reach more readily the end He has proposed for them.

35. Such action on the part of individual Christians, then, along with the ascetic effort promoting them to purify their hearts, actually stimulates in the faithful those energies which enable them to participate in the august sacrifice of the altar with better dispositions. They now can receive the sacraments with more abundant fruit, and come from the celebration of the sacred rites more eager, more firmly resolved to pray and deny themselves like Christians, to answer the inspirations and invitation of divine grace and to imitate daily more closely the virtues of our Redeemer. And all of this not simply for their own advantage, but for that of the whole Church, where whatever good is accomplished proceeds from the power of her Head and redounds to the advancement of all her members.

36. In the spiritual life, consequently, there can be no opposition between the action of God, who pours forth His grace into men's hearts so that the work of the redemption may always abide, and the tireless collaboration of man, who must not render vain the gift of God.[36] No more can the efficacy of the external administration of the sacraments, which comes from the rite itself (ex opere operato), be opposed to the meritorious action of their ministers of recipients, which we call the agent's action (opus operantis). Similarly, no conflict exists between public prayer and prayers in private, between morality and contemplation, between the ascetical life and devotion to the liturgy. Finally, there is no opposition between the jurisdiction and teaching office of the ecclesiastical hierarchy, and the specifically priestly power exercised in the sacred ministry.

37. Considering their special designation to perform the liturgical functions of the holy sacrifice and divine office, the Church has serious reason for prescribing that the ministers she assigns to the service of the sanctuary and members of religious institutes betake themselves at stated times to mental prayer, to examination of conscience, and to various other spiritual exercises.[37] Unquestionably, liturgical prayer, being the public supplication of the illustrious Spouse of Jesus Christ, is superior in excellence to private prayers. But this superior worth does not at all imply contrast or incompatibility between these two kinds of prayer. For both merge harmoniously in the single spirit which animates them, "Christ is all and in all."[38] Both tend to the same objective: until Christ be formed in us.[39]

38. For a better and more accurate understanding of the sacred liturgy another of its characteristic features, no less important, needs to be considered.

39. The Church is a society, and as such requires an authority and hierarchy of her own. Though it is true that all the members of the Mystical Body partake of the same blessings and pursue the same objective, they do not all enjoy the same powers, nor are they all qualified to perform the same acts. The divine Redeemer has willed, as a matter of fact, that His Kingdom should be built and solidly supported, as it were, on a holy order, which resembles in some sort the heavenly hierarchy.

40. Only to the apostles, and thenceforth to those on whom their successors have imposed hands, is granted the power of the priesthood, in virtue of which they represent the person of Jesus Christ before their people, acting at the same time as representatives of their people before God. This priesthood is not transmitted by heredity or human descent. It does not emanate from the Christian community. It is not a delegation from the people. Prior to acting as representative of the community before the throne of God, the priest is the ambassador of the divine Redeemer. He is God's vice-gerent in the midst of his flock precisely because Jesus Christ is Head of that body of which Christians are the members. The power entrusted to him, therefore, bears no natural resemblance to anything human. It is entirely supernatural. It comes from God. "As the Father hath sent me, I also send you [40]. . . he that heareth you heareth me [41]. . . go ye into the whole world and preach the gospel to every creature; he that believeth and is baptized shall be saved."[42]

41. That is why the visible, external priesthood of Jesus Christ is not handed down indiscriminately to all members of the Church in general, but is conferred on designated men, through what may be called the spiritual generation of holy orders.

42. This latter, one of the seven sacraments, not only imparts the grace appropriate to the clerical function and state of life, but imparts an indelible "character" besides, indicating the sacred ministers' conformity to Jesus Christ the Priest and qualifying them to perform those official acts of religion by which men are sanctified and God is duly glorified in keeping with the divine laws and regulations.

43. In the same way, actually that baptism is the distinctive mark of all Christians, and serves to differentiate them from those who have not been cleansed in this purifying stream and consequently are not members of Christ, the sacrament of holy orders sets the priest apart from the rest of the faithful who have not received this consecration. For they alone, in answer to an inward supernatural call, have entered the august ministry, where they are assigned to service in the sanctuary and become, as it were, the instruments God uses to communicate supernatural life from on high to the Mystical Body of Jesus Christ. Add to this, as We have noted above, the fact that they alone have been marked with the indelible sign "conforming" them to Christ the Priest, and that their hands alone have been consecrated "in order that whatever they bless may be blessed, whatever they consecrate may become sacred and holy, in the name of our Lord Jesus Christ"[43] Let all, then, who would live in Christ flock to their priests. By them they will be supplied with the comforts and food of the spiritual life. From them they will procure the medicine of salvation assuring their cure and happy recovery from the fatal sickness of their sins. The priest, finally, will bless their homes, consecrate their families and help them, as they breathe their last, across the threshold of eternal happiness.

44. Since, therefore, it is the priest chiefly who performs the sacred liturgy in the name of the Church, its organization, regulation and details cannot but be subject to Church authority. This conclusion, based on the nature of Christian worship itself, is further confirmed by the testimony of history.

45. Additional proof of this indefeasible right of the ecclesiastical hierarchy lies in the circumstances that the sacred liturgy is intimately bound up with doctrinal propositions which the Church proposes to be perfectly true and certain, and must as a consequence conform to the decrees respecting Catholic faith issued by the supreme teaching authority of the Church with a view to safeguarding the integrity of the religion revealed by God.

46. On this subject We judge it Our duty to rectify an attitude with which you are doubtless familiar, Venerable Brethren. We refer to the error and fallacious reasoning of those who have claimed that the sacred liturgy is a kind of proving ground for the truths to be held of faith, meaning by this that the Church is obliged to declare such a doctrine sound when it is found to have produced fruits of piety and sanctity through the sacred rites of the liturgy, and to reject it otherwise. Hence the epigram, "Lex orandi, lex credendi" - the law for prayer is the law for faith.

47. But this is not what the Church teaches and enjoins. The worship she offers to God, all good and great, is a continuous profession of Catholic faith and a continuous exercise of hope and charity, as Augustine puts it tersely. "God is to be worshipped," he says, "by faith, hope and charity."[44] In the sacred liturgy we profess the Catholic faith explicitly and openly, not only by the celebration of the mysteries, and by offering the holy sacrifice and administering the sacraments, but also by saying or singing the credo or Symbol of the faith - it is indeed the sign and badge, as it were, of the Christian - along with other texts, and likewise by the reading of holy scripture, written under the inspiration of the Holy Ghost. The entire liturgy, therefore, has the Catholic faith for its content, inasmuch as it bears public witness to the faith of the Church.

48. For this reason, whenever there was question of defining a truth revealed by God, the Sovereign Pontiff and the Councils in their recourse to the "theological sources," as they are called, have not seldom drawn many an argument from this sacred science of the liturgy. For an example in point, Our predecessor of immortal memory, Pius IX, so argued when he proclaimed the Immaculate Conception of the Virgin Mary. Similarly during the discussion of a doubtful or controversial truth, the Church and the Holy Fathers have not failed to look to the age-old and age-honored sacred rites for enlightenment. Hence the well-known and venerable maxim, "Legem credendi lex statuat supplicandi" - let the rule for prayer determine the rule of belief.[45] The sacred liturgy, consequently, does not decide or determine independently and of itself what is of Catholic faith. More properly, since the liturgy is also a profession of eternal truths, and subject, as such, to the supreme teaching authority of the Church, it can supply proofs and testimony, quite clearly, of no little value, towards the determination of a particular point of Christian doctrine. But if one desires to differentiate and describe the relationship between faith and the sacred liturgy in absolute and general terms, it is perfectly correct to say, "Lex credendi legem statuat supplicandi" - let the rule of belief determine the rule of prayer. The same holds true for the other theological virtues also, "In . . . fide, spe, caritate continuato desiderio semper oramus" - we pray always, with constant yearning in faith, hope and charity.[46]

49. From time immemorial the ecclesiastical hierarchy has exercised this right in matters liturgical. It has organized and regulated divine worship, enriching it constantly with new splendor and beauty, to the glory of God and the spiritual profit of Christians. What is more, it has not been slow - keeping the substance of the Mass and sacraments carefully intact - to modify what it deemed not altogether fitting, and to add what appeared more likely to increase the honor paid to Jesus Christ and the august Trinity, and to instruct and stimulate the Christian people to greater advantage.[47]

50. The sacred liturgy does, in fact, include divine as well as human elements. The former, instituted as they have been by God, cannot be changed in any way by men. But the human components admit of various modifications, as the needs of the age, circumstance and the good of souls may require, and as the ecclesiastical hierarchy, under guidance of the Holy Spirit, may have authorized. This will explain the marvelous variety of Eastern and Western rites. Here is the reason for the gradual addition, through successive development, of particular religious customs and practices of piety only faintly discernible in earlier times. Hence likewise it happens from time to time that certain devotions long since forgotten are revived and practiced anew. All these developments attest the abiding life of the immaculate Spouse of Jesus Christ through these many centuries. They are the sacred language she uses, as the ages run their course, to profess to her divine Spouse her own faith along with that of the nations committed to her charge, and her own unfailing love. They furnish proof, besides, of the wisdom of the teaching method she employs to arouse and nourish constantly the "Christian instinct."

51. Several causes, really have been instrumental in the progress and development of the sacred liturgy during the long and glorious life of the Church.

52. Thus, for example, as Catholic doctrine on the Incarnate Word of God, the eucharistic sacrament and sacrifice, and Mary the Virgin Mother of God came to be determined with greater certitude and clarity, new ritual forms were introduced through which the acts of the liturgy proceeded to reproduce this brighter light issuing from the decrees of the teaching authority of the Church, and to reflect it, in a sense so that it might reach the minds and hearts of Christ's people more readily.

53. The subsequent advances in ecclesiastical discipline for the administering of the sacraments, that of penance for example; the institution and later suppression of the catechumenate; and again, the practice of eucharistic communion under a single species, adopted in the Latin Church; these developments were assuredly responsible in no little measure for the modification of the ancient ritual in the course of time, and for the gradual introduction of new rites considered more in accord with prevailing discipline in these matters.

54. Just as notable a contribution to this progressive transformation was made by devotional trends and practices not directly related to the sacred liturgy, which began to appear, by God's wonderful design, in later periods, and grew to be so popular. We may instance the spread and ever mounting ardor of devotion to the Blessed Eucharist, devotion to the most bitter passion of our Redeemer, devotion to the most Sacred Heart of Jesus, to the Virgin Mother of God and to her most chaste spouse.

55. Other manifestations of piety have also played their circumstantial part in this same liturgical development. Among them may be cited the public pilgrimages to the tombs of the martyrs prompted by motives of devotion, the special periods of fasting instituted for the same reason, and lastly, in this gracious city of Rome, the penitential recitation of the litanies during the "station" processions, in which even the Sovereign Pontiff frequently joined.

56. It is likewise easy to understand that the progress of the fine arts, those of architecture, painting and music above all, has exerted considerable influence on the choice and disposition of the various external features of the sacred liturgy.

57. The Church has further used her right of control over liturgical observance to protect the purity of divine worship against abuse from dangerous and imprudent innovations introduced by private individuals and particular churches. Thus it came about - during the 16th century, when usages and customs of this sort had become increasingly prevalent and exaggerated, and when private initiative in matters liturgical threatened to compromise the integrity of faith and devotion, to the great advantage of heretics and further spread of their errors - that in the year 1588, Our predecessor Sixtus V of immortal memory established the Sacred Congregation of Rites, charged with the defense of the legitimate rites of the Church and with the prohibition of any spurious innovation.[48] This body fulfills even today the official function of supervision and legislation with regard to all matters touching the sacred liturgy.[49]

58. It follows from this that the Sovereign Pontiff alone enjoys the right to recognize and establish any practice touching the worship of God, to introduce and approve new rites, as also to modify those he judges to require modification.[50] Bishops, for their part, have the right and duty carefully to watch over the exact observance of the prescriptions of the sacred canons respecting divine worship.[51] Private individuals, therefore, even though they be clerics, may not be left to decide for themselves in these holy and venerable matters, involving as they do the religious life of Christian society along with the exercise of the priesthood of Jesus Christ and worship of God; concerned as they are with the honor due to the Blessed Trinity, the Word Incarnate and His august mother and the other saints, and with the salvation of souls as well. For the same reason no private person has any authority to regulate external practices of this kind, which are intimately bound up with Church discipline and with the order, unity and concord of the Mystical Body and frequently even with the integrity of Catholic faith itself.

