St. Jude Catholic Church. Kapolei, O'ahu, Hawaii.

This is an interior shot of St. Jude's Catholic Church in Kapolei, O'ahu, Hawaii.  The large simple structure was built in 1998-99 and is slated to be replaced by a large church architecture structure once funds allows.

"A Snyodal Church In Mission", the VNA take.

Interestingly, the Vatican News Agency has a much different summation on the first step of the Snyod than the Catholic News Agency does.  So we'll take a look at it.

VNA's comments, like CNA's are online.  You can look them up there, but there's much less to its report. Still, some things are interesting.

We note:

The face of a synodal Church

Synodality is a first step. It is a term that the participants in the Synod themselves admit is “a term unfamiliar to many members of the People of God, causing some people confusion and concern” (1 f), including fears of a departure from tradition, a debasement of the hierarchical nature of the Church (1 g), a loss of power or, on the contrary, immobility and a lack of courage for change. “Synodal” and “synodality” are instead terms that “speak of a mode of being Church that integrates communion, mission, and participation”. So they indicate a way of living the Church, valuing differences and developing the active involvement of all. This begins with deacons, priests, and bishops: “A synodal Church cannot do without their voices” (1 n), we read. “We need an understanding of the reasons for resistance to synodality by some of them”.

I guess this means getting everyone involved, which frankly, this process has not done.  Only 1% of Catholics have particpated.

Mission

The document continues explaining that synodality goes hand in hand with mission. Hence, it is necessary that “Christian communities are to enter into solidarity with those of other religions, convictions and cultures, thus avoiding, on the one hand, the risk of self-referentiality and self-preservation, and on the other hand the risk of loss of identity” (2 e). In this new “pastoral style”, it would seem important to many to make “liturgical language more accessible to the faithful and more embodied in the diversity of cultures” (3 l).

I'll let that comment stand for itself.

The poor at the centre

Ample space in the Report is devoted to the poor, who ask the Church for “love”, understood as “respect, acceptance, and recognition” (4 a). “For the Church, the option for the poor and those at the margins is a theological category before being a cultural, sociological, political or philosophical category” (4 b), the document reiterates, identifying the poor not only as those who are materially impoverished, but also migrants; indigenous peoples; victims of violence and abuse (especially women), or racism and trafficking; people with addictions; minorities; abandoned elderly people; and exploited workers (4 c). Among “the most vulnerable of the vulnerable, on whose behalf constant advocacy is needed, [are] the unborn and their mothers”, the document continues. “The Assembly hears the cry of the ‘new poor’, produced by wars and terrorism that plague many countries on several continents, and the assembly condemns the corrupt political and economic systems that cause such strife”.

I'll let that also stand for itself.

Commitment of believers in the field of politics and for the common good

In this sense, the Church is urged to be committed both to the “public denunciation of the injustices” perpetrated by individuals, governments, and companies; and to active engagement in politics, associations, trade unions, popular movements (4f and 4g). At the same time, the consolidated action of the Church in the fields of education, health, and social assistance, “without any discrimination or the exclusion of anyone”, must not be neglected (4 k).

This is an intersting comment, but I think it's always been the case.

Migrants

There is also a focus on migrants and refugees, “many of whom bear the wounds of uprooting, war and violence”. They “often become a source of renewal and enrichment for the communities that welcome them and an opportunity to establish direct links with geographically distant churches” (5 d). Faced with increasingly hostile attitudes towards them, the General Assembly says, “We are called to practice an open welcome, to accompany them in the construction of a new life and to build a true intercultural communion among peoples”. Fundamental in this sense is “respect for the liturgical traditions and religious practices of migrants” as well as respect for their own language. For example, a word like “mission”, in contexts where “the proclamation of the Gospel was associated with colonization, even genocide”, is laden with “painful historical memories” and “hinders communion today” (5 e). “Evangelising in these contexts requires acknowledging mistakes made, learning a new sensitivity to these issues”, the document states.

I'll let this stand for itself.

Combating racism and xenophobia

Equal commitment and care is required of the Church “to engage decisively in education, in the culture of dialogue and encounter, combating racism and xenophobia, especially through pastoral formation” (5 p). It is also urgent to identify “systems within the Church that create or maintain racial injustice” (5 q).

And this as well.

