Blog by-the-Sea

Benedict XVI's Address to Coptic Catholics

Here is an English translation, by me, of Pope Benedict XVI's Address to Coptic Catholics during his meeting yesterday with His Beatitude Antonios Naguib, Patriarch of Alexandria for the Coptic Catholics:

Beatitude, Venerated Brothers in the Episcopate, Dear Sons and Daughters of the Coptic Catholic Church,

After your election to the patriarchal See of Alexandria for Coptic Catholics, Beatitude, your first official visit to the Successor of Peter is a moment of grace for the Church.  I thank you for the words that you just addressed to me concerning your Patriarchate and for your prayer for my ministry.  I am delighted to meet you here, surrounded by the Bishops of your patriarchate, priests and faithful, to celebrate the "communio ecclesiastica" that I had the joy of granting to you this past April 6.  I greet all of you warmly, who came to share this great moment of brotherly communion and unity of the Coptic Catholic Church with the Apostolic See.  I take advantage of this opportunity to greet His Beatitude Cardinal Stephanos II, Patriarch Emeritus, whom I am happy to welcome, who consecrated his life to the service of God and to the Coptic Catholic Church.

It is in the celebration of the Divine Liturgy that we best see communion in Christ, who makes us brothers.  It is there that the communion among all Catholics is expressed in plenitude, around the Successor of Peter.  You are, Beatitude, the Father and the Head of the Coptic Catholic Church of Alexandria, a prestigious See honored during the first five centuries as the first patriarchate after Rome. 

Your patriarchal community carries a rich spiritual tradition, liturgical and theological – the Alexandrian tradition - whose treasures are part of the patrimony of the Church: it has been the beneficiary of the preaching of the evangelist Saint Mark, interpreter of the Apostle Peter; a particular bond of brotherhood thus binds your Patriarchate to the See of Peter.  Thus, I want to assure you of my prayer and my support for "the special duty" that the Vatican II Ecumenical Council entrusted to the Eastern Catholic Churches: "of promoting the unity of all Christians, especially Eastern Christians" (Orientalium Ecclesiarum, No. 24), particularly with your brothers of the Coptic Orthodox Church.  In the same way, you have an important role in inter-faith dialogue, to develop fraternity and esteem between Christians and Moslems, and among all men.

Beatitude, in becoming Patriarch, you have kept your first name, Antonios, remembering the great current of monasticism, born in Egypt, and that tradition is connected with the work of Saint Anthony, then to that of Saint Pachomius.  Thanks to the Western contribution of Saint Benedict, monasticism became a giant tree that bore abundant and magnificent fruits throughout the world.  In mentioning the Coptic Church, we cannot but think of the writers, the exegetes and the philosophers, such as Clement of Alexandria and Origen, but also the great patriarchs, confessors and Doctors of the Church, such as Athanasius and Cyril, whose illustrious names mark the faith of a fervent people through the centuries.  You must unceasingly follow their footsteps, developing theological and spiritual research specific to your tradition.

In the present day world, your mission is of great importance for your faithful and for all men, to whom the love of Christ presses us to proclaim the Good News.  In particular, I call your attention to the humane, spiritual, moral and intellectual education of youth through a quality scholarly and catechetical network, which constitutes a service to the entire society.  I sincerely hope that this educational commitment may be increasingly recognized, so that fundamental values will be transmitted, with a view to the proper identity of Catholic schools; the young people of today will thus be able to become responsible men and women in their families and in society, eager to build a greater solidarity and a more ardent fraternity among all of the nation’s components.  Convey to the young people all my esteem and all my affection, reminding them that the Church and the entire society need their enthusiasm and their hope.

I invite you to intensify the training of priests and the many young people who wish to consecrate themselves to the Lord.  The vitality of Christian communities in today’s world requires pastors after God’s own heart, who are true witnesses to the Word of God and guides to help the faithful root their lives and missions ever more deeply in Christ!

I know the place that the consecrated life holds in your Church.  Poverty, chastity and obedience lived according to the Evangelical Counsels are a testimony and a call to holiness for the world of today!  May the members of consecrated Institutes pursue their missions, especially among the young people and those most abandoned in society.

At the end of our meeting, I offer you, Beatitude, brotherly wishes that the Holy Spirit may enlighten you in the exercise of your duties, that He may comfort you in difficulties and that He may give you the joy of seeing your patriarchal Church grow in enthusiasm and in number.  At the beginning of your ministry, I wish to speak to you again with all of Christ’s words to the disciples: "Fear not, little flock, for your Father is pleased to give you the Kingdom" (Luke 12:32).  While I send my cordial greetings to the whole of the Egyptian people through you, I entrust all of you to the intercession of the Virgin Mary and all the Coptic saints.  From the depth of my heart, I grant to you, together with the Bishops and all the faithful of your patriarchate, an affectionate apostolic Blessing.

Updated: As of Jan., 2007, there is now an official Vatican translation of this address.

A Reported 1982 Document on the Tridentine Mass

As the Ecclesia Dei Commission meets today at the Vatican, reportedly to discuss the anticipated Motu Proprio to extend the use of the Tridentine Mass, Le Figaro reported today that the Pope's efforts to reform the Mass and to re-introduce acceptance of the Tridentine Mass, together with full acceptance of the Mass of Pope Paul VI, date to 1982. 

According to Le Figaro, when he was head of the Congregation for the Doctrine of the Faith, then Cardinal Ratzinger organized a meeting of the principal cardinals of the curia, in which they unanimously agreed that the Tridentine Mass should be allowed.  Based upon the reported private November 16, 1982 meeting, attended by 5 cardinals and 1 bishop, Le Figaro states that there was a proposal to initially prepare people for the concepts behind that change, followed by a papal document to diminish abuses and to rehabilitate the old liturgy.  According to that article, Cardinal Ratzinger also wanted to synthesize the old and new liturgies in a "reform of the reform."

Le Figaro reports that it has obtained a copy of the report of that private 1982 meeting, which was previously not made public.  It is not clear when or how Le Figaro obtained the document, whether the Vatican now intends to make it public, or how certain its authenticity might be.  The timing of the Le Figaro article, coming on the day of the previously reported meeting of the Ecclesia Dei meeting, after a few weeks with little news about the Motu Proprio that was mentioned in early November, raises questions in my mind (as I finish this post and hurry out the door).  Was the document given to those attending the Ecclesia Dei meeting today and passed on to Le Figaro, or -- perhaps more likely -- has Le Figaro had the document for a while and published its story now as attention was drawn by the Ecclesia Dei meeting and rumors that a papal post-synodal document on the Eucharist is already in the hands of translators.

As reported by Le Figaro, the document does not specifically mention the LeFebvrists, although they were already a concern.  The Society of St. Pius X had then existed for 12 years, although excommunications would not occur until 1988.

The document also reportedly stated that those who are devoted to the old Mass must not oppose the new Mass (Novus Ordo) and must not imply that the new liturgy is heretical or impaired in any way.  Le Figaro mentions that Archbishop André Vingt-Trois, who just presided over a celebration of the Tridentine Mass in Paris this past Sunday, strongly insists that those who prefer the Tridentine Mass must not make such contentions.

The final stage is reported to have been a synthesis of the two missals, doing away with some exaggerated innovations that have developed since Vatican II, while preserving the Council's liturgical restoration.

Le Figaro quotes Cardinal Philippe Barbarin, questioned last week, as saying that 40 years after Vatican II, it is "normal, understandable and possible" that we want to make an assessment and to recalculate things, to last."

Ecclesia Dei Commission to Meet Concerning the Tridentine Mass

AFP (through La Croix) reported today that the Pontifical Commission "Ecclesia Dei" will meet tomorrow at the Vatican to discuss the expansion of the use of the Tridentine Mass.  La Croix credits Catholic press agency I-Media as its source.  Cardinal Jean-Pierre Ricard, President of the French Catholic Bishops Conference, is a member of Ecclesia Dei.  Cardinal Dario Castrillon Hoyos, who is the president of that commission, is thought to be involved in preparation of an anticipated papal Motu Proprio that would expand the use of the Tridentine Mass.  According to La Croix, Cardinal Ricard has said that the Pope assured him that the project will be reconsidered.

At the time of the French Bishops Conference, last month, Cardinal Ricard assured the French bishops that their concerns would be heard before a Motu Proprio is signed.

Here are links to earlier related posts on this blog:

Liturgical Reform, LeFebvrists, and the French and U.S. Bishops

Cardinal Arinze's Paris Address on the Liturgy

Cardinal Barbarin on the Tridentine Mass

Cardinal Ricard's Closing Address at the Meeting of the French Conference of Bishops

Carmelite News: An Attack in Bangladore, a Celebration in Paris (mentioning a Mass with Gregorian chant music at the Chapelle Saint-Joseph-des-Carmes in Paris, with Cardinal Philippe Barbarin, Archbishop of Lyon.  The liturgy at that Mass was not the Tridentine Mass.)

The Archbishop of Paris and the Traditional Latin Mass (mentioning yesterday's celebration of the Tridentine Mass at a church in Paris, with Archbishop André Vingt-Trois, Archbishop of Paris, presiding).

The Archbishop of Paris and the Traditional Latin Mass

While the French bishops, as a group, have received much attention over the past couple of months in connection with the anticipated Motu Proprio extending the use of the Traditional Latin Mass, there has been relatively less attention drawn to the recent use of that liturgy by French bishops.