59. The Church is without question a living organism, and as an organism, in respect of the sacred liturgy also, she grows, matures, develops, adapts and accommodates herself to temporal needs and circumstances, provided only that the integrity of her doctrine be safeguarded. This notwithstanding, the temerity and daring of those who introduce novel liturgical practices, or call for the revival of obsolete rites out of harmony with prevailing laws and rubrics, deserve severe reproof. It has pained Us grievously to note, Venerable Brethren, that such innovations are actually being introduced, not merely in minor details but in matters of major importance as well. We instance, in point of fact, those who make use of the vernacular in the celebration of the august eucharistic sacrifice; those who transfer certain feast-days - which have been appointed and established after mature deliberation - to other dates; those, finally, who delete from the prayerbooks approved for public use the sacred texts of the Old Testament, deeming them little suited and inopportune for modern times.

60. The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth. In spite of this, the use of the mother tongue in connection with several of the rites may be of much advantage to the people. But the Apostolic See alone is empowered to grant this permission. It is forbidden, therefore, to take any action whatever of this nature without having requested and obtained such consent, since the sacred liturgy, as We have said, is entirely subject to the discretion and approval of the Holy See.

61. The same reasoning holds in the case of some persons who are bent on the restoration of all the ancient rites and ceremonies indiscriminately. The liturgy of the early ages is most certainly worthy of all veneration. But ancient usage must not be esteemed more suitable and proper, either in its own right or in its significance for later times and new situations, on the simple ground that it carries the savor and aroma of antiquity. The more recent liturgical rites likewise deserve reverence and respect. They, too, owe their inspiration to the Holy Spirit, who assists the Church in every age even to the consummation of the world.[52] They are equally the resources used by the majestic Spouse of Jesus Christ to promote and procure the sanctity of man.

62. Assuredly it is a wise and most laudable thing to return in spirit and affection to the sources of the sacred liturgy. For research in this field of study, by tracing it back to its origins, contributes valuable assistance towards a more thorough and careful investigation of the significance of feast-days, and of the meaning of the texts and sacred ceremonies employed on their occasion. But it is neither wise nor laudable to reduce everything to antiquity by every possible device. Thus, to cite some instances, one would be straying from the straight path were he to wish the altar restored to its primitive tableform; were he to want black excluded as a color for the liturgical vestments; were he to forbid the use of sacred images and statues in Churches; were he to order the crucifix so designed that the divine Redeemer's body shows no trace of His cruel sufferings; and lastly were he to disdain and reject polyphonic music or singing in parts, even where it conforms to regulations issued by the Holy See.

63. Clearly no sincere Catholic can refuse to accept the formulation of Christian doctrine more recently elaborated and proclaimed as dogmas by the Church, under the inspiration and guidance of the Holy Spirit with abundant fruit for souls, because it pleases him to hark back to the old formulas. No more can any Catholic in his right senses repudiate existing legislation of the Church to revert to prescriptions based on the earliest sources of canon law. Just as obviously unwise and mistaken is the zeal of one who in matters liturgical would go back to the rites and usage of antiquity, discarding the new patterns introduced by disposition of divine Providence to meet the changes of circumstances and situation.

64. This way of acting bids fair to revive the exaggerated and senseless antiquarianism to which the illegal Council of Pistoia gave rise. It likewise attempts to reinstate a series of errors which were responsible for the calling of that meeting as well as for those resulting from it, with grievous harm to souls, and which the Church, the ever watchful guardian of the "deposit of faith" committed to her charge by her divine Founder, had every right and reason to condemn.[53] For perverse designs and ventures of this sort tend to paralyze and weaken that process of sanctification by which the sacred liturgy directs the sons of adoption to their Heavenly Father of their souls' salvation.

65. In every measure taken, then, let proper contact with the ecclesiastical hierarchy be maintained. Let no one arrogate to himself the right to make regulations and impose them on others at will. Only the Sovereign Pontiff, as the successor of Saint Peter, charged by the divine Redeemer with the feeding of His entire flock,[54] and with him, in obedience to the Apostolic See, the bishops "whom the Holy Ghost has placed . . . to rule the Church of God,"[55] have the right and the duty to govern the Christian people. Consequently, Venerable Brethren, whenever you assert your authority - even on occasion with wholesome severity - you are not merely acquitting yourselves of your duty; you are defending the very will of the Founder of the Church.

66. The mystery of the most Holy Eucharist which Christ, the High Priest instituted, and which He commands to be continually renewed in the Church by His ministers, is the culmination and center, as it were, of the Christian religion. We consider it opportune in speaking about the crowning act of the sacred liturgy, to delay for a little while and call your attention, Venerable Brethren, to this most important subject.

67. Christ the Lord, "Eternal Priest according to the order of Melchisedech,"[56] "loving His own who were of the world,"[57] "at the last supper, on the night He was betrayed, wishing to leave His beloved Spouse, the Church, a visible sacrifice such as the nature of men requires, that would re-present the bloody sacrifice offered once on the cross, and perpetuate its memory to the end of time, and whose salutary virtue might be applied in remitting those sins which we daily commit, . . . offered His body and blood under the species of bread and wine to God the Father, and under the same species allowed the apostles, whom he at that time constituted the priests of the New Testament, to partake thereof; commanding them and their successors in the priesthood to make the same offering."[58]

68. The august sacrifice of the altar, then, is no mere empty commemoration of the passion and death of Jesus Christ, but a true and proper act of sacrifice, whereby the High Priest by an unbloody immolation offers Himself a most acceptable victim to the Eternal Father, as He did upon the cross. "It is one and the same victim; the same person now offers it by the ministry of His priests, who then offered Himself on the cross, the manner of offering alone being different."[59]

69. The priest is the same, Jesus Christ, whose sacred Person His minister represents. Now the minister, by reason of the sacerdotal consecration which he has received, is made like to the High Priest and possesses the power of performing actions in virtue of Christ's very person.[60] Wherefore in his priestly activity he in a certain manner "lends his tongue, and gives his hand" to Christ.[61]

70. Likewise the victim is the same, namely, our divine Redeemer in His human nature with His true body and blood. The manner, however, in which Christ is offered is different. On the cross He completely offered Himself and all His sufferings to God, and the immolation of the victim was brought about by the bloody death, which He underwent of His free will. But on the altar, by reason of the glorified state of His human nature, "death shall have no more dominion over Him,"[62] and so the shedding of His blood is impossible; still, according to the plan of divine wisdom, the sacrifice of our Redeemer is shown forth in an admirable manner by external signs which are the symbols of His death. For by the "transubstantiation" of bread into the body of Christ and of wine into His blood, His body and blood are both really present: now the eucharistic species under which He is present symbolize the actual separation of His body and blood. Thus the commemorative representation of His death, which actually took place on Calvary, is repeated in every sacrifice of the altar, seeing that Jesus Christ is symbolically shown by separate symbols to be in a state of victimhood.

71. Moreover, the appointed ends are the same. The first of these is to give glory to the Heavenly Father. From His birth to His death Jesus Christ burned with zeal for the divine glory; and the offering of His blood upon the cross rose to heaven in an odor of sweetness. To perpetuate this praise, the members of the Mystical Body are united with their divine Head in the eucharistic sacrifice, and with Him, together with the Angels and Archangels, they sing immortal praise to God[63] and give all honor and glory to the Father Almighty.[64]

72. The second end is duly to give thanks to God. Only the divine Redeemer, as the eternal Father's most beloved Son whose immense love He knew, could offer Him a worthy return of gratitude. This was His intention and desire at the Last Supper when He "gave thanks."[65] He did not cease to do so when hanging upon the cross, nor does He fail to do so in the august sacrifice of the altar, which is an act of thanksgiving or a "eucharistic" act; since this "is truly meet and just, right and availing unto salvation."[66]

73. The third end proposed is that of expiation, propitiation and reconciliation. Certainly, no one was better fitted to make satisfaction to Almighty God for all the sins of men than was Christ. Therefore, He desired to be immolated upon the cross "as a propitiation for our sins, not for ours only but also for those of the whole world"[67] and likewise He daily offers Himself upon our altars for our redemption, that we may be rescued from eternal damnation and admitted into the company of the elect. This He does, not for us only who are in this mortal life, but also "for all who rest in Christ, who have gone before us with the sign of faith and repose in the sleep of peace;"[68] for whether we live, or whether we die "still we are not separated from the one and only Christ."[69]

74. The fourth end, finally, is that of impetration. Man, being the prodigal son, has made bad use of and dissipated the goods which he received from his heavenly Father. Accordingly, he has been reduced to the utmost poverty and to extreme degradation. However, Christ on the cross "offering prayers and supplications with a loud cry and tears, has been heard for His reverence."[70] Likewise upon the altar He is our mediator with God in the same efficacious manner, so that we may be filled with every blessing and grace.

75. It is easy, therefore, to understand why the holy Council of Trent lays down that by means of the eucharistic sacrifice the saving virtue of the cross is imparted to us for the remission of the sins we daily commit.[71]

76. Now the Apostle of the Gentiles proclaims the copious plenitude and the perfection of the sacrifice of the cross, when he says that Christ by one oblation has perfected for ever them that are sanctified.[72] For the merits of this sacrifice, since they are altogether boundless and immeasurable, know no limits; for they are meant for all men of every time and place. This follows from the fact that in this sacrifice the God-Man is the priest and victim; that His immolation was entirely perfect, as was His obedience to the will of His eternal Father; and also that He suffered death as the Head of the human race: "See how we were bought: Christ hangs upon the cross, see at what a price He makes His purchase . . . He sheds His blood, He buys with His blood, He buys with the blood of the Spotless Lamb, He buys with the blood of God's only Son. He who buys is Christ; the price is His blood; the possession bought is the world."[73]

77. This purchase, however, does not immediately have its full effect; since Christ, after redeeming the world at the lavish cost of His own blood, still must come into complete possession of the souls of men. Wherefore, that the redemption and salvation of each person and of future generations unto the end of time may be effectively accomplished, and be acceptable to God, it is necessary that-men should individually come into vital contact with the sacrifice of the cross, so that the merits, which flow from it, should be imparted to them. In a certain sense it can be said that on Calvary Christ built a font of purification and salvation which He filled with the blood He shed; but if men do not bathe in it and there wash away the stains of their iniquities, they can never be purified and saved.

78. The cooperation of the faithful is required so that sinners may be individually purified in the blood of the Lamb. For though, speaking generally, Christ reconciled by His painful death the whole human race with the Father, He wished that all should approach and be drawn to His cross, especially by means of the sacraments and the eucharistic sacrifice, to obtain the salutary fruits produced by Him upon it. Through this active and individual participation, the members of the Mystical Body not only become daily more like to their divine Head, but the life flowing from the Head is imparted to the members, so that we can each repeat the words of St. Paul, "With Christ I am nailed to the cross: I live, now not I, but Christ liveth in me."[74] We have already explained sufficiently and of set purpose on another occasion, that Jesus Christ "when dying on the cross, bestowed upon His Church, as a completely gratuitous gift, the immense treasure of the redemption. But when it is a question of distributing this treasure, He not only commits the work of sanctification to His Immaculate Spouse, but also wishes that, to a certain extent, sanctity should derive from her activity."[75]

79. The august sacrifice of the altar is, as it were, the supreme instrument whereby the merits won by the divine Redeemer upon the cross are distributed to the faithful: "as often as this commemorative sacrifice is offered, there is wrought the work of our Redemption."[76] This, however, so far from lessening the dignity of the actual sacrifice on Calvary, rather proclaims and renders more manifest its greatness and its necessity, as the Council of Trent declares.[77] Its daily immolation reminds us that there is no salvation except in the cross of our Lord Jesus Christ[78] and that God Himself wishes that there should be a continuation of this sacrifice "from the rising of the sun till the going down thereof,"[79] so that there may be no cessation of the hymn of praise and thanksgiving which man owes to God, seeing that he required His help continually and has need of the blood of the Redeemer to remit sin which challenges God's justice.