This next one is interesting:

Eastern Churches

Remaining on the subject of migration, the Report looks to Eastern Europe and the recent conflicts that have caused the flow of numerous faithful from the Catholic East into territories with a Latin majority. It is necessary, the Assembly says, “for the local Latin-rite Churches, in the name of synodality, to help the Eastern faithful who have emigrated to preserve their identity and cultivate their specific heritage, without undergoing processes of assimilation is the request of the Fathers” (6c).

This reflects a change that occured some years ago, but also its interesting to note, as we recently did here, that there are "Latin Refugees" entering the Eastern Rite now, due to discontent over things just like, ironically enough, the Snyod, or perhaps more particularly discontent with the liberal branch of the Latin Rite where its prominent or at least in the news.

On the road to Christian unity

With regard to ecumenism, the Report speaks of a “spiritual renewal” that requires “processes of repentance and healing of the memory” (7c). It goes on to quote Pope Francis’ expression about an “ecumenism of the blood”; that is “Christians of different affiliations who give their lives for faith in Jesus Christ” (7d), and it mentions the proposal for an ecumenical martyrology (7o). The Report also reiterates that “collaboration among all Christians” is a resource “for healing the culture of hatred, division and war that pits groups, peoples and nations against each other”. It does not forget the issue of so-called mixed marriages, which are realities in which “it is possible to evangelize each other” (7 f).

This has long been the desire of the Church.  In some ways, a move toward what seems to be a species of less than autocephalous status for local churches, but in the neighborhood, might encourage this.

Clericalism

Many women present at the Synod “expressed deep gratitude for the work of priests and bishops”, but “also spoke of a Church that wounds" (9 f). “Clericalism, a chauvinist mentality, and inappropriate expressions of authority continue to scar the face of the Church and damage its communion”. A “profound spiritual conversion is needed as the foundation for any effective structural change”; and the General Assembly noted that “we desire to promote a Church in which men and women dialogue together… without subordination, exclusion, and competition” (9h).

Clericalism is constantly mentioned in the Latin Rite right now, but nobody really seems to have a good explanation of what it is.  

Opening the diaconate to women?

Various opinions on opening the diaconate to women were acknowledged (9 j): for some, it is “unacceptable because they consider it a discontinuity with Tradition”; for others, it would restore a practice of the early Church; still others see it as “an appropriate and necessary response to the signs of the times … that would find an echo in the hearts of many who seek new energy and vitality in the Church”. Then there are those who are concerned that opening the diaconate to women would involve “a worrying anthropological confusion, which, if granted, would marry the Church to the spirit of the age”. Fathers and mothers of the Synod ask to continue “Theological and pastoral research on the access of women to the diaconate”, making use of the results of the commissions specially set up by the Pope, as well as the theological, historical and exegetical research already carried out: “If possible”, they say, “the results of this research should be presented at the next Session of the Assembly” (9 n).

This was addressed in my earlier comments, but with only 1% of the Church weighing in, conclusions here should be approached with caution.

Deacons and formation

The Assembly then expresses gratitude to ordained ministers, who are “called to live their service to the People of God in a disposition of proximity to people, welcoming and listening to all, while cultivating a deep personal spirituality and a life of prayer” (11b). The Report warns against clericalism, a “distortion of the priestly vocation” that “needs to be challenged from the earliest stages of formation” by ensuring “close contact” with the people and those in need (11 c). The request is also expressed, along these lines, that seminaries or other courses of formation of candidates for the ministry be linked to the daily life of communities (11 e), in order“to avoid the risks of formalism and ideology that lead to authoritarian attitudes, and impede genuine vocational growth”.

Clericalism again.

Celibacy

Mention was made of the theme of celibacy, which received different evaluations during the assembly.” Its value is appreciated by all as richly prophetic and a profound witness to Christ”; the Report says, while noting that some ask “whether its appropriateness, theologically, for priestly ministry should necessarily translate into a disciplinary obligation in the Latin Church, above all in ecclesial and cultural contexts that make it more difficult. This discussion is not new but requires further consideration”.

This wasn't mentioned in the CNA report, but is here.  Seems like nothing was done other than to suggest it be studied.  

FWIW, I frankly don't see the absolute need to retain Priestly Celibacy, which puts me in an orthodox Catholic minority.

Bishops

There is ample reflection on the figure and role of the bishop, who is called to be “an example of synodality” (12 c) by exercising “co-responsibility”, understood as the involvement of other actors within the diocese and the clergy, so as to lighten the burden of “administrative and legal commitments” which can hinder his mission (12 e). Coupled with this, the bishop does not always find the human and spiritual support he needs, while “a certain sense of loneliness is not uncommon” (12 e).