Tomorrow, Archbishop Vingt-Trois, Archbishop of Paris, will celebrate the Traditional Latin Mass (Mass of St. Pius V) at the Parish of Sainte-Odile, for the memorial of St. Odile which falls on December 13.  That Parisian parish's website announces the events for the parish's day of celebrating its patron saint.  Archbishop Vingt-Trois will preside at two of the day's several Masses, and the first of those Masses will be the Mass of St. Pius V (the Traditional Latin Mass).  The Mass of St. Pius V will be celebrated again, without the Archbishop, at 6:00 p.m. at that parish.  Hat tip to Le Salon Beige.

An October 29 post on this blog considered French news reports about liturgical reform up to that point.

A November 8 article in Catholic World News spoke of Cardinal Ricard's expectation that "various consultations" would be undertaken by the Vatican before the anticipated Motu Proprio would be ready for release.  Consultations were to begin soon in Rome, with the Ecclesia Dei commission, of which Cardinal Ricard is a member, to have an opportunity to review the document and comment on it.

On November 13, Sandro Magister mentioned the French concerns over unity, and Archbishop Vingt-Trois' own view of the liturgy.

New Scripture Podcast from the USCCB

The USCCB has a new podcast of the daily Scripture readings from the New American Bible.  There are links from a USCCB webpage to subscribe to the podcast through I-Tunes, Feedburner, or Podcast Alley, as well as a link to listen to the day's Scripture readings on your computer.

The USCCB Winter Meeting: New Documents and News Coverage

New Statements and Publications:

Three new documents just approved by the USCCB are available for download on the USCCB website.  To make it easier, you can also download them here in pdf format:

Married Love and the Gift of Life.pdf

Ministry to Persons with a Homosexual Inclination: Guidelines for Pastoral Care.pdf

Happy Are Those Who Are Called to His Supper: On Preparing to Receive Christ Worthily in the Eucharist.pdf

Decisions and News Coverage:

Here are links to several articles about the decisions made by the U.S. Conference of Catholic Bishops at their winter meeting, which concluded this past week.  The first two days were mostly televised, and the last two days were in closed session:

Bishop Skylstad's Opening Remarks on Growing Courseness in Society, Which Affects the Church.

Bishops downsize their national conference, reduce assessments.

Bishops approve a document saying that serious sin is a bar to communion.

Bishops adopt statement on pastoral care of homosexuals.

Bishops call for greater knowledge, use of natural family planning.   

Statement calling for an examination of alternative courses of action in Iraq.

Unanimous vote to release money for research on sexual abuse by clergy.

Global Media Access and Transitions in Communication (My Observations and Wishes):

Although EWTN has televised much of the USCCB meeting time for several years now, the global access to that coverage over the internet is a developing transition.  EWTN has increased its broadcasts directed at other countries, and the internet is enabling a growing international awareness of the Church in one part of the world for the Church in other parts of the world.

As I watched a portion of the EWTN coverage, it seemed to me that more of the bishops seemed nervous while speaking than previously has been the case.  I wondered if an awareness of the potential international audience had something to do with that.  I appreciate having the ready availability of information about the USCCB meetings and other Church-related news.  However, it is probably a good thing that they set aside 2 days when cameras were not permitted access to their meetings.

News coverage of the USCCB meeting drew attention to the results of voting, rather than drawing attention to the opening addresses given by Bishop Skylstad and the address given by Archbishop Pietro Sambi, papal nuncio to the United States.  The news coverage that I found did not include a full transcript of Bishop Skylstad's address, and it barely mentioned Archbishop Sambi's address.  If there was a closing address, it would have followed two days of closed sessions, absent the news media, and I did not see a transcript or article about it anywhere.  This contrasts with the coverage of the recently concluded French Bishops Conference, where Cardinal Ricard's opening address and closing address were given more attention. 

For the future, I wish the USCCB would provide the opening statements, and any closing statement that may have been given, in an easy to find location on the USCCB website.  That would be a good means of ensuring that the message that the USCCB wanted to have communicated is the message that is, in fact, communicated.

Meanwhile, the USCCB has released a Catholic Communications Directory, which can be ordered in print, providing the news media with contact information for various U.S. dioceses. 

It would be helpful if the USCCB would make the Communications Directory easy to find, for immediate download, over the internet, ideally in several languages.  That would best ensure that the reporters covering a story will be able to find the information before the story is printed or aired the first time.  Otherwise, the Church depends upon them to know that there is a communications directory, to know where in their office it is supposed to be, and actually being able to find it there when they need it. 

The USCCB website could set up a news media page with information they expect the news media to want, and could even set up a webpage with information and resources for Catholic bloggers -- such as a widget for the USCCB Advent calendar, as one suggestion.

The Sacrament of Penance and the Pope's Discussion with Swiss Bishops

While confusion over the Pope's address to Swiss bishops drew attention last week because the text first published was actually not the address given, another item caught my attention in the Vatican Information Service press release on Friday, at the conclusion of that visit.  The press release said:

VATICAN CITY, NOV 10, 2006 (VIS) - Given below is the text of a communique made public today, concerning the "ad limina" visit of prelates from the Conference of Swiss Bishops who, from November 7 to 9, met in the Vatican with the Holy Father and representatives of the Roman Curia.

"The meeting was characterized by true collegial affection," the communique reads, "during which - in frank dialogue and with a spirit of collaboration - consideration was given to various questions concerning the situation of the Church in Switzerland and elsewhere. The following themes were discussed:

"The unity of the bishops among themselves, and with Peter's Successor; the collaboration of bishops.

"The bishop as master of faith, and the principal doctrinal and pastoral problems in Swiss dioceses.

"Communion with the bishop; the role of the priest in the parish and in pastoral care groups; pastoral assistants.

"Seminaries and the various faculties and schools of theology in the mission of the Church.

"Liturgical renewal and the observance of discipline.

"The Motu Proprio 'Misericordia Dei,' for a relaunch of the pastoral care of the Sacrament of Penance.

"The ecclesiastical corporations of public law.

"Ecumenism.

"The meeting served to improve mutual understanding and to strengthen ties of unity. It also clearly demonstrated the common desire of Swiss bishops to face current challenges with hope, responsibility and courage, in trusting collaboration with the action of God at work in the hearts of men and women.

"The meeting ended with the words of Bishop Amedee Grab O.S.B., who, in the name of his brother prelates, thanked the Holy Father and his collaborators for the days spent in the Vatican, expressing particular gratitude for the three talks given by His Holiness."

The mention of a wish to relaunch the sacrament of penance, and reference to a specific Motu Proprio, interested me. 

The Motu Proprio, Misericordia Dei, was issued by Pope John Paul II on April 7, 2002.  While mentioning a "relaunch" of the sacrament, the press release does not speak of authorities and practices from past decades.  Rather, the authority mentioned for what they considered was only a few years old.

John Paul II wrote about the sacrament as it has continued over the centuries, and as it has changed:

"Down through history in the constant practice of the Church, the “ministry of reconciliation” (2 Cor 5:18), conferred through the Sacraments of Baptism and Penance, has always been seen as an essential and highly esteemed pastoral duty of the priestly ministry, performed in obedience to the command of Jesus. Through the centuries, the celebration of the Sacrament of Penance has developed in different forms, but it has always kept the same basic structure: it necessarily entails not only the action of the minister – only a Bishop or priest, who judges and absolves, tends and heals in the name of Christ – but also the actions of the penitent: contrition, confession and satisfaction."

In that Motu Proprio, John Paul II reflected back on two earlier calls he had made to continue to follow that practice of individual confession.  One of those was in his Apostolic Letter in the year 2000, "Novo Millennio Ineunte".  The other was as far back as 1984, in his post-synodal Apostolic Exhortation, "Reconciliato et Paenitentia".  The latter followed a synod of bishops devoted to the question of that sacrament.  It was certain that the sacrament of reconciliation was a priority for Pope John Paul II.

Most of that Motu Proprio responds to the practice of general confession, cautioning that a general confession should only be allowed in case of grave necessity, and that one who has received a general absolution of serious sins should seek individual confession as soon as there is an opportunity to do so, before receiving another general confession.  The Motu Proprio also has a good discussion of other requirements for the individual confession.

This past Lent, Archbishop Bruno Forte of Chieto-Vasto, a member of the International Theological Commission, wrote a pastoral letter on the theme of "Reconciliation and the Beauty of God."  In it, he wrote of the reasons for confession to a priest and the encounter with forgiveness.

As we near the beginning of Advent, when many parishes make a particular effort to encourage parishioners to take advantage of the Sacrament of Penance in preparation for the celebration of Christmas, it seemed to me good to have the importance of this Sacrament brought to mind amid all the talk of Latin and English Mass and other changes that may be afoot.  It is important to return to thoughts of those things that have not changed and, yet, still need to be rediscovered.

USCCB Fall Meeting Information

The U.S. Conference of Catholic Bishops is scheduled to begin its Fall Meeting tomorrow.  The four-day meeting will conclude on Thursday.  The first two days will be televised.  The remainder will be executive session, prayer and reflection, and will not be open to the media.