80. It is, therefore, desirable, Venerable Brethren, that all the faithful should be aware that to participate in the eucharistic sacrifice is their chief duty and supreme dignity, and that not in an inert and negligent fashion, giving way to distractions and day-dreaming, but with such earnestness and concentration that they may be united as closely as possible with the High Priest, according to the Apostle, "Let this mind be in you which was also in Christ Jesus."[80] And together with Him and through Him let them make their oblation, and in union with Him let them offer up themselves.

81. It is quite true that Christ is a priest; but He is a priest not for Himself but for us, when in the name of the whole human race He offers our prayers and religious homage to the eternal Father; He is also a victim and for us since He substitutes Himself for sinful man. Now the exhortation of the Apostle, "Let this mind be in you which was also in Christ Jesus," requires that all Christians should possess, as far as is humanly possible, the same dispositions as those which the divine Redeemer had when He offered Himself in sacrifice: that is to say, they should in a humble attitude of mind, pay adoration, honor, praise and thanksgiving to the supreme majesty of God. Moreover, it means that they must assume to some extent the character of a victim, that they deny themselves as the Gospel commands, that freely and of their own accord they do penance and that each detests and satisfies for his sins. It means, in a word, that we must all undergo with Christ a mystical death on the cross so that we can apply to ourselves the words of St. Paul, "With Christ I am nailed to the cross."[81]

82. The fact, however, that the faithful participate in the eucharistic sacrifice does not mean that they also are endowed with priestly power. It is very necessary that you make this quite clear to your flocks.

83. For there are today, Venerable Brethren, those who, approximating to errors long since condemned[82] teach that in the New Testament by the word "priesthood" is meant only that priesthood which applies to all who have been baptized; and hold that the command by which Christ gave power to His apostles at the Last Supper to do what He Himself had done, applies directly to the entire Christian Church, and that thence, and thence only, arises the hierarchical priesthood. Hence they assert that the people are possessed of a true priestly power, while the priest only acts in virtue of an office committed to him by the community. Wherefore, they look on the eucharistic sacrifice as a "concelebration," in the literal meaning of that term, and consider it more fitting that priests should "concelebrate" with the people present than that they should offer the sacrifice privately when the people are absent.

84. It is superfluous to explain how captious errors of this sort completely contradict the truths which we have just stated above, when treating of the place of the priest in the Mystical Body of Jesus Christ. But we deem it necessary to recall that the priest acts for the people only because he represents Jesus Christ, who is Head of all His members and offers Himself in their stead. Hence, he goes to the altar as the minister of Christ, inferior to Christ but superior to the people.[83] The people, on the other hand, since they in no sense represent the divine Redeemer and are not mediator between themselves and God, can in no way possess the sacerdotal power.

85. All this has the certitude of faith. However, it must also be said that the faithful do offer the divine Victim, though in a different sense.

86. This has already been stated in the clearest terms by some of Our predecessors and some Doctors of the Church. "Not only," says Innocent III of immortal memory, "do the priests offer the sacrifice, but also all the faithful: for what the priest does personally by virtue of his ministry, the faithful do collectively by virtue of their intention."[84] We are happy to recall one of St. Robert Bellarmine's many statements on this subject. "The sacrifice," he says "is principally offered in the person of Christ. Thus the oblation that follows the consecration is a sort of attestation that the whole Church consents in the oblation made by Christ, and offers it along with Him."[85]

87. Moreover, the rites and prayers of the eucharistic sacrifice signify and show no less clearly that the oblation of the Victim is made by the priests in company with the people. For not only does the sacred minister, after the oblation of the bread and wine when he turns to the people, say the significant prayer: "Pray brethren, that my sacrifice and yours may be acceptable to God the Father Almighty;"[86] but also the prayers by which the divine Victim is offered to God are generally expressed in the plural number: and in these it is indicated more than once that the people also participate in this august sacrifice inasmuch as they offer the same. The following words, for example, are used: "For whom we offer, or who offer up to Thee . . . We therefore beseech thee, O Lord, to be appeased and to receive this offering of our bounded duty, as also of thy whole household. . . We thy servants, as also thy whole people . . . do offer unto thy most excellent majesty, of thine own gifts bestowed upon us, a pure victim, a holy victim, a spotless victim."[87]

88. Nor is it to be wondered at, that the faithful should be raised to this dignity. By the waters of baptism, as by common right, Christians are made members of the Mystical Body of Christ the Priest, and by the "character" which is imprinted on their souls, they are appointed to give worship to God. Thus they participate, according to their condition, in the priesthood of Christ.

89. In every age of the Church's history, the mind of man, enlightened by faith, has aimed at the greatest possible knowledge of things divine. It is fitting, then, that the Christian people should also desire to know in what sense they are said in the canon of the Mass to offer up the sacrifice. To satisfy such a pious desire, then, We shall here explain the matter briefly and concisely.

90. First of all the more extrinsic explanations are these: it frequently happens that the faithful assisting at Mass join their prayers alternately with those of the priest, and sometimes - a more frequent occurrence in ancient times - they offer to the ministers at the altar bread and wine to be changed into the body and blood of Christ, and, finally, by their alms they get the priest to offer the divine victim for their intentions.

91. But there is also a more profound reason why all Christians, especially those who are present at Mass, are said to offer the sacrifice.

92. In this most important subject it is necessary, in order to avoid giving rise to a dangerous error, that we define the exact meaning of the word "offer." The unbloody immolation at the words of consecration, when Christ is made present upon the altar in the state of a victim, is performed by the priest and by him alone, as the representative of Christ and not as the representative of the faithful. But it is because the priest places the divine victim upon the altar that he offers it to God the Father as an oblation for the glory of the Blessed Trinity and for the good of the whole Church. Now the faithful participate in the oblation, understood in this limited sense, after their own fashion and in a twofold manner, namely, because they not only offer the sacrifice by the hands of the priest, but also, to a certain extent, in union with him. It is by reason of this participation that the offering made by the people is also included in liturgical worship.

93. Now it is clear that the faithful offer the sacrifice by the hands of the priest from the fact that the minister at the altar, in offering a sacrifice in the name of all His members, represents Christ, the Head of the Mystical Body. Hence the whole Church can rightly be said to offer up the victim through Christ. But the conclusion that the people offer the sacrifice with the priest himself is not based on the fact that, being members of the Church no less than the priest himself, they perform a visible liturgical rite; for this is the privilege only of the minister who has been divinely appointed to this office: rather it is based on the fact that the people unite their hearts in praise, impetration, expiation and thanksgiving with prayers or intention of the priest, even of the High Priest himself, so that in the one and same offering of the victim and according to a visible sacerdotal rite, they may be presented to God the Father. It is obviously necessary that the external sacrificial rite should, of its very nature, signify the internal worship of the heart. Now the sacrifice of the New Law signifies that supreme worship by which the principal Offerer himself, who is Christ, and, in union with Him and through Him, all the members of the Mystical Body pay God the honor and reverence that are due to Him.

94. We are very pleased to learn that this teaching, thanks to a more intense study of the liturgy on the part of many, especially in recent years, has been given full recognition. We must, however, deeply deplore certain exaggerations and over-statements which are not in agreement with the true teaching of the Church.

95. Some in fact disapprove altogether of those Masses which are offered privately and without any congregation, on the ground that they are a departure from the ancient way of offering the sacrifice; moreover, there are some who assert that priests cannot offer Mass at different altars at the same time, because, by doing so, they separate the community of the faithful and imperil its unity; while some go so far as to hold that the people must confirm and ratify the sacrifice if it is to have its proper force and value.

96. They are mistaken in appealing in this matter to the social character of the eucharistic sacrifice, for as often as a priest repeats what the divine Redeemer did at the Last Supper, the sacrifice is really completed. Moreover, this sacrifice, necessarily and of its very nature, has always and everywhere the character of a public and social act, inasmuch as he who offers it acts in the name of Christ and of the faithful, whose Head is the divine Redeemer, and he offers it to God for the holy Catholic Church, and for the living and the dead.[88] This is undoubtedly so, whether the faithful are present - as we desire and commend them to be in great numbers and with devotion - or are not present, since it is in no wise required that the people ratify what the sacred minister has done.

97. Still, though it is clear from what We have said that the Mass is offered in the name of Christ and of the Church and that it is not robbed of its social effects though it be celebrated by a priest without a server, nonetheless, on account of the dignity of such an august mystery, it is our earnest desire - as Mother Church has always commanded - that no priest should say Mass unless a server is at hand to answer the prayers, as canon 813 prescribes.

98. In order that the oblation by which the faithful offer the divine Victim in this sacrifice to the heavenly Father may have its full effect, it is necessary that the people add something else, namely, the offering of themselves as a victim.

99. This offering in fact is not confined merely to the liturgical sacrifice. For the Prince of the Apostles wishes us, as living stones built upon Christ, the cornerstone, to be able as "a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."[89] St. Paul the Apostle addresses the following words of exhortation to Christians, without distinction of time, "I beseech you therefore, . . . that you present your bodies, a living sacrifice, holy, pleasing unto God, your reasonable service."[90] But at that time especially when the faithful take part in the liturgical service with such piety and recollection that it can truly be said of them: "whose faith and devotion is known to Thee,"[91] it is then, with the High Priest and through Him they offer themselves as a spiritual sacrifice, that each one's faith ought to become more ready to work through charity, his piety more real and fervent, and each one should consecrate himself to the furthering of the divine glory, desiring to become as like as possible to Christ in His most grievous sufferings.

100. This we are also taught by those exhortations which the Bishop, in the Church's name, addresses to priests on the day of their ordination, "Understand what you do, imitate what you handle, and since you celebrate the mystery of the Lord's death, take good care to mortify your members with their vices and concupiscences."[92] In almost the same manner the sacred books of the liturgy advise Christians who come to Mass to participate in the sacrifice: "At this . . . altar let innocence be in honor, let pride be sacrificed, anger slain, impurity and every evil desire laid low, let the sacrifice of chastity be offered in place of doves and instead of the young pigeons the sacrifice of innocence."[93] While we stand before the altar, then, it is our duty so to transform our hearts, that every trace of sin may be completely blotted out, while whatever promotes supernatural life through Christ may be zealously fostered and strengthened even to the extent that, in union with the immaculate Victim, we become a victim acceptable to the eternal Father.

101. The prescriptions in fact of the sacred liturgy aim, by every means at their disposal, at helping the Church to bring about this most holy purpose in the most suitable manner possible. This is the object not only of readings, homilies and other sermons given by priests, as also the whole cycle of mysteries which are proposed for our commemoration in the course of the year, but it is also the purpose of vestments, of sacred rites and their external splendor. All these things aim at "enhancing the majesty of this great Sacrifice, and raising the minds of the faithful by means of these visible signs of religion and piety, to the contemplation of the sublime truths contained in this sacrifice."[94]

102. All the elements of the liturgy, then, would have us reproduce in our hearts the likeness of the divine Redeemer through the mystery of the cross, according to the words of the Apostle of the Gentiles, "With Christ I am nailed to the cross. I live, now not I, but Christ liveth in me."[95] Thus we become a victim, as it were, along with Christ to increase the glory of the eternal Father.

103. Let this, then, be the intention and aspiration of the faithful, when they offer up the divine Victim in the Mass. For if, as St. Augustine writes, our mystery is enacted on the Lord's table, that is Christ our Lord Himself,[96] who is the Head and symbol of that union through which we are the body of Christ[97] and members of His Body;[98] if St. Robert Bellarmine teaches, according to the mind of the Doctor of Hippo, that in the sacrifice of the altar there is signified the general sacrifice by which the whole Mystical Body of Christ, that is, all the city of redeemed, is offered up to God through Christ, the High Priest:[99] nothing can be conceived more just or fitting than that all of us in union with our Head, who suffered for our sake, should also sacrifice ourselves to the eternal Father. For in the sacrament of the altar, as the same St. Augustine has it, the Church is made to see that in what she offers she herself is offered.[100]

104. Let the faithful, therefore, consider to what a high dignity they are raised by the sacrament of baptism. They should not think it enough to participate in the eucharistic sacrifice with that general intention which befits members of Christ and children of the Church, but let them further, in keeping with the spirit of the sacred liturgy, be most closely united with the High Priest and His earthly minister, at the time the consecration of the divine Victim is enacted, and at that time especially when those solemn words are pronounced, "By Him and with Him and in Him is to Thee, God the Father almighty, in the unity of the Holy Ghost, all honor and glory for ever and ever";[101] to these words in fact the people answer, "Amen." Nor should Christians forget to offer themselves, their cares, their sorrows, their distress and their necessities in union with their divine Savior upon the cross.