This was addressed in the earlier comments as well but seems to suggest for devolvement of the bishop's duties.

Again, it might be noted that this was in fact once the case, which is why Italy has so many diocese. Bishops were once very local, and could be again. If this was done, it would require the church to act much more regionally.

There are good reason to do this, and good reasons not to, fwiw.

Formation (Part III)

A “synodal approach” is then requested for formation, with the recommendation that work be undertaken “on relationship and sexual education, to accompany young people as they mature in their personal and sexual identities and to support the maturation of those called to celibacy and consecrated chastity” (14 g). The Report emphasizes the importance of deepening “the dialogue between the human sciences” (14 h) so as to enable “careful consideration of matters that are controversial within the Church” (15 b) – that is, among other issues, matters “such as those relating to matters of identity and sexuality, the end of life, complicated marital situations, and ethical issues related to artificial intelligence”. Issues such as these are controversial precisely “because they pose new questions” in society and in the Church (15 g). “It is important to take the time required for this reflection and to invest our best energies in it, without giving in to simplistic judgments that hurt individuals and the Body of the Church”, the Report says, while recalling that “Church teaching already provides a sense of direction on many of these matters, but this teaching evidently still requires translation into pastoral practice”.

I'd suggest there are no "new questions", really, under the sun.  We only perceive questions that haven't come up for awhile to be new.

Indeed, a lot of the "new questions" were specifically dealt with by St. Paul in his letters.

Listening

With the same concern, the Report renews the invitation to hear and accompany “people who feel marginalized or excluded from the Church because of their marriage status, identity or sexuality”. “There was a deep sense of love, mercy and compassion felt in the Assembly for those who are or feel hurt or neglected by the Church, who want a place to call ‘home’ where they can feel safe, be heard and respected, without fear of feeling judged”, the document says, while insisting that “Christians must always show respect for the dignity of every person” (16 h).

The alarm bell here is "without being judged". The pathway of the Protestant churches has been to suspend judgment on everything, which suggest everything is okay.

Judgmentalism is dangerous, but suspending judgment also is.

Polygamy

In light of the experiences reported in the Synod hall by some members of the Synod from Africa, SECAM (Symposium of Episcopal Conferences of Africa and Madagascar) is encouraged to promote “a theological and pastoral discernment” on the topic of polygamy and the accompaniment of people in polygamous unions who are coming to faith” (16 q)

Now, this is interesting. What does it mean?

The Church has long held that polygamy is disallowed. What "theological and pastoral discernment” could be necessary?

This is the type of language that unintentionally (I think) suggest that the Church is going to open the doors to polygamy.  It probably means that a need exists to evangelize in Africa in polygamous cultures, which is no doubt a problem for those evangelizing.

Suffice it to say, it'll be worth listening in the wind to see if some in North America leap on this right away with the concept that "oh boy, multiple marriage is coming".  It won't be, but some will start suggesting it will.

Of course, if it came to the African church, and it won't, it would have to come to the church worldwide.  That would be truly radical, but it won't occur.

Digital culture

Finally, the Synthesis Report speaks of the digital environment: “It is up to us to reach today's culture in all spaces where people seek meaning and love, including the spaces they enter through their cell phones and tablets” (17 c), bearing in mind that the internet “can also cause harm and injury, such as through intimidation, disinformation, sexual exploitation, and addiction”. The Report adds, “There is an urgent need to consider how the Christian community can support families in ensuring that the online space is not only safe but also spiritually life-giving” (17 f).

All true, but also not new.

“A Synodal Church in Mission" issued after conclusion of initial synod meetings. The CNA report.

It's 42 pages in length, and in Italian, so a translation, which we'll link into, or report, will have to wait.  According to the Catholic News Agency by Jonathan Liedl. The most complete I could find.  All of the quotes contained here are from his article which is online. 

I suggest you read it.

If you read Italian, I suggest you read the original report.

The article notes that the report provides:

Entitled “A Synodal Church in Mission,” the 42-page summary report included notable proposals to establish new ministries for the laity, increase lay involvement in decision-making, create processes to evaluate bishops’ performance of their ministry, change the way the Church discerns “controversial” issues, and expand the footprint of synodal assemblies going forward. 

“The exercise of co-responsibility is essential for synodality and is necessary at all levels of the Church,” the final report stated. “Every Christian is a mission in the world.” 