According to the USCCB website and other sources, the planned topics include (click on the links for more information for each):

1.  A proposal to restructure the USCCB and its staff: This involves reducing the present 68 committees to 34 committees, restructuring the staff offices related to committees, and lowering the annual dioscesan assessment for the USCCB's expenses, expanding the Communications Department to allow for more Internet Content Management as well as publishing and film broadcasting, changes in employee benefits, and such things.

2.   A proposed statement of guidelines for receiving the Eucharist: This is expected to be a series of questions to help Catholics prepare to receive the Eucharist more worthily.

3.  Proposed guidelines for ministry to people with a homosexual orientation: The project began in 2002, has been considered by several committees, and is now in its final stages toward providing guidelines for pastoral ministry.

4.  Updating Advent Mass readings: This is the first part of a planned revision to the Lectionary for Mass. 

5. A proposed directory to provide guidelines for approving music for the liturgy: The proposed directory would require published music to be approved by the bishop in whose diocese it is published.  If approved by the USCCB, it would also require approval of the Holy See.

EWTN will broadcast both morning and afternoon sessions on November 13 and 14.

Celebrations at the Basilica of the National Shrine of the Immaculate Conception

The recently restored Basilica of the National Shrine of the Immaculate Conception, in Baltimore, celebrates is celebrating its bicentennial this week, in ceremonies that began last week-end and will continue through tomorrow.  In a liturgical ceremony, the United States has been re-consecrated to the protection of its patroness, the Immaculate Conception, with special mention of the immaculate and sorrowful heart of Mary. 

French ambassador, Jean-David Levitte, was in Baltimore for a presentation ceremony yesterday, as France gave many donations for the construction of the basilica.  Tomorrow, there will be a Mass with bishops from throughout the United States.  Archbishop Pietro Sambi, Holy See nuncio to the United States, is expected to preside.

EWTN broadcast today's Mass for the consecration of the United States to the Immaculate Conception.  That Mass will be re-broadcast at 7:00 p.m. today Eastern time.  EWTN will also broadcast tomorrorw's Mass in honor of the restoration of the Basilica at 9:00 p.m. Eastern time.  If you do not have EWTN on your cable television service, you can watch live from your computer (Go to EWTN, hold your cursor over "Television" at the top of the screen, select "Live TV - English", and select Real  Video or Windows Media.)

The prayer for the consecration is the same one composed in 1959 for the dedication of the Basilica and the consecration of the country to the Immaculate Conception:

“Most holy trinity: Our father in heaven, who chose Mary as the fairest of your daughters; Holy Spirit, who chose Mary as your spouse; God the son, who chose Mary as your mother; in union with Mary, we adore your majesty and acknowledge Your supreme, eternal dominion and authority.

“Most holy trinity, we put the United States of America into the hands of Mary immaculate in order that she may present the country to you. Through her we wish to thank you for the great resources of this land and for the freedom, which has been its heritage. Through the intercession of Mary, have mercy on the Catholic Church in America. Grant us peace. Have mercy on our president and on all the officers of our government. Grant us a fruitful economy born of justice and charity. Have mercy on capital and industry and labor. Protect the family life of the nation. Guard the precious gift of many religious vocations. Through the intercession of our mother, have mercy on the sick, the poor, the tempted, sinners – on all who are in need.

“Mary, immaculate virgin, our mother, patroness of our land, we praise you and honor you and give our country and ourselves to your sorrowful and immaculate heart. O’ sorrowful and immaculate heart of Mary pierced by the sword of sorrow prophesized by Simeon save us from degeneration, disaster and war. Protect us from all harm. O’ sorrowful and immaculate heart of Mary, you who bore the sufferings of your son in the depths of your heart be our advocate. Pray for us, that acting always according to your will and the will of your divine son, we may live and die pleasing to God. Amen."

Articles about the ceremony here and here, with corrections to the schedule on the Basilica's website (an erroneous schedule was previously distributed to some of the news media).  Hat tip to Christopher Blosser (Against the Grain).

Cardinal Ricard's Closing Address at the Meeting of the French Conference of Bishops

The winter meeting of the U.S. College of Catholic Bishops begins this coming Monday.  It will thus follow close on the heals of the meeting of the French Conference of Bishops, which concluded today.  "Father Z" at What Does the Prayer Really Say? offers a translation of two paragraphs with his comments.

The following is a translation of Cardinal Ricard's entire closing address given this morning.  I liked much of it, and I have concerns about portions of it.   Having little time for blogging except on week-ends, I do not have time to add my own comments to this post, and I may do another post later with commentary.  Perhaps I will wait until after the U.S. Bishops' meeting to write about them in comparison.

Here is the entire address in my translation:

Conference of the French Bishops
Plenary Assembly – November 2006

Closing Address
Thursday, November 9, 2006

Our Assembly is completed.  We have tried, with satisfaction, the new working method that we implemented.  On our Assembly’s chosen theme, interested bishops met, reflected, often called upon experts, and offered us the fruit of their reflection.  This morning, I would like, in the name of our Conference, to express our gratitude to the Studies and Projects Committee, to the working group chairmen, bishops and experts for their invaluable investment.

THE STUDIES AND PROJECTS COMMITTEE DOSSIERS

We successively considered the following dossiers:

Three structural differences in our society: man/woman, father/mother, brother/sister

In choosing this working theme, we felt the need to revisit and to look further into our anthropological convictions about realities as fundamental as the sex difference, the couple, parenthood, filiation . . .  The group of bishops that completed this work wanted to undertake it in an interdisciplinary manner.  It was thus begun by soliciting the collaboration of theologians, psychiatrists, philosophers, historians, and lawyers.  They were asked to fill out forms of comprehension and argumentation.  We received about 15 of those from them.  The objective was to make us work and thus to better comprehend that modernity in which we exercise our ministry as pastors and as doctors.

The dense and technical talk given by Mr. Jacques Arènes the first day, allowed us to enter into “gender theory.”  That became the ideological matrix from which most of the day’s issues came.  The challenges that it poses are frightening.  We want to approach them head on.  How can we dialogue with an individualist and “constructivist” philosophy?  How can we meet anew a human being who wishes to define himself without reference to a filiation, a tradition, and a heritage?  Our exchanges with each other, in a climate of great freedom, allowed us to restate some fundamental convictions.

The Biblical creation texts remain for us inspired texts that should be continually re-read and re-interpreted.  Deep analyses are more necessary than ever: masculinity, authority, fraternity, and filiation, and still others . . . Why not interest broader circles of people in that reflection, vital to our society’s future: philosophers, specialists from the social sciences, political leaders . . .?  The road for that enquiry will be long.  We are happy to have taken the first steps today.

Catholic Education in France: A Christian Educational Commitment

We also wanted, during our Plenary Assembly of November 2005, to implement a working group on the mission of Catholic Education today.  Its objective was to specify what defines the “proper character” of Catholic educational establishments and to encourage all of their leaders to implement it with confidence and courage.

Now, for many parents and teachers, that reference to “proper character” is a source of questioning and perplexity.  It nonetheless describes that which is the originality and particularity of Catholic education: on the one hand, an educational project inspired by a conception of man which has its source in the Gospel and, on the other hand, an explicit proposition of the Christian faith and Ecclesial life.  We all agree on the principles.  But we must see how this “proper character” is implemented very concretely on the ground.  That implies inspiration, a spirit, the Christian engagement of leaders, an institutional translation into practical proposals given to children and youth.  That is not done without tensions, for our establishments are open to all youth and are often places of a first evangelization.

We are aware that the heads of institutions, and their collaborators, are engaged in an exciting but difficult work.  They accomplish it and live it as a mission received from the Church.  Again, we assure them of our confidence and our support, particularly in the exercise of pastoral and missionary responsibility that is primarily theirs.  More than anyone else, they know well that no one ever finishes evangelizing or being evangelized.

We need the collaboration of all – the educational community, families, children and youth – to continue to carry out the project of Catholic education, with its own vocation, and to the benefit of all of society.

The Ministries of Priests and the Life of Christian Communities

The exchanges proposed by the working group on “The Ministries of Priests and the Life of Christian Communities” allowed us to begin a reflection that will continue in months to come, in Assembly but also with the priests of our dioceses.  In our sharing, we could measure once again the generosity with which priests carry the weight of mission, but also the extent of the evolutions that are required of them.

Under these circumstances, the importance of the presbyterium, around the bishop, appeared to us as a reality from which we must rediscover theological and spiritual richness.  But that constitutive dimension of the priestly ministry also demands practical applications, particularly allowing different generations of priests to mutually enrich each other.

Reflection will also continue in order to better discern favorable conditions for implementing the missionary dimension of the ministry of priests.

Many priests have discovered the richness of their collaborations with deacons, lay people and religious communities.   It is not a question of a transfer of tasks, but rather a collaboration in the same mission, with respect for each other’s specificity.  We have a presentiment of how much the Christian community is called to step forward so that the burden of that mission really will be carried by all.

Similarly, with priests, we shall not escape the discernment necessary for treating hierarchically the tasks of their ministry in accordance with the concrete mission that is theirs today.

The trail that the working group will continue to blaze for us will be a chance to move forward in that reflection.

New Foundations

On the proposal of the Studies and Projects Committee, the Assembly decided to begin two new working groups: one on Catholics and Muslims in France Today and the other on the Formation of Future Priests.

Moreover, the Assembly also decided to create a Faith and Culture Observatory which will allow our Conference to be particularly attentive to the cultural environment in which we have to inscribe the Gospel.