105. Therefore, they are to be praised who, with the idea of getting the Christian people to take part more easily and more fruitfully in the Mass, strive to make them familiar with the "Roman Missal," so that the faithful, united with the priest, may pray together in the very words and sentiments of the Church. They also are to be commended who strive to make the liturgy even in an external way a sacred act in which all who are present may share. This can be done in more than one way, when, for instance, the whole congregation, in accordance with the rules of the liturgy, either answer the priest in an orderly and fitting manner, or sing hymns suitable to the different parts of the Mass, or do both, or finally in high Masses when they answer the prayers of the minister of Jesus Christ and also sing the liturgical chant.

100. These methods of participation in the Mass are to be approved and recommended when they are in complete agreement with the precepts of the Church and the rubrics of the liturgy. Their chief aim is to foster and promote the people's piety and intimate union with Christ and His visible minister and to arouse those internal sentiments and dispositions which should make our hearts become like to that of the High Priest of the New Testament. However, though they show also in an outward manner that the very nature of the sacrifice, as offered by the Mediator between God and men,[102] must be regarded as the act of the whole Mystical Body of Christ, still they are by no means necessary to constitute it a public act or to give it a social character. And besides, a "dialogue" Mass of this kind cannot replace the high Mass, which, as a matter of fact, though it should be offered with only the sacred ministers present, possesses its own special dignity due to the impressive character of its ritual and the magnificence of its ceremonies. The splendor and grandeur of a high Mass, however, are very much increased if, as the Church desires, the people are present in great numbers and with devotion.

107. It is to be observed, also, that they have strayed from the path of truth and right reason who, led away by false opinions, make so much of these accidentals as to presume to assert that without them the Mass cannot fulfill its appointed end.

108. Many of the faithful are unable to use the Roman missal even though it is written in the vernacular; nor are all capable of understanding correctly the liturgical rites and formulas. So varied and diverse are men's talents and characters that it is impossible for all to be moved and attracted to the same extent by community prayers, hymns and liturgical services. Moreover, the needs and inclinations of all are not the same, nor are they always constant in the same individual. Who, then, would say, on account of such a prejudice, that all these Christians cannot participate in the Mass nor share its fruits? On the contrary, they can adopt some other method which proves easier for certain people; for instance, they can lovingly meditate on the mysteries of Jesus Christ or perform other exercises of piety or recite prayers which, though they differ from the sacred rites, are still essentially in harmony with them.

109. Wherefore We exhort you, Venerable Brethren, that each in his diocese or ecclesiastical jurisdiction supervise and regulate the manner and method in which the people take part in the liturgy, according to the rubrics of the missal and in keeping with the injunctions which the Sacred Congregation of Rites and the Code of canon law have published. Let everything be done with due order and dignity, and let no one, not even a priest, make use of the sacred edifices according to his whim to try out experiments. It is also Our wish that in each diocese an advisory committee to promote the liturgical apostolate should be established, similar to that which cares for sacred music and art, so that with your watchful guidance everything may be carefully carried out in accordance with the prescriptions of the Apostolic See.

110. In religious communities let all those regulations be accurately observed which are laid down in their respective constitutions, nor let any innovations be made which the superiors of these communities have not previously approved.

111. But however much variety and disparity there may be in the exterior manner and circumstances in which the Christian laity participate in the Mass and other liturgical functions, constant and earnest effort must be made to unite the congregation in spirit as much as possible with the divine Redeemer, so that their lives may be daily enriched with more abundant sanctity, and greater glory be given to the heaven Father.

112. The august sacrifice of the altar is concluded with communion or the partaking of the divine feast. But, as all know, the integrity of the sacrifice only requires that the priest partake of the heavenly food. Although it is most desirable that the people should also approach the holy table, this is not required for the integrity of the sacrifice.

113. We wish in this matter to repeat the remarks which Our predecessor Benedict XIV makes with regard to the definitions of the Council of Trent: "First We must state that none of the faithful can hold that private Masses, in which the priest alone receives holy communion, are therefore unlawful and do not fulfill the idea of the true, perfect and complete unbloody sacrifice instituted by Christ our Lord. For the faithful know quite well, or at least can easily be taught, that the Council of Trent, supported by the doctrine which the uninterrupted tradition of the Church has preserved, condemned the new and false opinion of Luther as opposed to this tradition."[103] "If anyone shall say that Masses in which the priest only receives communion, are unlawful, and therefore should be abolished, let him be anathema."[104]

114. They, therefore, err from the path of truth who do not want to have Masses celebrated unless the faithful communicate; and those are still more in error who, in holding that it is altogether necessary for the faithful to receive holy communion as well as the priest, put forward the captious argument that here there is question not of a sacrifice merely, but of a sacrifice and a supper of brotherly union, and consider the general communion of all present as the culminating point of the whole celebration.

115. Now it cannot be over-emphasized that the eucharistic sacrifice of its very nature is the unbloody immolation of the divine Victim, which is made manifest in a mystical manner by the separation of the sacred species and by their oblation to the eternal Father. Holy communion pertains to the integrity of the Mass and to the partaking of the august sacrament; but while it is obligatory for the priest who says the Mass, it is only something earnestly recommended to the faithful.

116. The Church, as the teacher of truth, strives by every means in her power to safeguard the integrity of the Catholic faith, and like a mother solicitous for the welfare of her children, she exhorts them most earnestly to partake fervently and frequently of the richest treasure of our religion.

117. She wishes in the first place that Christians - especially when they cannot easily receive holy communion - should do so at least by desire, so that with renewed faith, reverence, humility and complete trust in the goodness of the divine Redeemer, they may be united to Him in the spirit of the most ardent charity.

118. But the desire of Mother Church does not stop here. For since by feasting upon the bread of angels we can by a "sacramental" communion, as we have already said, also become partakers of the sacrifice, she repeats the invitation to all her children individually, "Take and eat. . . Do this in memory of Me"[105] so that "we may continually experience within us the fruit of our redemption"[106] in a more efficacious manner. For this reason the Council of Trent, reechoing, as it were, the invitation of Christ and His immaculate Spouse, has earnestly exhorted "the faithful when they attend Mass to communicate not only by a spiritual communion but also by a sacramental one, so that they may obtain more abundant fruit from this most holy sacrifice."[107] Moreover, our predecessor of immortal memory, Benedict XIV, wishing to emphasize and throw fuller light upon the truth that the faithful by receiving the Holy Eucharist become partakers of the divine sacrifice itself, praises the devotion of those who, when attending Mass, not only elicit a desire to receive holy communion but also want to be nourished by hosts consecrated during the Mass, even though, as he himself states, they really and truly take part in the sacrifice should they receive a host which has been duly consecrated at a previous Mass. He writes as follows: "And although in addition to those to whom the celebrant gives a portion of the Victim he himself has offered in the Mass, they also participate in the same sacrifice to whom a priest distributes the Blessed Sacrament that has been reserved; however, the Church has not for this reason ever forbidden, nor does she now forbid, a celebrant to satisfy the piety and just request of those who, when present at Mass, want to become partakers of the same sacrifice, because they likewise offer it after their own manner, nay more, she approves of it and desires that it should not be omitted and would reprehend those priests through whose fault and negligence this participation would be denied to the faithful."[108]

119. May God grant that all accept these invitations of the Church freely and with spontaneity. May He grant that they participate even every day, if possible, in the divine sacrifice, not only in a spiritual manner, but also by reception of the august sacrament, receiving the body of Jesus Christ which has been offered for all to the eternal Father. Arouse Venerable Brethren, in the hearts of those committed to your care, a great and insatiable hunger for Jesus Christ. Under your guidance let the children and youth crowd to the altar rails to offer themselves, their innocence and their works of zeal to the divine Redeemer. Let husbands and wives approach the holy table so that nourished on this food they may learn to make the children entrusted to them conformed to the mind and heart of Jesus Christ.

120. Let the workers be invited to partake of this sustaining and never failing nourishment that it may renew their strength and obtain for their labors an everlasting recompense in heaven; in a word, invite all men of whatever class and compel them to come in;[109] since this is the bread of life which all require. The Church of Jesus Christ needs no other bread than this to satisfy fully our souls' wants and desires, and to unite us in the most intimate union with Jesus Christ, to make us "one body,"[110] to get us to live together as brothers who, breaking the same bread, sit down to the same heavenly table, to partake of the elixir of immortality.[111]

121. Now it is very fitting, as the liturgy otherwise lays down, that the people receive holy communion after the priest has partaken of the divine repast upon the altar; and, as we have written above, they should be commended who, when present at Mass, receive hosts consecrated at the same Mass, so that it is actually verified, "that as many of us, as, at this altar, shall partake of and receive the most holy body and blood of thy Son, may be filled with every heavenly blessing and grace."[112]

122. Still sometimes there may be a reason, and that not infrequently, why holy communion should be distributed before or after Mass and even immediately after the priest receives the sacred species - and even though hosts consecrated at a previous Mass should be used. In these circumstances - as we have stated above - the people duly take part in the eucharistic sacrifice and not seldom they can in this way more conveniently receive holy communion. Still, though the Church with the kind heart of a mother strives to meet the spiritual needs of her children, they, for their part, should not readily neglect the directions of the liturgy and, as often as there is no reasonable difficulty, should aim that all their actions at the altar manifest more clearly the living unity of the Mystical Body.

123. When the Mass, which is subject to special rules of the liturgy, is over, the person who has received holy communion is not thereby freed from his duty of thanksgiving; rather, it is most becoming that, when the Mass is finished, the person who has received the Eucharist should recollect himself, and in intimate union with the divine Master hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth, who, adhering to the letter rather than the sense, assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanksgiving, but also because this pertains to a private and personal act of piety and not to the good of the community.

124. But, on the contrary, the very nature of the sacrament demands that its reception should produce rich fruits of Christian sanctity. Admittedly the congregation has been officially dismissed, but each individual, since he is united with Christ, should not interrupt the hymn of praise in his own soul, "always returning thanks for all in the name of our Lord Jesus Christ to God the Father."[113] The sacred liturgy of the Mass also exhorts us to do this when it bids us pray in these words, "Grant, we beseech thee, that we may always continue to offer thanks[114] . . . and may never cease from praising thee."[115] Wherefore, if there is no time when we must not offer God thanks, and if we must never cease from praising Him, who would dare to reprehend or find fault with the Church, because she advises her priests[116] and faithful to converse with the divine Redeemer for at least a short while after holy communion, and inserts in her liturgical books, fitting prayers, enriched with indulgences, by which the sacred ministers may make suitable preparation before Mass and holy communion or may return thanks afterwards? So far is the sacred liturgy from restricting the interior devotion of individual Christians, that it actually fosters and promotes it so that they may be rendered like to Jesus Christ and through Him be brought to the heavenly Father; wherefore this same discipline of the liturgy demands that whoever has partaken of the sacrifice of the altar should return fitting thanks to God. For it is the good pleasure of the divine Redeemer to hearken to us when we pray, to converse with us intimately and to offer us a refuge in His loving Heart.

125. Moreover, such personal colloquies are very necessary that we may all enjoy more fully the supernatural treasures that are contained in the Eucharist and according to our means, share them with others, so that Christ our Lord may exert the greatest possible influence on the souls of all.

126. Why then, Venerable Brethren, should we not approve of those who, when they receive holy communion, remain on in closest familiarity with their divine Redeemer even after the congregation has been officially dismissed, and that not only for the consolation of conversing with Him, but also to render Him due thanks and praise and especially to ask help to defend their souls against anything that may lessen the efficacy of the sacrament and to do everything in their power to cooperate with the action of Christ who is so intimately present. We exhort them to do so in a special manner by carrying out their resolutions, by exercising the Christian virtues, as also by applying to their own necessities the riches they have received with royal Liberality. The author of that golden book The Imitation of Christ certainly speaks in accordance with the letter and the spirit of the liturgy, when he gives the following advice to the person who approaches the altar, "Remain on in secret and take delight in your God; for He is yours whom the whole world cannot take away from you."[117]

127. Therefore, let us all enter into closest union with Christ and strive to lose ourselves, as it were, in His most holy soul and so be united to Him that we may have a share in those acts with which He adores the Blessed Trinity with a homage that is most acceptable, and by which He offers to the eternal Father supreme praise and thanks which find an harmonious echo throughout the heavens and the earth, according to the words of the prophet, "All ye works of the Lord, bless the Lord."[118] Finally, in union with these sentiments of Christ, let us ask for heavenly aid at that moment in which it is supremely fitting to pray for and obtain help in His name.[119] For it is especially in virtue of these sentiments that we offer and immolate ourselves as a victim, saying, "make of us thy eternal offering."[120]

128. The divine Redeemer is ever repeating His pressing invitation, "Abide in Me."[121] Now by the sacrament of the Eucharist, Christ remains in us and we in Him, and just as Christ, remaining in us, lives and works, so should we remain in Christ and live and work through Him.