CHURCH UNITY, RECONCILIATION AND LITURGY

During our Assembly, we reconsidered two events that have marked our recent Ecclesial situation: the creation of the Institute of the Good Shepherd and the information, given by the press, of the upcoming publication of a motu proprio which would broaden conditions for the celebration of the Mass called that of “St. Pius V”.  We know the emotion that those two news items caused for many priests, deacons, and lay people from our dioceses.  I had the opportunity to consider this point at length in my opening address.  I would like to summarize here, in a few words, the fruit of our exchanges and the convictions that were expressed during our Assembly, and which were brought to mind by the message that you gave to me.  On this issue, I thank you for your confidence and your support, which are a great comfort for me.

1) We Bishops from the Episcopal Conference want, at the outset, to express our profound communion with Pope Benedict XVI.  He knows that he can count on our fraternal collaboration and on the help of our prayer.

2) We share his concern about working toward Church unity and offering a path for reconciliation for all those who, following Bishop Lefebvre, left full communion with the See of Peter.  We hold up in our prayer that work of reconciliation which is the fruit of the Spirit.

3) We have the conviction that that work cannot be done except in rediscovering together the sacramental reality of the Church and in welcoming, with humility and simplicity, Christian brotherhood as a gift from God.  Seeing all the relationships within the Church in terms of strategies to be carried out, battles to be fought, victories to be won and polemics to be intensified can only harm that work of reconciliation.

4) We affirm that the teaching of the Council and the apostolic dynamism that it imparted to the whole Church remain the compass that orients our walk.  We state our great recognition of all those, priests, deacons, monks, nuns, and lay people, who contributed, with much generosity, to putting into practice the conciliar orientations and decisions.  They are good servants of the Gospel.

But the Vatican II Council is yet to be received.  It is still necessary to verify that its breath quite deeply animates the life and functioning of our Christian communities.  It is also necessary to verify that we are not placing under its patronage ways of living, thinking, celebrating and organizing ourselves that have nothing to do with it.

Remaining faithful to the Council does not mean that we remain nostalgic for the first decades of its implementation.  The Council itself invites us to live within a pilgrim Church, a Church walking toward the Kingdom, which receives from day to day the charisms and ministries that the Holy Spirit sends to it, as disconcerting as they may be.

5) We know well that the disagreements with the faithful who followed Bishop Lefebvre in his “no” to Rome are not initially liturgical, but theological -- regarding religious liberty, ecumenism, interfaith dialogue – and political.  But we do not, for that reason, want to minimize the importance of the liturgy which is at the heart of Ecclesial life.  In that regard, we thank all those men and women who contribute to the quality of our liturgies, and who allow us to have, in many places, beautiful and prayerful celebrations, joyful and welcoming.

6) We wish to continue welcoming those who hold an attachment to the Mass called that of “St. Pius V.”   Diversity is possible.  But that must be regulated.  Liturgical unity and Church unity are at stake.  We could not provide a choice between forms of the Roman rite – the Mass of “St. Pius V” or the Mass of “Paul VI” – according to one’s own subjectivity.  A Church where each one would build his chapel based upon his own personal tastes, his sensibility, his liturgical choice, or his political opinions could not still be Christ’s Church.  Today, we must resist the temptation of an “à la carte religion”.  As bishops, we are ready to keep vigil, with the Holy Father and under his authority, over the unity and communion within our local Churches and between our Churches.

CARRYING THE GOOD NEWS TO THE POOR

Communion serves mission.  Did not Christ say, “As you, Father, are in me and I in you, that they also may be in us, that the world may believe that you have sent me” (John 17:21)?  The work of reconciliation in the Church is important, provided that it truly serves the preaching of the Gospel.  It should not contribute to closing the Church in on itself, centering all its energies on internal problems.  It is first of all to the poor that we are sent.

In the synagogue of Nazareth, Jesus announced that, by his coming, what had been announced by the prophet Isaiah was fulfilled: “The Spirit of the Lord is upon me, because He has anointed me to preach good news to the poor.  He has sent me to proclaim release to the captives and the recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.”  (Luke 4:18-19)

Following Christ, we are invited to testify to the love of the Father, to the friendship of the Son, and to the power of the Spirit for all men, and most particularly for the poor, those who suffer, and all those who are weakened by life.  Yes, “the love of Christ controls us” (II Cor. 5:14).  We cannot shy away from the Lord’s calling.

May the Virgin Mary, Our Lady of Lourdes, let us participate in her joy, in her confidence and in her full availability to the will of the Lord!

+ Jean-Pierre Cardinal Ricard
Archbishop of Bordeaux
President of the French Conference of Bishops

Cardinal Barbarin on the Tridentine Mass

"Father Z" at "What Does the Prayer Really Say?" has translated an excerpt from an interview with Cardinal Philippe Barbarin which appeared in the November 6 issue of Le Figaro.  The translated excerpt speaks of the potential expansion of the Tridentine Mass.  Father Z also offers his own analysis.  An excerpt from Cardinal Barbarin's remarks about the Tridentine Mass and the Lefebvrists:

"The Pope’s goal isn’t to divide the Church.  He wants to reach out a hand, before its too late, to those who strayed away.  I feel however that this business isn’t over."

Born in 1950, Cardinal Barbarin is a former theology professor who favors the Ressourcement theologians such as Hans Urs von Balthasar and Henri de Lubac.  He became a Cardinal about 3 years ago and is young as compared with other cardinals.  For English translations of one of his recent homilies, click here.

Liturgical Reform, Latin, LeFebvrists, and the French and U.S. Bishops

On October 27, Pope Benedict XVI addressed a delegation from Christian World Communions, an organization of Christian denominations who meet to encourage ecumenism.  The theme for the meeting was "Visions of Christian Unity."  Catholic News Agency reported the event.  The Vatican and  Zenit have the address in English translation.  From that address:

"It is clear to us all that today’s world is in need of a new evangelization, a fresh accounting on the part of Christians for the hope that is in them (cf. 1 Pet 3:15). Yet those who profess that Jesus Christ is Lord are tragically divided and cannot always give a consistent common witness. Herein lies an enormous responsibility for us all."

The address came at a time when unity faces pressure from within the Church.  In the U.S., some debate will be anticipated over liturgical reforms.  For example, Gerald at The Cafeteria Is Closed reports today that Cardinal Mahony in Los Angeles has responded to Bishop William Skylstad's letter of October 23, which notified U.S. bishops that Benedict XVI has discontinued the indult that previously allowed extraordinary ministers of Holy Communion to help cleanse cups.  In response, if the letter is accurate as initially reported by Gerald, Cardinal Mahony has said that there will be no change in the practice in the Archdiocese of Los Angeles until he has a chance to discuss "the new recommendations" with the U.S. Conference of Catholic Bishops.  Perhaps a canon lawyer can explain how the termination of an indult is a "recommendation" if that language accurately reports the letter.  Without using the phrase "new recommendations," the Diocese of Orange has also indicated that it will await the November meeting of the USCCB before making any changes in procedure, also as published by Gerald.

There has also been hope in the U.S. that improvement in the English translation of the liturgy will reduce some of the pressure for the Latin Mass.

While there is reason to anticipate some conflict in the U.S., it is in France where the conflict is presently most visible, involving both the concern of some French bishops over the potential wider use of the Latin  Tridentine Mass as well as concern over the new Institute of the Good Shepherd, which was organized in September for Le Febvrists returning to the Catholic Church.  Cardinal Jean-Pierre Ricard, who is the Archbishop of Bordeaux and head of the French Bishops Conference, welcomed the concept of bringing LeFebvrists back into the Church several months before the Institute was created.  However, he has been among those who have recently voiced concerns about the difficulties of welcoming LeFebvrists back into the Church despite their rejection of conciliar decisions of Vatican II, or at least rejection of the way those decisions are put into practice.

The issue of liturgical reform, the wider use of the Latin Mass, and the Institute of the Good Shepherd should be recognized as, indeed, three different but related issues.

This post will link to a couple of recent English language articles on the French situation and will provide some discussion about several French news articles to shed more light on that situation, and on how it may in time affect the Church outside of France.  Where French language articles are quoted in English, all translations here are mine.

Cardinal Jean-Pierre Ricard, who is the Archbishop of Bordeaux and head of the French Bishops Conference, was received in a private audience with Pope Benedict XVI on October 26 according to Vatican Information Service.  The purpose of his visit is thought to have been the Institute of the Good Shepherd and the anticipated expansion of the Tridentine Mass.  Cardinal Lustiger, the retired Archbishop of Paris, was received by the Pope earlier this month, at least partly for the same reasons.   Also on October 26,  Cardinal Francis Arinze (Prefect for the Congregation of Divine Worship) met with some opposition in Paris, where he denounced liturgical abuse during a meeting of 200 liturgical experts and about 20 French bishops (English translation here).

An article in The Tablet considered the French situation in an October 28 issue, and an article in the Washington Post considered the French situation on October 23.  In an October 27 post, French blogger Lahire at Le Salon Beige called for prayer that the French Church will unite behind the Pope, linking to this article about the anticipated approval of the Latin Mass and reform of liturgical abuses.  On the same day, Michel Janva of the same group blog wrote at more length about the conflict.  On October 26, articles about the anticipated expansion of the use of the Latin Mass, and the related French issue of the LeFebvrists, appeared in Le Figaro and La Croix.

By way of background, although Cardinal Ricard, the Archbishop of Bordeaux is now at the center of attention for questioning whether Benedict XVI may be about to take a step too far in broadening the use of the Latin Mass, it is important to set that in the context of the fact that Cardinal Ricard previously spoke with support for bringing the LeFebvrists back into unity with Rome. 

In an article from October 27, 2006, Eucharistie Miséricordeuse reported that:

"We should not forget that the bishops of France, meeting in their spring assembly had placed this question on the agenda on April 7, 2006, and that Cardinal Ricard had inter alia made a three-point declaration in which can be read: "We know that Pope Benedict XVI is concerned about that.  In the weeks or the months to come, he should give directives to facilitate the path towards a possible return to full communion.  We will welcome them into the faith and will faithfully put them to work.  Evangelically, wrote the Cardinal, all must be done in order to carry out the word of the Lord: "That all may be one, like you, Father, are in me and I in you.  That they too may be one in us, so that the world may believe that you sent to me "(Jn 17, 21). (...) Charity implies that we seek to know each other, to understand each other, to make false images disappear that we can have of each other."

On September 8, 2006 the Vatican created the Institute of the Good Shepherd for for five traditionalist priests - all former followers of Archbishop Lefebvre - which would answer directly to Rome and not to local bishops.In the article from The Tablet, linked above, it is twice suggested that the French bishops reacted as they did to the Institute of the Good Shepherd, and to the more recent news that wider use of the Latin Mass may be approved, because they felt snubbed.  However, statements made by the French Cardinals, including those quoted by The Tablet, are not based just upon thinking that they should have been consulted more about that Institute.

On the other hand, among French Catholics who support Benedict XVI, there was concern that only French Catholic bishops were protesting.  French blogger Michel Janva, in the post linked above, thus wondered if the  reaction of some French bishops gave "the impression that the divisions from the post-conciliar years have not yet passed.  At least at the level of the Episcopate.  And of the French Episcopate, one must insist, for abroad, obedience to Rome (or at least a lack of violent criticism) seems to be the norm."  As an example of a bishop with a contrary view, he quoted Bishop Alvaro Corrada of the Diocese of Tyler, Texas, who stated that he considered the Mass according to the 1962 missel, especially with the encouragement of Pope John Paul II, to be a normal thing.

It might thus come as a relief to the French who share Cardinal Ricard's concerns (of course, not all French clergy share those concerns),  and as a relief to the French who share the concerns of the bloggers at Le Salon Beige, to see that they have such American brethren as Cardinal Mahony, whose reaction to a much lesser matter may assure them all that the Vatican's concerns do not lie solely with the French Church.

Meanwhile, we might also recognize that Cardinal Ricard's concerns are being heard and considered by the Pope before the anticipated Motu Proprio on the Latin Mass is placed in final form and issued.  If Cardinal Ricard had valid concerns, they were expressed to the Vatican in what might have been the last possible opportunity, as rumor has it that the document is almost ready for release.  (Of course, we heard that about the Encyclical Deus Caritas for months before it actually was published, and even then many of the rumors about what it was expected to say proved to have been untrue.)

With so much precaution, here is the word on the street, according to a different October 27 article in Eucharistie Miséricordieuse:

"The document that Pope Benedict XVI is preparing with a view 'to encouraging the Latin Mass' will take the form 'of an Apostolic Letter – Motu proprio', a stronger form that an 'Apostolic Letter', is still being edited at the Vatican.  The Congregation for Divine Worship and the Discipline of the Sacraments is actually working on the text, as is Cardinal Dario Castrillon Hoyos, prefect of the Congregation for the Clergy and president of the Commission Ecclesia Dei, in charge of the traditionalists in the Church.  According to a Vatican source, the Pope has reviewed the text at least “two times” and the document is 'almost ready.'"

Also, for good or for bad, it has become apparent that the creation of the Institute of the Good Shepherd, to bring traditionalist priests back into the Church who formerly rejected the conciliar authority of Vatican II, could have implications outside of France.  A former SSPX priest who is now in the Institute of the Good Shepherd expressed to the French news media just one week after the Institute was created that they intended to spread the Institute to other countries. 

We might wonder whether this will be viewed as an opportunity by traditionalist Catholic clergy within, for example, the Diocese of Orange.  The Bishop of Orange drew recent blogger attention for prohibiting a traditionalist parish from kneeling to receive communion and other such traditionalist customs.

A French news article from September 14 reported this potential in Chrétienté Info:

"Mr. L’Abbe Laguérie affirmed Wednesday that the new Institute of the Good Shepherd created last week by Rome wished to open parishes 'everywhere in France and elsewhere'.

"'It will not be a factor of division, on the contrary', the abbot Philippe Laguérie, superior general of the institute, declared to the press.

"The institute looks for unused or abandoned churches in the downtown area.  'It is not a question of arriving and warning the bishop afterwards', he ensured, 'the canon law makes compulsory a dialogue between an institute and the local bishop'.

"The convention which should be signed for the Saint-Eloi church in Bordeaux, that it has occupied since 2001 in the diocese of Cardinal Jean-Pierre Ricard, president of the Conference of the Bishops of France, and where the institute will have its seat, "will be the prototype of what we want to make everywhere in France and elsewhere".

"According to the abbot, Mgr Ricard and Cardinal Dario Castrillon Hoyos wish to carry out the first ordinations.  Four seminarians are ready. The institute already counts six priests and will welcome ten South American priests.

"The Vatican decree creating the institute makes it possible "to take part in a serious and constructive criticism" for an "authentic interpretation" of the Vatican II Council and gives them the right to celebrate exclusively the Mass of St. Pius V."

Moreover, the Vatican's concerns about liturgical abuses, and wish to issue new requirements to reign in some of the abuses, surely will not be exclusively directed at France or directed toward reuniting the Catholic Church and the LeFebvrists.  The La Croix article linked above quotes Cardinal Arinze, who has been working on the document, as saying (in a slightly different version of his address from the one I translated):

"I do not speak about France, which I do not know sufficiently", he specified, but these abuses led to 'this coldness, this horizontalism which puts man at the center of liturgical action, and sometimes with this overtly egocentric mannerism that our Sunday assemblies are sometimes obliged to endure'."

As many American Catholics will recognize their own concerns about liturgical abuses in the descriptions offered by Cardinal Arinze in that address, it may be reasonable to speculate that the expected November Motu Proprio may seek to reform abuses within the American Church as much as it responds to concerns of the LeFebvrists about the Latin Mass.  If parishes of the Institute of the Good Shepherd begin to form in such places as the Dioceses of Orange and Los Angeles, we may soon find that what we thought was specifically a French reaction may also become an American issue.   

In making final revisions to the pending Motu Proprio document, Pope Benedict XVI is no doubt taking all of those concerns into consideration.  While that document may be in the final stages of review, and as we approach a November that may include its release as well as a meeting of the U.S. College of Catholic Bishops and the Holy Father's journey to Turkey, I hope that we will keep these issues in our prayers, with an eagerness to see God's will be done in the final outcome of these anticipated events.

Cardinal Arinze's Paris Address on the Liturgy

The French website, Chrétienté Info, has posted a transcript of Cardinal Francis Arinze's address on the liturgy given last week in Paris.  This is the address that has attracted some attention in view of the possible expansion of the use of the Latin liturgy in an anticipated (but not yet released) Papal decision.  Here is an English translation of Cardinal Arinze's entire address taken from the Chrétienté Info corrected version of a Forum Catholique transcription.  As stated in Chrétienté Info, "This is a text to be meditated upon and printed for distribution in parishes.  This is how the Church speaks.  In service to the Mysteries of Christ":

The opening speech of the conference organized on the occasion of the Celebration of the Golden Jubilee of the "Higher Institute of Liturgy" of the "Catholic Institute of Paris":

1. Blessed Celebration. Time of Grace.

God be praised for the celebration of this fiftieth anniversary of the life and the service of "the Higher Institute of Liturgy". During these fifty years, the Institute has offered to the Church an important and significant contribution to reflection upon life and formation in the field of the Liturgy.  We pray that the Lord Jesus will bless and reward all those who, in the past, or in our time, lent, or lend still, their assistance to this important section of the Catholic Institute of Paris.  The Congregation for Divine Worship and the Discipline of the Sacraments addresses its warmest congratulations to this Institute.

The celebration of a jubilee like this one is not only an occasion to give thanks; it also offers us an opportunity to undertake a reflection, with a view to a re-examination of trends, so that we can clearly trace the road that is best to follow, and can make resolutions for the future. We will consider several topics on the subject, for which one would think that a Higher Institute of Liturgy like this one could endeavor to render certain services.  It is important to show the way of light in various aspects which constitute the Liturgy.  For this reason, as we will see, the ars celebrandi and the homily deserve to have detailed attention given to them.  In the same way, within the framework of the ecclesiology of communion, it is important to clearly underline the roles assumed by the priest and by the diocesan Bishop.  After evoking these various points, we will be prepared to present, in conclusion, a list of the principal services which one could expect from an Institute of Liturgy.

2. To Show the Way of Light in the Liturgical Field

First of all, one of the duties of a Higher Institute of Liturgy is to be a beacon which shows a path of light in matters of the Liturgy. Assuming such a duty makes it possible, at the same time, to inform and also to form leaders, who are capable of appreciating the riches contained in the Church’s public worship, in the true value of those riches, and who, moreover, are ready to share them with others. That makes it possible to enlighten, and to make more explicit, the close link that exists between theology and liturgy, the faith of the Church and the celebration of the Mysteries of Christ, between lex credendi and lex orandi.