129. The Eucharistic Food contains, as all are aware, "truly, really and substantially the Body and Blood together with soul and divinity of our Lord Jesus Christ."[122] It is no wonder, then, that the Church, even from the beginning, adored the body of Christ under the appearance of bread; this is evident from the very rites of the august sacrifice, which prescribe that the sacred ministers should adore the most holy sacrament by genuflecting or by profoundly bowing their heads.

130. The Sacred Councils teach that it is the Church's tradition right from the beginning, to worship "with the same adoration the Word Incarnate as well as His own flesh,"[123] and St. Augustine asserts that, "No one eats that flesh, without first adoring it," while he adds that "not only do we not commit a sin by adoring it, but that we do sin by not adoring it."[124]

131. It is on this doctrinal basis that the cult of adoring the Eucharist was founded and gradually developed as something distinct from the sacrifice of the Mass. The reservation of the sacred species for the sick and those in danger of death introduced the praiseworthy custom of adoring the blessed Sacrament which is reserved in our churches. This practice of adoration, in fact, is based on strong and solid reasons. For the Eucharist is at once a sacrifice and a sacrament; but it differs from the other sacraments in this that it not only produces grace, but contains in a permanent manner the Author of grace Himself. When, therefore, the Church bids us adore Christ hidden behind the eucharistic veils and pray to Him for spiritual and temporal favors, of which we ever stand in need, she manifests living faith in her divine Spouse who is present beneath these veils, she professes her gratitude to Him and she enjoys the intimacy of His friendship.

132. Now, the Church in the course of centuries has introduced various forms of this worship which are ever increasing in beauty and helpfulness: as, for example, visits of devotion to the tabernacles, even every day; benediction of the Blessed Sacrament; solemn processions, especially at the time of Eucharistic Congress, which pass through cities and villages; and adoration of the Blessed Sacrament publicly exposed. Sometimes these public acts of adoration are of short duration. Sometimes they last for one, several and even for forty hours. In certain places they continue in turn in different churches throughout the year, while elsewhere adoration is perpetual day and night, under the care of religious communities, and the faithful quite often take part in them.

133. These exercises of piety have brought a wonderful increase in faith and supernatural life to the Church militant upon earth and they are reechoed to a certain extent by the Church triumphant in heaven which sings continually a hymn of praise to God and to the Lamb "who was slain."[125] Wherefore, the Church not merely approves these pious practices, which in the course of centuries have spread everywhere throughout the world, but makes them her own, as it were, and by her authority commends them.[126] They spring from the inspiration of the liturgy and if they are performed with due propriety and with faith and piety, as the liturgical rules of the Church require, they are undoubtedly of the very greatest assistance in living the life of the liturgy.

134. Nor is it to be admitted that by this Eucharistic cult men falsely confound the historical Christ, as they say, who once lived on earth, with the Christ who is present in the august Sacrament of the altar, and who reigns glorious and triumphant in heaven and bestows supernatural favors. On the contrary, it can be claimed that by this devotion the faithful bear witness to and solemnly avow the faith of the Church that the Word of God is identical with the Son of the Virgin Mary, who suffered on the cross, who is present in a hidden manner in the Eucharist and who reigns upon His heavenly throne. Thus, St. John Chrysostom states: "When you see It [the Body of Christ] exposed, say to yourself: Thanks to this body, I am no longer dust and ashes, I am no more a captive but a freeman: hence I hope to obtain heaven and the good things that are there in store for me, eternal life, the heritage of the angels, companionship with Christ; death has not destroyed this body which was pierced by nails and scourged, . . . this is that body which was once covered with blood, pierced by a lance, from which issued saving fountains upon the world, one of blood and the other of water. . . This body He gave to us to keep and eat, as a mark of His intense love."[127]

135. That practice in a special manner is to be highly praised according to which many exercises of piety, customary among the faithful, and with benediction of the blessed sacrament. For excellent and of great benefit is that custom which makes the priest raise aloft the Bread of Angels before congregations with heads bowed down in adoration, and forming with It the sign of the cross implores the heavenly Father to deign to look upon His Son who for love of us was nailed to the cross, and for His sake and through Him who willed to be our Redeemer and our brother, be pleased to shower down heavenly favors upon those whom the immaculate blood of the Lamb has redeemed.[128]

136. Strive then, Venerable Brethren, with your customary devoted care so the churches, which the faith and piety of Christian peoples have built in the course of centuries for the purpose of singing a perpetual hymn of glory to God almighty and of providing a worthy abode for our Redeemer concealed beneath the eucharistic species, may be entirely at the disposal of greater numbers of the faithful who, called to the feet of their Savior, hearken to His most consoling invitation, "Come to Me all you who labor and are heavily burdened, and I will refresh you."[129] Let your churches be the house of God where all who enter to implore blessings rejoice in obtaining whatever they ask[130] and find there heavenly consolation.

137. Only thus can it be brought about that the whole human family settling their differences may find peace, and united in mind and heart may sing this song of hope and charity, "Good Pastor, truly bread - Jesus have mercy on us - feed us, protect us - bestow on us the vision of all good things in the land of the living."[131]

138. The ideal of Christian life is that each one be united to God in the closest and most intimate manner. For this reason, the worship that the Church renders to God, and which is based especially on the eucharistic sacrifice and the use of the sacraments, is directed and arranged in such a way that it embraces by means of the divine office, the hours of the day, the weeks and the whole cycle of the year, and reaches all the aspects and phases of human life.

139. Since the divine Master commanded "that we ought always to pray and not to faint,"[132] the Church faithfully fulfills this injunction and never ceases to pray: she urges us in the words of the Apostle of the Gentiles, "by him Jesus let us offer the sacrifice of praise always to God "[133]

140. Public and common prayer offered to God by all at the same time was customary in antiquity only on certain days and at certain times. Indeed, people prayed to God not only in groups but in private houses and occasionally with neighbors and friends. But soon in different parts of the Christian world the practice arose of setting aside special times for praying, as for example, the last hour of the day when evening set in and the lamps were lighted; or the first, heralded, when the night was coming to an end, by the crowing of the cock and the rising of the morning star. Other times of the day, as being more suitable for prayer are indicated in Sacred Scripture, in Hebrew customs or in keeping with the practice of every-day life. According to the acts of the Apostles, the disciples of Jesus Christ all came together to pray at the third hour, when they were all filled with the Holy Ghost;[134] and before eating, the Prince of the Apostles went up to the higher parts of the house to pray, about the sixth hour;[135] Peter and John "went up into the Temple at the ninth hour of prayer"[136] and at "midnight Paul and Silas praying . . . praised God."[137]

141. Thanks to the work of the monks and those who practice asceticism, these various prayers in the course of time become ever more perfected and by the authority of the Church are gradually incorporated into the sacred liturgy.

142. The divine office is the prayer of the Mystical Body of Jesus Christ, offered to God in the name and on behalf of all Christians, when recited by priests and other ministers of the Church and by religious who are deputed by the Church for this.

143. The character and value of the divine office may be gathered from the words recommended by the Church to be said before starting the prayers of the office, namely, that they be said "worthily, with attention and devotion."

144. By assuming human nature, the Divine Word introduced into this earthly exile a hymn which is sung in heaven for all eternity. He unites to Himself the whole human race and with it sings this hymn to the praise of God. As we must humbly recognize that "we know not what we should pray for, as we ought, the Spirit Himself asketh for us with unspeakable groanings."[138] Moreover, through His Spirit in us, Christ entreats the Father, "God could not give a greater gift to men . . . [Jesus] prays for us, as our Priest; He prays in us as our Head; we pray to Him as our God . . . we recognize in Him our voice and His voice in us . . . He is prayed to as God, He prays under the appearance of a servant; in heaven He is Creator; here, created though not changed, He assumes a created nature which is to be changed and makes us with Him one complete man, head and body."[139]

145. To this lofty dignity of the Church's prayer, there should correspond earnest devotion in our souls. For when in prayer the voice repeats those hymns written under the inspiration of the Holy Ghost and extols God's infinite perfections, it is necessary that the interior sentiment of our souls should accompany the voice so as to make those sentiments our own in which we are elevated to heaven, adoring and giving due praise and thanks to the Blessed Trinity; "so let us chant in choir that mind and voice may accord together."[140] It is not merely a question of recitation or of singing which, however perfect according to norms of music and the sacred rites, only reaches the ear, but it is especially a question of the ascent of the mind and heart to God so that, united with Christ, we may completely dedicate ourselves and all our actions to Him.

146. On this depends in no small way the efficacy of our prayers. These prayers in fact, when they are not addressed directly to the Word made man, conclude with the phrase "though Jesus Christ our Lord." As our Mediator with God, He shows to the heavenly Father His glorified wounds, "always living to make intercessions for us."[141]

147. The Psalms, as all know, form the chief part of the divine office. They encompass the full round of the day and sanctify it. Cassiodorus speaks beautifully about the Psalms as distributed in his day throughout the divine office: "With the celebration of matins they bring a blessing on the coming day, they set aside for us the first hour and consecrate the third hour of the day, they gladden the sixth hour with the breaking of bread, at the ninth they terminate our fast, they bring the evening to a close and at nightfall they shield our minds from darkness."[142]

148. The Psalms recall to mind the truths revealed by God to the chosen people, which were at one time frightening and at another filled with wonderful tenderness; they keep repeating and fostering the hope of the promised Liberator which in ancient times was kept alive with song, either around the hearth or in the stately temple; they show forth in splendid light the prophesied glory of Jesus Christ: first, His supreme and eternal power, then His lowly coming to this terrestrial exile, His kingly dignity and priestly power and, finally, His beneficent labors, and the shedding of His blood for our redemption. In a similar way they express the joy, the bitterness, the hope and fear of our hearts and our desire of loving God and hoping in Him alone, and our mystic ascent to divine tabernacles.

149. "The psalm is . . . a blessing for the people, it is the praise of God, the tribute of the nation, the common language and acclamation of all, it is the voice of the Church, the harmonious confession of faith, signifying deep attachment to authority; it is the joy of freedom, the expression of happiness, an echo of bliss."[143]

150. In an earlier age, these canonical prayers were attended by many of the faithful. But this gradually ceased, and, as We have already said, their recitation at present is the duty only of the clergy and of religious. The laity have no obligation in this matter. Still, it is greatly to be desired that they participate in reciting or chanting vespers sung in their own parish on feast days. We earnestly exhort you, Venerable Brethren, to see that this pious practice is kept up, and that wherever it has ceased you restore it if possible. This, without doubt, will produce salutary results when vespers are conducted in a worthy and fitting manner and with such helps as foster the piety of the faithful. Let the public and private observance of the feasts of the Church, which are in a special way dedicated and consecrated to God, be kept inviolable; and especially the Lord's day which the Apostles, under the guidance of the Holy Ghost, substituted for the sabbath. Now, if the order was given to the Jews: "Six days shall you do work; in the seventh day is the sabbath, the rest holy to the Lord. Every one that shall do any work on this day, shall die;"[144] how will these Christians not fear spiritual death who perform servile work on feast-days, and whose rest on these days is not devoted to religion and piety but given over to the allurements of the world? Sundays and holydays, then, must be made holy by divine worship, which gives homage to God and heavenly food to the soul. Although the Church only commands the faithful to abstain from servile work and attend Mass and does not make it obligatory to attend evening devotions, still she desires this and recommends it repeatedly. Moreover, the needs of each one demand it, seeing that all are bound to win the favor of God if they are to obtain His benefits. Our soul is filled with the greatest grief when We see how the Christian people of today profane the afternoon of feast days; public places of amusement and public games are frequented in great numbers while the churches are not as full as they should be. All should come to our churches and there be taught the truth of the Catholic faith, sing the praises of God, be enriched with benediction of the blessed sacrament given by the priest and be strengthened with help from heaven against the adversities of this life. Let all try to learn those prayers which are recited at vespers and fill their souls with their meaning. When deeply penetrated by these prayers, they will experience what St. Augustine said about himself: "How much did I weep during hymns and verses, greatly moved at the sweet singing of thy Church. Their sound would penetrate my ears and their truth melt my heart, sentiments of piety would well up, tears would flow and that was good for me."[145]

151. Throughout the entire year, the Mass and the divine office center especially around the person of Jesus Christ. This arrangement is so suitably disposed that our Savior dominates the scene in the mysteries of His humiliation, of His redemption and triumph.