It is true that a Higher Institute of Liturgy must promote research.  However, above all, it should establish its work on the solid and durable foundations of the faith, Church Tradition, and the heritage present in the texts, the liturgical gestures and attitudes.  Such an Institute must thus be pleased to consider that the Holy Liturgy is a gift that we receive from Christ through the Church.  In fact, the Holy Liturgy is not a thing that one invents.  It includes, indeed, immutable elements, which come from our Savior Jesus Christ, such as the essential elements of the Sacraments, and also variable elements, which have been carefully transmitted and preserved by the Church.

Many abuses, in the field of the Liturgy, originate not in unwillingness, but in ignorance, since people generally reject “those elements whose deeper meaning is not understood and whose antiquity is not recognized” (Redemptionis Sacramentum, 9).  Thus, certain abuses have as their origin the practice of giving place to spontaneity, or to creativity, or even to a false idea of freedom, or to that error that has a name, "horizontalism", which consists in placing people at the center of the liturgical celebration instead of drawing their attention upwards, that is, toward Christ and His Mysteries.

Darkness is dissipated by virtue of the light, and not by verbal condemnations.

This is why, notably, a Higher Institute of Liturgy must concern itself with training experts in the best and authentic theological-liturgical tradition of the Church.  It thus forms them in the love of the Church and its public worship, and it teaches to them to follow the norms and directions given by  the Magisterium.  In the same way, such an Institute also envisions suitable courses for those who want to promote the continuing education of the clergy, the consecrated people and the faithful laity.  As Pope Jean-Paul II wrote to the plenary assembly of the Congregation for Divine Worship and the Discipline of the Sacraments, one month before his death: "Adequate training programs in parish communities, associations and ecclesial movements are urgently needed, so that the liturgy may become better known in the richness of its language and be lived to the full. To the extent that they can do this, communities will feel the beneficial influence of the liturgy on both their personal and community life.” (Letter of Pope John Paul II to Cardinal Arinze, March 3, 2005, n.5).

3. The Promotion of Ars Celebrandi

A solid theological-liturgical foundation, a quality formation in the area of the faith, and respect for the proper character of the Liturgy, lead to the support for that reality which has as the name "ars celebrandi"; in fact, that will be promoted not only by the celebrating priest, but also by all those who take part in the liturgical actions: first of all, the deacon, but also the servants of the altar, readers, choirmasters, and the entire assembly that takes part in the liturgical action.

The ars celebrandi is founded on a theological truth that the Vatican II Council expresses in these terms: "the liturgy is considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members." (Sacrosanctum Concilium, 7).

An Institute of Liturgy should help each person who takes part in a liturgical celebration to appreciate this truth. That applies, first of all, to the celebrating priest or bishop.  If they are sufficiently immersed in comprehension of the liturgical celebrations that have Christ as their head, if they respect Scripture, Tradition, the historical foundations of the sacred texts and the theological riches of liturgical expressions, then all of that will have the blessed result of manifesting ars celebrandi in an admirable way.  Liturgical celebrations will manifest the splendor of the faith of the Church; they will nourish the faith of the participants; they will remove torpor and indifference from this faith; and they will send the faithful home with the burning resolution to live a truly Christian life and to spread the Word of God everywhere.  We will then be quite far from that coldness, that horizontalism, that puts humanity at the center of liturgical action, and also sometimes from this overtly egocentric mannerism that our Sunday assemblies are sometimes obliged to endure.  The Letter of Pope John Paul ll, already mentioned (N 3), just as the Synod of the Bishops of October 2005 (prop. 25) have both underlined the importance of ars celebrandi.

4. The Homily

The Vatican II Council said that "the homily, therefore, is to be highly esteemed as part of the liturgy itself" (Sacrosanctum Concilium, 52).  In the homily, the bread of the Word of God is distributed to the faithful.  The Holy Scriptures are compared with realities of life in today's world.  And it is true that a good homily, prepared well, warms the hearts of the faithful who listened to it, that is, with the "fire" mentioned in the Gospel about the two disciples of Emmaüs (cf Luke 24:32).

Unfortunately, many homilies, delivered by priests or deacons, do not achieve this much desired goal. Some of them greatly resemble speeches marked by considerations of a sociological, psychological nature, or, even worse, political style.  These homilies are not sufficiently rooted in the Holy Scripture, the liturgical texts, the Tradition of the Church and a solid theology.  In certain countries, there are people who do not appreciate the fact that the homily, during the Eucharistic celebration of the Sacrifice, is a pastoral ministry reserved only to ordained ministers: the deacon, the priest and the bishop.  However, although it is true that the faithful laity can very well impart the catechesis outside of the Mass, they are not entitled to deliver the homily, for which it is necessary to receive ordination.

A Higher Institute of Liturgy can thus help to spread right convictions about the homily.  It can help to create a climate of opinion for homilies where the People of God could find a more substantial spiritual food. On this subject, it is appropriate to recall that, for many Catholics, the homily is probably the only religious and catechetical continuing education which they receive during the week (cf Letter of the Pope John Paul II, N. 4; Synod of Bishops of October 2005, m.. 19).

5. The Liturgical Role of the Priest

It is essential for a Higher Institute of Liturgy to clearly state exactly what the role of the priest is to be in the Holy Liturgy.  The Vatican II Council says, indeed, that "Animated by the spirit of Christ, this sacred synod is fully aware that the desired renewal of the whole Church depends to a great extent on the ministry of its priests." (Optatam Totius, Preamble).

The common priesthood of all baptized people and the ministerial priesthood of ordained priests come from Christ Himself.  However, if in the Church’s hierarchical constitution, we confuse those roles with each other, that always does harm.  Moreover, such a position does not further the testimony given to Christ, nor the holiness of the clergy and faithful laity.  Lastly, neither attempts to clericalize the laity, nor efforts to laicize the clergy can be bearers of divine graces.  The Council of Vatican II said that "in liturgical celebrations each person, minister or layman, who has an office to perform, should do all of, but only, those parts which pertain to his office by the nature of the rite and the principles of liturgy." (Sacrosanctum Concilium, 28).  Thus, for a priest to try to share the role that he exercises as a priest in the liturgy, and which is thus strictly reserved to him, with the faithful lay people, is to display feigned humility and an unacceptable concept of democracy or fraternity.

Thus, it is not superfluous to affirm that a Higher Institute of Liturgy, like any theological faculty, must help the people to understand that the ministerial priesthood is an integral part and constituent of the Church’s structure, and that, consequently, we have an absolute need for ordained priests to celebrate Holy Mass, to absolve the faithful from their sins through the Sacrament of Penitence, and to give the Anointing of the Sick to those who need it (cf. Tc 5, 14-15).  Moreover, considering that many of the people who come to the celebrations of marriages and funerals, may receive great benefits on the spiritual level, it should be affirmed that, especially in those cases, we need priests to celebrate the Eucharistic sacrifice, to deliver words marked by their spirituality in quality homilies to the people, a  certain number of whom seldom take part in the Mass, to bless them, and thus, to be a sign showing that the Church is close to them like a milestone set on their life’s path.  Moreover, and without doubt, the priest’s ministry must not be limited to performing simple liturgical duties; rather, his ministerial activities must come from his heart as a spiritual father and, consequently, his pastoral presence must constitute a spiritual food for the people.

If the role of the priest is weakened, or if it is not appreciated, a local Catholic community may sink dangerously in the idea that it is possible to imagine a community without a priest.  However, such a thought is not in conformity with the authentic design of the Church instituted by Christ.

If a diocese does not provide a sufficient number priests, initiatives should be taken to draw them from other places, to encourage local ministerial vocations, and to keep alive among the people this authentic "hunger" to have priests in their service (cf. John Paul II, Ecclesia de Eucharistia, 32; “When, due to the scarcity of priests, non-ordained members of the faithful are entrusted with a share in the pastoral care of a parish, they should bear in mind that – as the Second Vatican Council teaches – ‘no Christian community can be built up unless it has its basis and centre in the celebration of the most Holy Eucharist’.  They have a responsibility, therefore, to keep alive in the community a genuine “hunger” for the Eucharist.”  And they should resist the temptation that lies in trying to persuade the faithful that they must be accustomed to regard them as substitutes for priests (cf op cit., 33).  There is no place in the Catholic Church for the creation of a kind of parallel “clericalized laity” (cf. Redemptionis Sacramentum,149-153, 165)

On their part, priests should show explicitly that they are happy in their vocation, which goes hand in hand with a very clear consciousness of their identity within the framework of their liturgical functions.  If priests celebrate the Sacred Mysteries with faith and devotion, and in accordance with the approved books, their testimony will then constitute a true sermon in favor of vocations to  the priesthood.  On the other hand, young people will not want to join to a group of clergy who seem doubtful of their mission, who criticize their Church and disobey it, and who celebrate their proper "liturgies" in conformity with their personal choices and their theories.

In conclusion, a Higher Institute of Liturgy and a faculty of theology are precious instruments through which the Church provides for a diffusion of a correct theology of the priesthood, as well as instruments of Christ in the Holy Liturgy.

6. The Role of the Bishop

It is obvious that the Ecclesial communion must mean communio with diocesan bishop and between the Bishops and the Pope.  In the diocese, the Bishop is the first distributor of the Mysteries of Christ.  He is the regulator, the promoter and the guard of the entire liturgical life of the diocesan Church (cf Christus Dominus, 15; CIC, can. 387; Redemptionis Sacramentum, 19).  The Bishop directs the administration of the sacraments, in particular that of the Holy Eucharist.  When he concelebrates in his cathedral in the company of his priests, with the assistance of deacons and ministers of lower rank, and with the participation of the holy People of God, one is then in the presence of "the pre-eminent manifestation of the Church" (Sacrosanctum Concilium, 41).

Catholic theological faculties, liturgical institutes and pastoral centers have a vocation to help the Bishop, in his role as Shepherd of the diocese.  They also cooperate in a suitable way with the Conference of Bishops and the Apostolic See, and they help to explain and distribute documents and instructions released by those various authorities.  They constitute obviously valuable advisers for the diocesan Bishop, the Conferences of Bishops and the Holy See.  Because of their capabilities, they help the people to understand that Holy Liturgy is not a domain where free exploration reigns, but that it is really the official and public prayer of the Church for which the Pope and Bishops are first in responsibility.  A Catholic institute or a faculty of theology understands that it is not appropriate to assume a path parallel with that of the Bishop or the Holy See, or even to consider itself to be an independent or critical observer.

On this subject, we must thank the "Higher Institute for Liturgy" for the positive role that it has played for half a century in the Church, for the promotion of Holy Liturgy and the Ecclesial communion.  These remarks lead us to the conclusion, which will comprise a list of some of the services that one could expect from a Higher Institute of Liturgy.

7. The Several Services Expected from a Higher Institute of Liturgy

From what has been just said, one can conclude that a Higher Institute of Liturgy should be a house where light and love reign.  It should, then, prepare experts ready to inform and to give, themselves, a formation in liturgical matters.  Consequently, it is their task to stir up among the people the faith and love of the Church, so that they can appreciate that " these [liturgical] norms are a concrete expression of the authentically ecclesial nature of the Eucharist; this is their deepest meaning. Liturgy is never anyone's private property, be it of the celebrant or of the community in which the mysteries are celebrated." (Ecclesia de Eucharistia, 52).

That means that institutes of liturgical studies should place at the disposal of the faithful the necessary means so that they will be able to reject vulgarization, desacralization and secularization.

The horizontalism, which leads people to celebrate themselves instead of celebrating the Mysteries of Christ, has harmful consequences for Catholic faith and the worship, and this is why it absolutely must be avoided.

The liturgical institutes should also help the people to better appreciate the existing link between the Eucharistic celebration of the Sacrifice, on the one hand, and the respect and adoration of the Holy Eucharist outside of the Mass, on the other, by supporting such practices as the visitation of the Blessed Sacrament, the Eucharistic Blessing, Eucharistic adoration, Eucharistic Processions or Congresses (cf Redemptionis Sacramentum, nn. 129-145).

An Institute such as yours exerts a great influence, because of the inclination and spirit of those who study here, its publications, and also because of its moral authority when it transmits its ideas and its reflections to liturgical centers and diocesan pastoral centers, as well as to publishing companies.  This influence extends beyond France, and has reached the villages of Africa, Asia and the Pacific.

A Higher Institute of Liturgy must constitute an effective help for the Bishop, the Conference of Bishops and the Holy See, in connection with the formulation of directives in liturgical matters, and the articulation of the theology that underlies liturgical rites. Since "the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the font from which all her power flows." (Sacrosanctum Concilium, 10), no one can fail to consider the importance of the apostolate of an institute of liturgical studies.

Dear "Institut Supérieur de Liturgie", I give you all my best wishes on the occasion of your fifty year anniversary!  By the intercession of the Very Holy Virgin Mary, Mother of Our Lord, whose mysteries we celebrate in the liturgy, may this institute and all those which, like it, are spread throughout the whole world, grow in effectiveness and in its love for the Church, in the achievement of her high vocation and her noble mission.

Cardinal Francis Arinze

October 26, 2006

Updated Jan. 20, 2007: Zenit now also has an English translation of this address.

Work and Vocation

Carl E. Olson has an excellent article at Insight Scoop today titled "The Role of the Laity: An Examination of Vatican II and Christifideles Laici."  The article draws from Gaudium et Spes, Christifideles Laici, and Apostolicam Actuositatem, in contrasting the role of the clergy and the role of the laity, pointing out some distinctions between what is sometimes thought to be the spirit of Vatican II and what is actually Church teaching.  For the laity, he also drew from Lumen Gentium, saying:

"But this temporal order will eventually pass away at the eschaton, the end of time, when the kingdom of God will at last be fully revealed. The relationship between the temporal order and the eschatological character of the Church is one of tension, but not of conflict. Because Christians are citizens of both kingdoms their actions in the temporal order have results and meaning for the eschatological end of the Church. Thus Lumen Gentium, the Dogmatic Constitution on the Church, asserts the importance of the laity's life and work within the temporal order in relation to eternity:

'But by reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will. They live in the world, that is, they are engaged in each and every work and business of the earth and in the ordinary circumstances of social and family life which, as it were, constitute their very existence. There they are called by God that, being led by the spirit to the Gospel, they may contribute to the sanctification of the world, as from within like leaven, by fulfilling their own particular duties. Thus, especially by the witness of their life, resplendent in faith, hope and charity they must manifest Christ to others. It pertains to them in a special way so to illuminate and order all temporal things with which they are so closely associated that these may be effected and grow according to Christ and may be to the glory of the Creator and Redeemer. (LG 31).'"

Today's photos: View from a San Diego office building tonight, with a smoky sunset, as an arson fire in the San Jacinto Mountains some miles east of here blows smoke out toward the sea.  Although the fire is a long way from here, I could smell the smoke today on my way home from my office.  Four firefighters died today while fighting that fire.

Benedict XVI on Evangelization and Education

Zenit and the Vatican website have a translation of the Pope's address on September 23 to bishops in a course organized by the Congregation for the Evangelization of Peoples, speaking of the importance of the witness of the way we live.  Here is an excerpt:

"To you, Pastors of God's flock, is entrusted the mandate of safeguarding and transmitting faith in Christ, passed on to us through the living tradition of the Church and for which so many have given their lives. To carry out this task, it is essential that first of all you show you are "in all respects a model of good deeds, and in your teaching show integrity, gravity and sound speech that cannot be censured" (Ti 2:7-8)."

There is also an article about his words on Saturday, October 21, during a visit to the Lateran University.  Teresa Benedetta at Papa Ratzinger Forum offers a translation of his remarks there for the opening of the academic year (The references to the Word and Scripture caught my attention as related to the subject matter of the planned 2008 synod topic, "The Word of God in the Life and Mission of the Church"):

"I am happy to be here in "my' University, because this is the University of the Bishop of Rome.

"I know that here, one seeks the truth, and therefore ultimately, one seeks Christ, who is Truth himself.

"This road to truth - the effort to know truth better in all its expressions - ia actually a fundamental service of the Church.

"A great Belgian theologian wrote a book entitled "The love of words is a desire for God", showing that in the monastic tradition, both things go together, because God is Word and speaks to us through the Scriptures.

"Therefore this supposes that we read, we study, to deepen our knowledge from books and therefore, deepen our knowledge of the Word.

"In this sense, the opening of a library is both an academic and university event as well as spiritual and theological, because by reading, along our path toward the truth - in studying words in order to find the Word - we are in the service of the Lord.

"It is a service of preaching to the world, which has need of truth. Without truth there is no freedom and we are not fully within God's original plan.

"Thank you for your work. God bless you in this academic year."

The Canonization of Four New Saints

In a Mass today in St. Peter's Square, Pope Benedict XVI canonized four new missionary saints, including an American.  The four new saints are:

    1.  Mother Anne-Thérèse (Theodore) Guérin - The Archdiocese of Indiana has a web page concerning Mother Guérin and links to news coverage, including a reference to an EWTN broadcast of today's Mass.  Mother Guérin was a Frenchwoman who was sent by her order to the United States, where she started a mother house and schools.

    2.   Father Filippo Smaldone - An Italian priest who had a mission to deaf mutes.

    3.   Father Rafael Guizar y Valencia - A Mexican priest who had missions to Mexico, the United States, Cuba and Guatemala, and who became a bishop.

    4.   Mother Rose Venerini - An Italian woman who founded the Congregation of the Maestre Pie Venerini, which created 40 schools in Italy by the time of her death, works particularly for the education of young women, and also has assisted Italian immigrants to the United States.

The Holy Father's homily is available in English translation at the Vatican website and Papa Ratzinger Forum.  An article with quotations is available from Asia News.  The Vatican separately provided a translation of the Angelus address immediately following the Mass.