152. While the sacred liturgy calls to mind the mysteries of Jesus Christ, it strives to make all believers take their part in them so that the divine Head of the mystical Body may live in all the members with the fullness of His holiness. Let the souls of Christians be like altars on each one of which a different phase of the sacrifice, offered by the High priest, comes to life again, as it were: pains and tears which wipe away and expiate sin; supplication to God which pierces heaven; dedication and even immolation of oneself made promptly, generously and earnestly; and, finally, that intimate union by which we commit ourselves and all we have to God, in whom we find our rest. "The perfection of religion is to imitate whom you adore."[146]

153. By these suitable ways and methods in which the liturgy at stated times proposes the life of Jesus Christ for our meditation, the Church gives us examples to imitate, points out treasures of sanctity for us to make our own, since it is fitting that the mind believes what the lips sing, and that what the mind believes should be practiced in public and private life.

154. In the period of Advent, for instance, the Church arouses in us the consciousness of the sins we have had the misfortune to commit, and urges us, by restraining our desires and practicing voluntary mortification of the body, to recollect ourselves in meditation, and experience a longing desire to return to God who alone can free us by His grace from the stain of sin and from its evil consequences.

155. With the coming of the birthday of the Redeemer, she would bring us to the cave of Bethlehem and there teach that we must be born again and undergo a complete reformation; that will only happen when we are intimately and vitally united to the Word of God made man and participate in His divine nature, to which we have been elevated.

156. At the solemnity of the Epiphany, in putting before us the call of the Gentiles to the Christian faith, she wishes us daily to give thanks to the Lord for such a blessing; she wishes us to seek with lively faith the living and true God, to penetrate deeply and religiously the things of heaven, to love silence and meditation in order to perceive and grasp more easily heavenly gifts.

157. During the days of Septuagesima and Lent, our Holy Mother the Church over and over again strives to make each of us seriously consider our misery, so that we may be urged to a practical emendation of our lives, detest our sins heartily and expiate them by prayer and penance. For constant prayer and penance done for past sins obtain for us divine help, without which every work of ours is useless and unavailing.

158. In Holy Week, when the most bitter sufferings of Jesus Christ are put before us by the liturgy, the Church invites us to come to Calvary and follow in the blood-stained footsteps of the divine Redeemer, to carry the cross willingly with Him, to reproduce in our own hearts His spirit of expiation and atonement, and to die together with Him.

159. At the Paschal season, which commemorates the triumph of Christ, our souls are filled with deep interior joy: we, accordingly, should also consider that we must rise, in union with the Redeemer, from our cold and slothful life to one of greater fervor and holiness by giving ourselves completely and generously to God, and by forgetting this wretched world in order to aspire only to the things of heaven: "If you be risen with Christ, seek the things that are above . . . mind the things that are above."[147]

160. Finally, during the time of Pentecost, the Church by her precept and practice urges us to be more docile to the action of the Holy Spirit who wishes us to be on fire with divine love so that we may daily strive to advance more in virtue and thus become holy as Christ our Lord and His Father are holy.

161. Thus, the liturgical year should be considered as a splendid hymn of praise offered to the heavenly Father by the Christian family through Jesus, their perpetual Mediator. Nevertheless, it requires a diligent and well ordered study on our part to be able to know and praise our Redeemer ever more and more. It requires a serious effort and constant practice to imitate His mysteries, to enter willingly upon His path of sorrow and thus finally share His glory and eternal happiness.

162. From what We have already explained, Venerable Brethren, it is perfectly clear how much modern writers are wanting in the genuine and true liturgical spirit who, deceived by the illusion of a higher mysticism, dare to assert that attention should be paid not to the historic Christ but to a "pneumatic" or glorified Christ. They do not hesitate to assert that a change has taken place in the piety of the faithful by dethroning, as it were, Christ from His position; since they say that the glorified Christ, who liveth and reigneth forever and sitteth at the right hand of the Father, has been overshadowed and in His place has been substituted that Christ who lived on earth. For this reason, some have gone so far as to want to remove from the churches images of the divine Redeemer suffering on the cross.

163. But these false statements are completely opposed to the solid doctrine handed down by tradition. "You believe in Christ born in the flesh," says St. Augustine, "and you will come to Christ begotten of God."[148] In the sacred liturgy, the whole Christ is proposed to us in all the circumstances of His life, as the Word of the eternal Father, as born of the Virgin Mother of God, as He who teaches us truth, heals the sick, consoles the afflicted, who endures suffering and who dies; finally, as He who rose triumphantly from the dead and who, reigning in the glory of heaven, sends us the Holy Paraclete and who abides in His Church forever; "Jesus Christ, yesterday and today, and the same forever."[149] Besides, the liturgy shows us Christ not only as a model to be imitated but as a master to whom we should listen readily, a Shepherd whom we should follow, Author of our salvation, the Source of our holiness and the Head of the Mystical Body whose members we are, living by His very life.

164. Since His bitter sufferings constitute the principal mystery of our redemption, it is only fitting that the Catholic faith should give it the greatest prominence. This mystery is the very center of divine worship since the Mass represents and renews it every day and since all the sacraments are most closely united with the cross.[150]

165. Hence, the liturgical year, devotedly fostered and accompanied by the Church, is not a cold and lifeless representation of the events of the past, or a simple and bare record of a former age. It is rather Christ Himself who is ever living in His Church. Here He continues that journey of immense mercy which He lovingly began in His mortal life, going about doing good,[151] with the design of bringing men to know His mysteries and in a way live by them. These mysteries are ever present and active not in a vague and uncertain way as some modern writers hold, but in the way that Catholic doctrine teaches us. According to the Doctors of the Church, they are shining examples of Christian perfection, as well as sources of divine grace, due to the merit and prayers of Christ; they still influence us because each mystery brings its own special grace for our salvation. Moreover, our holy Mother the Church, while proposing for our contemplation the mysteries of our Redeemer, asks in her prayers for those gifts which would give her children the greatest possible share in the spirit of these mysteries through the merits of Christ. By means of His inspiration and help and through the cooperation of our wills we can receive from Him living vitality as branches do from the tree and members from the head; thus slowly and laboriously we can transform ourselves "unto the measure of the age of the fullness of Christ."[152]

166. In the course of the liturgical year, besides the mysteries of Jesus Christ, the feasts of the saints are celebrated. Even though these feasts are of a lower and subordinate order, the Church always strives to put before the faithful examples of sanctity in order to move them to cultivate in themselves the virtues of the divine Redeemer.

167. We should imitate the virtues of the saints just as they imitated Christ, for in their virtues there shines forth under different aspects the splendor of Jesus Christ. Among some of these saints the zeal of the apostolate stood out, in others courage prevailed even to the shedding of blood, constant vigilance marked others out as they kept watch for the divine Redeemer, while in others the virginal purity of soul was resplendent and their modesty revealed the beauty of Christian humility; there burned in all of them the fire of charity towards God and their neighbor. The sacred liturgy puts all these gems of sanctity before us so that we may consider them for our salvation, and "rejoicing at their merits, we may be inflamed by their example."[153] It is necessary, then, to practice "in simplicity innocence, in charity concord, in humility modesty, diligence in government, readiness in helping those who labor, mercy in serving the poor, in defending truth, constancy, in the strict maintenance of discipline justice, so that nothing may be wanting in us of the virtues which have been proposed for our imitation. These are the footprints left by the saints in their journey homeward, that guided by them we might follow them into glory."[154] In order that we may be helped by our senses, also, the Church wishes that images of the saints be displayed in our churches, always, however, with the same intention "that we imitate the virtues of those whose images we venerate."[155]

168. But there is another reason why the Christian people should honor the saints in heaven, namely, to implore their help and "that we be aided by the pleadings of those whose praise is our delight."[156] Hence, it is easy to understand why the sacred liturgy provides us with many different prayers to invoke the intercession of the saints.

169. Among the saints in heaven the Virgin Mary Mother of God is venerated in a special way. Because of the mission she received from God, her life is most closely linked with the mysteries of Jesus Christ, and there is no one who has followed in the footsteps of the Incarnate Word more closely and with more merit than she: and no one has more grace and power over the most Sacred Heart of the Son of God and through Him with the Heavenly Father. Holier than the Cherubim and Seraphim, she enjoys unquestionably greater glory than all the other saints, for she is "full of grace,"[157] she is the Mother of God, who happily gave birth to the Redeemer for us. Since she is therefore, "Mother of mercy, our life, our sweetness and our hope," let us all cry to her "mourning and weeping in this vale of tears,"[158] and confidently place ourselves and all we have under her patronage. She became our Mother also when the divine Redeemer offered the sacrifice of Himself; and hence by this title also, we are her children. She teaches us all the virtues; she gives us her Son and with Him all the help we need, for God "wished us to have everything through Mary."[159]

170. Throughout this liturgical journey which begins anew for us each year under the sanctifying action of the Church, and strengthened by the help and example of the saints, especially of the Immaculate Virgin Mary, "let us draw near with a true heart, in fullness of faith having our hearts sprinkled from an evil conscience, and our bodies washed with clean water,"[160] let us draw near to the "High Priest"[161] that with Him we may share His life and sentiments and by Him penetrate "even within the veil,"[162] and there honor the heavenly Father for ever and ever.

171. Such is the nature and the object of the sacred liturgy: it treats of the Mass, the sacraments, the divine office; it aims at uniting our souls with Christ and sanctifying them through the divine Redeemer in order that Christ be honored and, through Him and in Him, the most Holy Trinity, Glory be to the Father and to the Son and to the Holy Ghost.

172. In order that the errors and inaccuracies, mentioned above, may be more easily removed from the Church, and that the faithful following safer norms may be able to use more fruitfully the liturgical apostolate, We have deemed it opportune, Venerable Brethren, to add some practical applications of the doctrine which We have explained.

173. When dealing with genuine and solid piety We stated that there could be no real opposition between the sacred liturgy and other religious practices, provided they be kept within legitimate bounds and performed for a legitimate purpose. In fact, there are certain exercises of piety which the Church recommends very much to clergy and religious.

174. It is Our wish also that the faithful, as well, should take part in these practices. The chief of these are: meditation on spiritual things, diligent examination of conscience, enclosed retreats, visits to the blessed sacrament, and those special prayers in honor of the Blessed Virgin Mary among which the rosary, as all know, has pride of place.[163]

175. From these multiple forms of piety, the inspiration and action of the Holy Spirit cannot be absent. Their purpose is, in various ways, to attract and direct our souls to God, purifying them from their sins, encouraging them to practice virtue and, finally, stimulating them to advance along the path of sincere piety by accustoming them to meditate on the eternal truths and disposing them better to contemplate the mysteries of the human and divine natures of Christ. Besides, since they develop a deeper spiritual life of the faithful, they prepare them to take part in sacred public functions with greater fruit, and they lessen the danger of liturgical prayers becoming an empty ritualism.

176. In keeping with your pastoral solicitude, Venerable Brethren, do not cease to recommend and encourage these exercises of piety from which the faithful, entrusted to your care, cannot but derive salutary fruit. Above all, do not allow - as some do, who are deceived under the pretext of restoring the liturgy or who idly claim that only liturgical rites are of any real value and dignity - that churches be closed during the hours not appointed for public functions, as has already happened in some places: where the adoration of the august sacrament and visits to our Lord in the tabernacles are neglected; where confession of devotion is discouraged; and devotion to the Virgin Mother of God, a sign of "predestination" according to the opinion of holy men, is so neglected, especially among the young, as to fade away and gradually vanish. Such conduct most harmful to Christian piety is like poisonous fruit, growing on the infected branches of a healthy tree, which must be cut off so that the life-giving sap of the tree may bring forth only the best fruit.

177. Since the opinions expressed by some about frequent confession are completely foreign to the spirit of Christ and His Immaculate Spouse and are also most dangerous to the spiritual life, let Us call to mind what with sorrow We wrote about this point in the encyclical on the Mystical Body. We urgently insist once more that what We expounded in very serious words be proposed by you for the serious consideration and dutiful obedience of your flock, especially to students for the priesthood and young clergy.

178. Take special care that as many as possible, not only of the clergy but of the laity and especially those in religious organizations and in the ranks of Catholic Action, take part in monthly days of recollection and in retreats of longer duration made with a view to growing in virtue. As We have previously stated, such spiritual exercises are most useful and even necessary to instill into souls solid virtue, and to strengthen them in sanctity so as to be able to derive from the sacred liturgy more efficacious and abundant benefits.

179. As regards the different methods employed in these exercises, it is perfectly clear to all that in the Church on earth, no less in the Church in heaven, there are many mansions,[164] and that asceticism cannot be the monopoly of anyone. It is the same spirit who breatheth where He will,[165] and who with differing gifts and in different ways enlightens and guides souls to sanctity. Let their freedom and the supernatural action of the Holy Spirit be so sacrosanct that no one presume to disturb or stifle them for any reason whatsoever.

180. However, it is well known that the spiritual exercise according to the method and norms of St. Ignatius have been fully approved and earnestly recommended by Our predecessors on account of their admirable efficacy. We, too, for the same reason have approved and commended them and willingly do We repeat this now.

181. Any inspiration to follow and practice extraordinary exercises of piety must most certainly come from the Father of Lights, from whom every good and perfect gift descends;[166] and, of course, the criterion of this will be the effectiveness of these exercises in making the divine cult loved and spread daily ever more widely, and in making the faithful approach the sacraments with more longing desire, and in obtaining for all things holy due respect and honor. If on the contrary, they are an obstacle to principles and norms of divine worship, or if they oppose or hinder them, one must surely conclude that they are not in keeping with prudence and enlightened zeal.

182. There are, besides, other exercises of piety which, although not strictly belonging to the sacred liturgy, are, nevertheless, of special import and dignity, and may be considered in a certain way to be an addition to the liturgical cult; they have been approved and praised over and over again by the Apostolic See and by the bishops. Among these are the prayers usually said during the month of May in honor of the Blessed Virgin Mother of God, or during the month of June to the most Sacred Heart of Jesus: also novenas and triduums, stations of the cross and other similar practices.

183. These devotions make us partakers in a salutary manner of the liturgical cult, because they urge the faithful to go frequently to the sacrament of penance, to attend Mass and receive communion with devotion, and, as well, encourage them to meditate on the mysteries of our redemption and imitate the example of the saints.

184. Hence, he would do something very wrong and dangerous who would dare to take on himself to reform all these exercises of piety and reduce them completely to the methods and norms of liturgical rites. However, it is necessary that the spirit of the sacred liturgy and its directives should exercise such a salutary influence on them that nothing improper be introduced nor anything unworthy of the dignity of the house of God or detrimental to the sacred functions or opposed to solid piety.

185. Take care then, Venerable Brethren, that this true and solid piety increases daily and more under your guidance and bears more abundant fruit. Above all, do not cease to inculcate into the minds of all that progress in the Christian life does not consist in the multiplicity and variety of prayers and exercises of piety, but rather in their helpfulness towards spiritual progress of the faithful and constant growth of the Church universal. For the eternal Father "chose us in Him [Christ] before the foundation of the world that we should be holy and unspotted in His sight."[167] All our prayers, then, and all our religious practices should aim at directing our spiritual energies towards attaining this most noble and lofty end.

186. We earnestly exhort you, Venerable Brethren, that after errors and falsehoods have been removed, and anything that is contrary to truth or moderation has been condemned, you promote a deeper knowledge among the people of the sacred liturgy so that they more readily and easily follow the sacred rites and take part in them with true Christian dispositions.

187. First of all, you must strive that with due reverence and faith all obey the decrees of the Council of Trent, of the Roman Pontiffs, and the Sacred Congregation of Rites, and what the liturgical books ordain concerning external public worship.

188. Three characteristics of which Our predecessor Pius X spoke should adorn all liturgical services: sacredness, which abhors any profane influence; nobility, which true and genuine arts should serve and foster; and universality, which, while safeguarding local and legitimate custom, reveals the catholic unity of the Church.[168]

189. We desire to commend and urge the adornment of churches and altars. Let each one feel moved by the inspired word, "the zeal of thy house hath eaten me up";[169] and strive as much as in him lies that everything in the church, including vestments and liturgical furnishings, even though not rich nor lavish, be perfectly clean and appropriate, since all is consecrated to the Divine Majesty. If we have previously disapproved of the error of those who would wish to outlaw images from churches on the plea of reviving an ancient tradition, We now deem it Our duty to censure the inconsiderate zeal of those who propose for veneration in the Churches and on the altars, without any just reason, a multitude of sacred images and statues, and also those who display unauthorized relics, those who emphasize special and insignificant practices, neglecting essential and necessary things. They thus bring religion into derision and lessen the dignity of worship.

190. Let us recall, as well, the decree about "not introducing new forms of worship and devotion."[170] We commend the exact observance of this decree to your vigilance.

191. As regards music, let the clear and guiding norms of the Apostolic See be scrupulously observed. Gregorian chant, which the Roman Church considers her own as handed down from antiquity and kept under her close tutelage, is proposed to the faithful as belonging to them also. In certain parts of the liturgy the Church definitely prescribes it;[171] it makes the celebration of the sacred mysteries not only more dignified and solemn but helps very much to increase the faith and devotion of the congregation. For this reason, Our predecessors of immortal memory, Pius X and Pius XI, decree - and We are happy to confirm with Our authority the norms laid down by them - that in seminaries and religious institutes, Gregorian chant be diligently and zealously promoted, and moreover that the old Scholae Cantorum be restored, at least in the principal churches. This has already been done with happy results in not a few places.[172]

192. Besides, "so that the faithful take a more active part in divine worship, let Gregorian chant be restored to popular use in the parts proper to the people. Indeed it is very necessary that the faithful attend the sacred ceremonies not as if they were outsiders or mute onlookers, but let them fully appreciate the beauty of the liturgy and take part in the sacred ceremonies, alternating their voices with the priest and the choir, according to the prescribed norms. If, please God, this is done, it will not happen that the congregation hardly ever or only in a low murmur answer the prayers in Latin or in the vernacular."[173] A congregation that is devoutly present at the sacrifice, in which our Savior together with His children redeemed with His sacred blood sings the nuptial hymn of His immense love, cannot keep silent, for "song befits the lover"[174] and, as the ancient saying has it, "he who sings well prays twice." Thus the Church militant, faithful as well as clergy, joins in the hymns of the Church triumphant and with the choirs of angels, and, all together, sing a wondrous and eternal hymn of praise to the most Holy Trinity in keeping with words of the preface, "with whom our voices, too, thou wouldst bid to be admitted."[175]

193. It cannot be said that modem music and singing should be entirely excluded from Catholic worship. For, if they are not profane nor unbecoming to the sacredness of the place and function, and do not spring from a desire of achieving extraordinary and unusual effects, then our churches must admit them since they can contribute in no small way to the splendor of the sacred ceremonies, can lift the mind to higher things and foster true devotion of soul.

194. We also exhort you, Venerable Brethren, to promote with care congregational singing, and to see to its accurate execution with all due dignity, since it easily stirs up and arouses the faith and piety of large gatherings of the faithful. Let the full harmonious singing of our people rise to heaven like the bursting of a thunderous sea[176] and let them testify by the melody of their song to the unity of their hearts and minds[177], as becomes brothers and the children of the same Father.

195. What We have said about music, applies to the other fine arts, especially to architecture, sculpture and painting. Recent works of art which lend themselves to the materials of modern composition, should not be universally despised and rejected through prejudice. Modern art should be given free scope in the due and reverent service of the church and the sacred rites, provided that they preserve a correct balance between styles tending neither to extreme realism nor to excessive "symbolism," and that the needs of the Christian community are taken into consideration rather than the particular taste or talent of the individual artist. Thus modern art will be able to join its voice to that wonderful choir of praise to which have contributed, in honor of the Catholic faith, the greatest artists throughout the centuries. Nevertheless, in keeping with the duty of Our office, We cannot help deploring and condemning those works of art, recently introduced by some, which seem to be a distortion and perversion of true art and which at times openly shock Christian taste, modesty and devotion, and shamefully offend the true religious sense. These must be entirely excluded and banished from our churches, like "anything else that is not in keeping with the sanctity of the place."[178]

196. Keeping in mind, Venerable Brethren, pontifical norms and decrees, take great care to enlighten and direct the minds and hearts of the artists to whom is given the task today of restoring or rebuilding the many churches which have been ruined or completely destroyed by war. Let them be capable and willing to draw their inspiration from religion to express what is suitable and more in keeping with the requirements of worship. Thus the human arts will shine forth with a wondrous heavenly splendor, and contribute greatly to human civilization, to the salvation of souls and the glory of God. The fine arts are really in conformity with religion when "as noblest handmaids they are at the service of divine worship."[179]

197. But there is something else of even greater importance, Venerable Brethren, which We commend to your apostolic zeal, in a very special manner. Whatever pertains to the external worship has assuredly its importance; however, the most pressing duty of Christians is to live the liturgical life, and increase and cherish its supernatural spirit.

198. Readily provide the young clerical student with facilities to understand the sacred ceremonies, to appreciate their majesty and beauty and to learn the rubrics with care, just as you do when he is trained in ascetics, in dogma and in a canon law and pastoral theology. This should not be done merely for cultural reasons and to fit the student to perform religious rites in the future, correctly and with due dignity, but especially to lead him into closest union with Christ, the Priest, so that he may become a holy minister of sanctity.

199. Try in every way, with the means and helps that your prudence deems best, that the clergy and people become one in mind and heart, and that the Christian people take such an active part in the liturgy that it becomes a truly sacred action of due worship tO the eternal Lord in which the priest, chiefly responsible for the souls of his parish, and the ordinary faithful are united together.

200. To attain this purpose, it will greatly help to select carefully good and upright young boys from all classes of citizens who will come generously and spontaneously to serve at the altar with careful zeal and exactness. Parents of higher social standing and culture should greatly esteem this office for their children. If these youths, under the watchful guidance of the priests, are properly trained and encouraged to fulfill the task committed to them punctually, reverently and constantly, then from their number will readily come fresh candidates for the priesthood. The clergy will not then complain - as, alas, sometimes happens even in Catholic places - that in the celebration of the august sacrifice they find no one to answer or serve them.

201. Above all, try with your constant zeal to have all the faithful attend the eucharistic sacrifice from which they may obtain abundant and salutary fruit; and carefully instruct them in all the legitimate ways we have described above so that they may devoutly participate in it. The Mass is the chief act of divine worship; it should also be the source and center of Christian piety. Never think that you have satisfied your apostolic zeal until you see your faithful approach in great numbers the celestial banquet which is a sacrament of devotion, a sign of unity and a bond of love.[180]

202. By means of suitable sermons and particularly by periodic conferences and lectures, by special study weeks and the like, teach the Christian people carefully about the treasures of piety contained in the sacred liturgy so that they may be able to profit more abundantly by these supernatural gifts. In this matter, those who are active in the ranks of Catholic Action will certainly be a help to you, since they are ever at the service of the hierarchy in the work of promoting the kingdom of Jesus Christ.

203. But in all these matters, it is essential that you watch vigilantly lest the enemy come into the field of the Lord and sow cockle among the wheat;[181] in other words, do not let your flocks be deceived by the subtle and dangerous errors of false mysticism or quietism - as you know We have already condemned these errors;[182] also do not let a certain dangerous "humanism" lead them astray, nor let there be introduced a false doctrine destroying the notion of Catholic faith, nor finally an exaggerated zeal for antiquity in matters liturgical. Watch with like diligence lest the false teaching of those be propagated who wrongly think and teach that the glorified human nature of Christ really and continually dwells in the "just" by His presence and that one and numerically the same grace, as they say, unites Christ with the members of His Mystical Body.