In the homily, the Pope mentioned today's memorial of St. Teresa of Avila ("Teresa of Jesus").  Here is the quotation, adapted from Teresa Benedetta's translation at Papa Ratzinger Forum:

"A saint is that man or woman who, responding with joy and generosity to the call of Christ, leaves everything to follow Him. Like Peter and the other Apostles, like St. Teresa of Jesus (Teresa of Avila) whom we remember today, and numberless other friends of God, the new saints went through this exigent but satisfying evangelical itinerary, and received back - along with the trials and persecutions of their earthly life - 'a hundredfold', as well as eternal life. "

An Interview with Cardinal Cormac Murphy-O'Connor

The Catholic Communications Network in England and Wales posted an interview with Cardinal Cormac Murphy-O'Connor, the Archbishop of Westminster.  The interview is dated October 10, and it follows his half-hour audience with the Pope on October 9 as well as his meeting with Russian Orthodox Patriarch Alexis II at his official residence in Moscow on October 4.  The Cardinal was interviewed by Rome-based journalist Gerald O'Connell.

Topics included Catholic and Russian Orthodox ecumenical discussions as well as Catholic and Anglican dialogue and the Archbishop of Canterbury's visit to Rome planned for next month. 
 
The answer to one question discussed the future of the role of the laity in the Church.  Here is that excerpt from the interview:

Q. So he doesn’t see any great problems in the Church in England and Wales?

A. No. I mean, clearly there are problems but they are the problems that affect the whole of secular society and we all know them. On the contrary, the Pope was saying to me in different ways how he appreciates and respects what the bishops are doing, and their endeavors to deepen the prayer life of their people, endeavoring especially in the field of adult education to actually strengthen that. And when I told him we were discussing a lot the formation of our people, I think he was very pleased.

The Pope wants people to have a deeper faith today, because without faith we cannot change the situation. The real crisis is – I think - a crisis of faith. The Pope sees the need for people to express their faith in an articulate way; and for this there needs to be faculties which are actually able to teach lay Catholics – men and women, to express their faith. He’s not just talking about seminaries, although that is extremely important for the formation of priests; he is talking also about helping our lay people to express their faith in a fully articulate way in the secular culture today.

I said to him that I think there is a “Christophobia” among many intellectuals, who think of putting religion on the periphery of society, saying religion is a neutral fact, whereas in fact they are trying to neutralize religion. He nodded and made clear he thoroughly agrees that you cannot separate faith and reason, you cannot separate religion and life.

                       

2008 Synod Topic: "The Word of God in the Life and Mission of the Church"

The Holy See Press Office reports that Benedict XVI has called an assembly of the Synod of BIshops to be held October 5 to 26, 2006 on the subject "The Word of God in the Life and Mission of the Church."  It will be the second such synod of his papacy and the twelfth Ordinary General Assembly of Bishops.  In October, 2005, he presided over the eleventh such assemby, called by Pope John Paul II on the subject of the Eucharist.  The Synod of Bishops was established by Pope Paul VI in September 1965 in response to the wish to continue the collegiality of the Second Vatican Council.

Cardinal Barbarin's Homily for the Funeral Mass of Father Marie-Dominique Philippe

Here is an English translation of the homily given by Cardinal Philippe Barbarin at the funeral mass of Father Marie-Dominique Philippe on September 2, 2006:

CARDINAL BARBARIN’S FUNERAL HOMILY FOR FATHER PHILIPPE
SEPTEMBER 2, 2006 AT THE PRIMATIAL CHURCH OF SAINT-JEAN IN LYON

The readings of the funeral mass for Father Philippe were the following:

First reading: Rev. 22:12-14, 16-17, 20-21
Psalm 115
Second reading: I John 1:1-4
Gospel: John 17:6, 14-23

“Yes, I am coming, and will not delay.  I am coming soon.”

That word of the Lord, we heard it two times, in the passage from the book of Revelation, which was our first reading.  It resonates within us in a strange manner on this day on which we entrust to God the life of a man whom the Lord has just called to Himself, just short of his 94th birthday.  Since mid-July, this preaching friar who had spoken and taught so much, was silent, he had entered into silence!

“Yes, I come without delay.”  I receive that sentence much as the Lord’s answer to the questions that Father Marie-Dominique Philippe asked Him all through his life, as a child, as a religious, as a professor, and as a founder.  A disciple with a burning heart and intrepid intelligence, he questioned his Master about everything: the world, people, mission . . . He was a seeker, who wanted to understand, to receive the understanding of things and people.  Yet Jesus’ answer is never a reflection or an analysis; it is His own self who approaches and who gives Himself: “Yes, I come without delay!”

From his youth, Father Marie-Dominique learned from his Dominican uncle, Father Dehau, to consider the book of the Apocalypse as a fountain of hope, a comfort, a support in times of testing.  He who “will come to judge the living and the dead” approaches us each day.  By the Word of Life and by the sacraments that the Lord left us, eternity comes to pass nearby each one of our days.

*

Father Marie-Dominique Philippe was the man of the Source [The French word "source" means both "source" and "spring", as in a spring of running water.].  Contemplating Jesus on the cross, he saw in that love that went on to the end, to the extreme, the summit of all wisdom.  He wanted unceasingly to go up to that Source, and he invited us, us his students and you his brothers and sisters, to not “go with the flow,” to never leave the demanding and joyful path that goes up.  Men, in the beauty of their existence created in the image of God, in the nobility of their intelligence, the Lord’s disciples will only be truly refreshed with living and vivifying water.

For him, the water of the Spring had a name: truth.  Veritas, a word that Jesus chose to define Himself: “I am the truth.” (John 14:6)

Truth, which is the Dominican family’s currency.  Truth, a supreme good, which holds an essential place in the prayer of Jesus, as we just heard: “Consecrate them in the truth.  Your word is truth.”  (John 17:17)  Between man who seeks with sorrow and God who gives Himself generously, the meeting point is the sanctuary where we meet to prostrate ourselves and to enter into worship.  That is the interior attitude to which the first commandment invites us: “Word of life”: “You will worship”  There, all the charity of God is communicated to us.

Worship and charity, for Father Philippe, are without doubt two of the most precious words of the spiritual life.  Charity is like a river of kindness which comes from God and goes down onto men.  That vision made Jesus thrill with joy, through the working of the Holy Spirit (Luke 10:21).  It is living in the present, remaining available in a concrete way, in relationship with those near to us.  It begins with the splendid experiment of friendship, a subject so dear to Father Philippe’s heart.  Friendship, for him, was “the pearl of the human heart.”  God knows if he was himself admirable and faithful in his friendships, even in difficult circumstances.

Life did not spare him, and he knew suffering.  With a very fine humanity, a sharp sensitivity, he knew how to live those moments that, most often, dumbfound us completely.  With courage, with nobility of heart, he set out again, despite testings, in search of a truth that one can find only by charity.  He looked at the world, he listened to people, he loved all he knew, with a particular affection for the young!  He even said that he had the impression of understanding them better at the age of 90 than at 50.  Youth, “I see in it,” he said, “a great desire for light and truth, like a new enthusiasm.”  The young were for him a source of inner joy.

*

Father Philippe was truly indwelled by hope in his search for truth.  He was convinced that one can always go deeper, to the origin of the philosophical question.  Philosophy, for him, begins with the observation of the world that provokes astonishment and leads to amazement.  Like a child, the philosopher poses his questions and must never fear to go to the essential.  One could say that his philosophy is ambitious.  He does not intend to stop with commentary on texts, with analysis or with description of situations.  Ardently, he seeks truth.  Metaphysics is for him neither a luxury, nor a superior science.  And he is happy to see that “a poor country woman,” as he said, Marthe Robin, encouraged him to continue this difficult work, rather than to go to preach retreats in monasteries.  The Church needs it.  With a great interior energy – that is the thumos of truth – he continues his search and asks still and always.

For him, philosophy is a via inventionis, a road of discovery.  One goes out, one seeks, one hesitates, then one perceives the order of things, relations are established, and it is a wonder to share with others what one has discovered.  Such is the joy of one who teaches philosophy.  All that, of course, closes nothing, stops neither with a circle of friends nor with a school.  Father Philippe surprised by the diversity of his contacts: he maintained fruitful relationships with intellectuals from diverse disciplines and philosophies very different from his own.  He spoke often of his meetings with artists, for whom he had a real admiration and perhaps a wisp of envy.

How beautiful is intelligence open to a variety of cultures, expanded by the observation of the world and the broad love of all those whom He has given to us to be near!  It is ready to welcome the revelation, with a real breadth.  In theology, St. Thomas was very quickly given as master to Father Philippe, by Father Dehau and by the Dominican order.  Theological work is a rational path in which all of spiritual life is engaged.  It is a mysterious adventure, for the revelation is a love that gives itself and leads us in its vigor.  In reading what Father Philippe wrote of the “three wisdoms”, I have often thought that the last two, theology and mysticism, are so dependent that they merge.  For him, surely, as for the great cantors “practiced in divine music” who have carried the Christian message to us since Antiquity, “theology is written on the knees.”  That is the Apostle John who tradition calls “o theologos”, the theologian.  And, in fact, when Father Philippe gave conferences or courses, his audience perceived a grace which invited them to enter into prayer.

*

The texts that we have heard in the liturgy of the Word are all clearly Johanine: Saint John, whom he loved, and who Saint Thomas taught him to love more.  St. John, whom he gives as a model for his proximity to the Lord.  St. John, who can do so much, according to him, to clarify the Church’s present and future.  “In the renewal of the Church,” he said, “it is necessary that there should be that perspicacity of intelligence, that purity of heart, and that youth which, according to St. Thomas Aquinas, characterize the holiness of St. John.”  But if I stopped there, I would have the impression of having said nothing yet.

For Father Marie-Dominique Philippe was first of all a priest.