204. Never be discouraged by the difficulties that arise, and never let your pastoral zeal grow cold. "Blow the trumpet in Sion . . . call an assembly, gather together the people, sanctify the Church, assemble the ancients, gather together the little ones, and them that suck at the breasts,"[183] and use every help to get the faithful everywhere to fill the churches and crowd around the altars so that they may be restored by the graces of the sacraments and joined as living members to their divine Head, and with Him and through Him celebrate together the august sacrifice that gives due tribute of praise to the Eternal Father.

205. These, Venerable Brethren, are the subjects We desired to write to you about. We are moved to write that your children, who are also Ours, may more fully understand and appreciate the most precious treasures which are contained in the sacred liturgy: namely, the eucharistic sacrifice, representing and renewing the sacrifice of the cross, the sacraments which are the streams of divine grace and of divine life, and the hymn of praise, which heaven and earth daily offer to God.

206. We cherish the hope that these Our exhortations will not only arouse the sluggish and recalcitrant to a deeper and more correct study of the liturgy, but also instill into their daily lives its supernatural spirit according to the words of the Apostle, "extinguish not the spirit."[184]

207. To those whom an excessive zeal occasionally led to say and do certain things which saddened Us and which We could not approve, we repeat the warning of St. Paul, "But prove all things, hold fast that which is good."[185] Let Us paternally warn them to imitate in their thoughts and actions the Christian doctrine which is in harmony with the precepts of the immaculate Spouse of Jesus Christ, the mother of saints.

208. Let Us remind all that they must generously and faithfully obey their holy pastors who possess the right and duty of regulating the whole life, especially the spiritual life, of the Church. "Obey your prelates and be subject to them. For they watch as being to render an account of your souls; that they may do this with joy and not with grief."[186]

209. May God, whom we worship, and who is "not the God of dissension but of peace,"[187] graciously grant to us all that during our earthly exile we may with one mind and one heart participate in the sacred liturgy which is, as it were, a preparation and a token of that heavenly liturgy in which we hope one day to sing together with the most glorious Mother of God and our most loving Mother, "To Him that sitteth on the throne, and to the Lamb, benediction and honor, and glory and power for ever and ever."[188]

210. In this joyous hope, We most lovingly impart to each and every one of you, Venerable Brethren, and to the flocks confided to your care, as a pledge of divine gifts and as a witness of Our special love, the apostolic benediction.

Given at Castel Gandolfo, near Rome, on the 20th day of November in the year 1947, the 9th of Our Pontificate.

PIUS XII

1. 1 Tim. 2:5.
2. Cf. Heb. 4:14.
3. Cf. Heb. 9:14.
4. Cf. Mal.1:11.
5. Cf. Council of Trent Sess. 22, c. 1.
6. Cf. ibid., c. 2.
7. Encyclical Letter Caritate Christi, May 3, 1932.
8. Cf. Apostolic Letter (Motu Proprio) In cotidianis precibus, March 24, 1945.
9. 1 Cor. 10:17.
10. Saint Thomas, Summa Theologica, IIª IIª³ q. 81, art. 1.
11. Cf. Book of Leviticus.
12. Cf. Heb.10:1.
13. John, 1:14.
14. Heb.10:5-7.
15. Ibid. 10:10.
16. John, 1:9.
17. Heb.10:39.
18. Cf. 1 John, 2:1.
19. Cf. 1 Tim. 3:15.
20. Cf. Boniface IX, Ab origine mundi, October 7, 1391; Callistus III, Summus Pontifex, January 1, 1456; Pius II, Triumphans Pastor, April 22, 1459; Innocent XI, Triumphans Pastor, October 3, 1678.
21. Eph. 2:19-22.
22. Matt. 18:20.
23. Acts, 2:42.
24. Col. 3:16.
25. Saint Augustine, Epist. 130, ad Probam, 18.
26. Roman Missal, Preface for Christmas.
27. Giovanni Cardinal Bona, De divina psalmodia, c. 19, par. 3, 1.
28. Roman Missal, Secret for Thursday after the Second Sunday of Lent.
29. Cf. Mark, 7:6 and Isaias, 29:13.
30. 1 Cor.11:28.
31. Roman Missal, Ash Wednesday; Prayer after the imposition of ashes.
32. De praedestinatione sanctorum, 31.
33. Cf. Saint Thomas, Summa Theologica, IIª IIª³, q. 82, art. 1.
34. Cf. 1 Cor. 3:23.
35. Heb. 10:19-24.
36. Cf. 2 Cor. 6:1.
37. Cf. Code of Canon Law, can. 125, 126, 565, 571,595,1367.
38. Col. 3:11.
39. Cf. Gal. 4:19.
40. John, 20:21.
41. Luke, 10:16.
42. Mark, 16:15-16.
43. Roman Pontifical, Ordination of a priest: anointing of hands.
44. Enchiridion, c. 3.
45. De gratia Dei "Indiculus."
46. Saint Augustine, Epist. 130, ad Probam, 18.
47. Cf. Constitution Divini cultus, December 20, 1928.
48. Constitution Immensa, January 22, 1588.
49. Code of Canon Law, can. 253.
50. Cf. Code of Canon Law, can. 1257.
51. Cf. Code of Canon Law, can. 1261.
52. Cf. Matt. 28:20.
53. Cf. Pius VI, Constitution Auctorem fidei, August 28, 1794, nn. 31-34, 39, 62, 66, 69-74.
54. Cf. John, 21:15-17.
55. Acts, 20:28.
56. Ps.109:4.
57. John, 13:1.
58. Council of Trent, Sess. 22, c. 1.
59. Ibid., c. 2.
60. Cf. Saint Thomas, Summa Theologica, IIIª, q. 22, art. 4.
61. Saint John Chrysostom, In Joann. Hom., 86:4.
62. Rom. 6:9.
63. Cf. Roman Missal, Preface.
64. Cf. Ibid., Canon.
65. Mark, 14:23.
66. Roman Missal, Preface.
67. 1 John, 2:2.
68. Roman Missal, Canon of the Mass.
69. Saint Augustine, De Trinit., Book XIII, c. 19.
70. Heb. 5:7.
71. Cf. Sess. 22, c. 1.
72. Cf. Heb. 10:14.
73. Saint Augustine, Enarr. in Ps. 147, n. 16.
74. Gal. 2:19-20.
75. Encyclical Letter, Mystici Corporis, June 29, 1943.
76. Roman Missal, Secret of the Ninth Sunday after Pentecost.
77. Cf. Sess. 22, c. 2. and can. 4.
78. Cf. Gal. 6:14.
79. Mal. 1:11.
80. Phil. 2:5.
81. Gal. 2:19.
82. Cf. Council of Trent, Sess. 23. c. 4.
83. Cf. Saint Robert Bellarmine, De Missa, 2, c.4.
84. De Sacro Altaris Mysterio, 3:6.
85. De Missa, 1, c. 27.
86. Roman Missal, Ordinary of the Mass.
87. Ibid., Canon of the Mass.
88. Roman Missal, Canon of the Mass.
89. 1 Peter, 2:5.
90. Rom. 12:1.
91. Roman Missal, Canon of the Mass.
92. Roman Pontifical, Ordination of a priest.
93. Ibid., Consecration of an altar, Preface.
94. Cf. Council of Trent, Sess. 22, c. 5.
95. Gal. 2:19-20.
96. Cf. Serm. 272.
97. Cf. 1 Cor. 12:27.
98. Cf. Eph. 5:30.
99. Cf. Saint Robert Bellarmine, De Missa, 2, c. 8.
100. Cf. De Civitate Dei, Book 10, c. 6.
101. Roman Missal, Canon of the Mass.
102. Cf. 1 Tim. 2:5.
103. Encyclical Letter Certiores effecti, November 13, 1742, par. 1.
104. Council of Trent, Sess. 22, can. 8.
105. 1 Cor. 11:24.
106. Roman Missal, Collect for Feast of Corpus Christi.
107. Sess. 22, c. 6.
108. Encyclical Letter Certiores effecti, par. 3.
109. Cf. Luke, 14:23.
110. 1 Cor. 10:17.
111. Cf. Saint Ignatius Martyr, Ad Eph. 20.
112. Roman Missal, Canon of the Mass.
113. Eph. 5:20.
114. Roman Missal, Postcommunion for Sunday within the Octave of Ascension.
115. Ibid., Postcommunion for First Sunday after Pentecost.
116. Code of Canon Law, can. 810.
117. Book IV, c. 12.
118. Dan. 3:57.
119. Cf. John 16: 3.
120. Roman Missal, Secret for Mass of the Most Blessed Trinity.
121. John, 15:4.
122. Council of Trent, Sess. 13, can. 1.
123. Second Council of Constantinople, Anath, de trib. Capit., can. 9; compare Council of Ephesus, Anath. Cyrill, can 8. Cf. Council of Trent, Sess. 13, can. 6; Pius VI Constitution Auctorem fidei, n. 61.
124. Cf. Enarr in Ps. 98:9.
125. Apoc. 5:12, cp. 7:10.
126. Cf. Council of Trent, Sess. 13, c. 5 and can. 6.
127. In I ad Cor., 24:4.
128. Cf. 1 Peter, 1:19.
129. Matt. 11:28.
130. Cf. Roman Missal, Collect for Mass for the Dedication of a Church.
131. Roman Missal, Sequence Lauda Sion in Mass for Feast of Corpus Christi.
132. Luke, 18:1.
133. Heb. 13:15.
134. Cf. Acts, 2:1-15.
135. Ibid., 10:9.
136. Ibid., 3:1.
137. Ibid., 16:25.
138. Rom. 8:26.
139. Saint Augustine, Enarr. in Ps. 85, n. 1.
140. Saint Benedict, Regula Monachorum, c. 19.
141. Heb. 7:25.
142. Explicatio in Psalterium, Preface. Text as found in Migne, Parres Larini, 70:10. But some are of the opinion that part of this passage should not be attributed to Cassiodorus.
143. Saint Ambrose, Enarr in Ps. 1, n. 9.
144. Exod. 31:15.
145. Confessions, Book 9, c. 6.
146. Saint Augustine, De Civitate Dei, Book 8, c. 17.
147. Col.3:1-2.
148. Saint Augustine, Enarr. in Ps. 123, n. 2.
149. Heb. 13:8.
150. Saint Thomas, Summa Theologica IIIª, q. 49 and q. 62, art. 5.
151. Cf. Acts, 10:38.
152. Eph. 4:13.
153. Roman Missal, Collect for Third Mass of Several Martyrs outside Paschaltide.
154. Saint Bede the Venerable, Hom. subd. 70 for Feast of All Saints.
155. Roman Missal, Collect for Mass of Saint John Damascene.
156. Saint Bernard, Sermon 2 for Feast of All Saints.
157. Luke, 1:28.
158. "Salve Regina."
159. Saint Bernard, In Nativ. B.M.V., 7.
160. Heb. 10:22.
161. Ibid., 10:21.
162. Ibid., 6:19.
163. Cf. Code of Canon Law, Can. 125.
164. Cf. John, 14:2.
165. John, 3:8.
166. Cf. James, 1:17.
167. Eph. 1:4.
168. Cf. Apostolic Letter (Motu Proprio) Tra le sollecitudini, November 22, 1903.
169. Ps. 68:9; John, 2:17.
170. Supreme Sacred Congregation of the Holy Office, Decree of May 26, 1937.
171. Cf. Pius X, Apostolic Letter (Motu Proprio) Tra le sollectitudini.
172. Cf. Pius X, loc. cit.; Pius XI, Constitution Divini cultus, 2, 5.
173. Pius XI, Constitution Divini cultus, 9.
174. Saint Augustine, Serm. 336, n. 1.
175. Roman Missal, Preface.
176. Saint Ambrose, Hexameron, 3:5, 23.
177. Cf. Acts, 4:32.
178. Code of Canon Law, can. 1178.
179. Pius XI, Constitution Divini cultus.
180. Cf. Saint Augustine, Tract. 26 in John 13.
181. Cf. Matt. 13:24-25.
182. Encyclical letter Mystici Corporis.
183. Joel, 2:15-16.
184. I Thess. 5:19.
185. lbid., 5:21.
186. Heb. 13:17
187. 1 Cor.14:33.
188. Apoc. 5:13.    

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