The document also repeatedly sought to ground synodality in Scripture, tradition, and the teaching of Vatican II, while also affirming the need to further develop the often misunderstood concept itself and apply it more deeply to the Church’s theology and canon law. 

Digging deeper, there's a lot more there.

Also, there was an attempt to define Synodality, which CNA states:

The final report itself provided a comprehensive definition of the term. 

“Synodality can be understood as the walk of Christians with Christ and toward the Kingdom, together with all humanity; mission-oriented, it involves coming together in assembly at the different ecclesial levels of life, listening to one another, dialogue, communal discernment, consensus-building as an expression of Christ’s making himself present alive in the Spirit, and decision-making in differentiated co-responsibility,” it stated. 

It acknowledged, significantly, a massive level of non participation by Catholics.

The assembly also identified the need to determine why some Catholics did not participate in the synodal process, which was initiated by Pope Francis in 2021, and has included consultation at diocesan, national, and continental levels. Only 1% of Catholics worldwide took part. 

This does need to be discerned, in part, for an item noted below. Frankly, I don't find the low participation to be any kind of surprise, and I'm glad they recognized it.

All the proposals in the report received the necessary number of votes to make it in, however some received a large amount of opposition, something particularly significant in light of the low participation:

Two sections that received some of the most opposition concerned proposals related to the possible inclusion of women in the diaconate. 

Sixty-seven members voted against the proposal that “theological and pastoral research on women’s access to the diaconate should be continued,” taking into account the results of two commissions Pope Francis established to study the topic. “If possible, the results should be presented at the next Session of the Assembly,” the report proposed.  

Sixty-one members opposed a proposal that said a “deeper reflection” on the diaconate’s status as “a proper and permanent degree of the hierarchy” would “also illuminate the issue of women’s access to the diaconate.” 

With only 1% of Catholics having voiced an opinion, as this is a significant change, the decision to move forward under this level of opposition should at least raise questions about halting this topic.

And also:

Notably, the final text did not include the term “LGBTQ+ people,” after the phrase was included in the working document that guided assembly discussions. The summary report did, however, emphasize the assembly’s “closeness and support to all those who experience a condition of loneliness” as result of “fidelity to the Church’s tradition and magisterium in marriage and sexual ethics” and called upon Christian communities to listen and accompany those in these situations. 

However:

The assembly also proposed reconsidering the way the Church discerns “controversial” issues and “open questions,” a loaded topic that may raise concerns about the diminishment of the episcopacy’s charism for authoritatively teaching. 

“Some issues, such as those related to gender identity and sexual orientation, the end of life, difficult marital situations, and ethical issues related to artificial intelligence, are controversial not only in society but in the Church because they raise new questions,” the document stated. 

The report went on to suggest that the Church’s anthropological categories are sometimes “not sufficient to grasp” complexities that emerge through personal experience and scientific inquiry. 

As a response, the document called for the promotion of “initiatives that allow for shared discernment on doctrinal, pastoral and ethical issues that are controversial” in “light of the Word of God, Church teaching, theological reflection, and valuing the synod experience.” The text proposed that a confidential meeting of experts on these controversial issues, possibly with the inclusion of those who directly experience them, should be initiated, with an eye toward next October’s assembly. 

All of this is pretty significant.  If I understand this correct, the move to normalize homosexual unions, which some have been pushing, has basically been headed off in the main, but a "confidential meeting of experts" remains open, which is unfortunate.  I'd be curious to know how that came about, but I suspect it was a compromise to move the text forward.

Anyone familiar with experts should be very much aware that experts tend to express a certain liberal spirit of the day. It's discouraging that something wouldn't receive support, but then be left open for "experts", which itself seems contrary to synodality.

On a theological matter:

Relatedly, the document also said that “synodal processes” can verify when the faithful are in consensus (the "consensus fidelium") on a given issue, which “is a sure criterion for determining whether a particular doctrine or practice belongs to the Apostolic faith.” 

While Catholic teaching affirms that the faithful cannot err in matters of belief when they manifest universal consent, many theologians and bishops warn about the inadequacy of attempting to gauge this through formalized consultation. 

In a move signaling openness to decentralizing the Church’s teaching authority, the document proposed further exploration of “the doctrinal and juridical nature” of bishops’ conferences, recognizing the possibility of doctrinal decision-making “in the local sphere.” The synod also proposed giving episcopal conferences more authority over liturgy. 

Alarm bells should go off with this.  If only 1% of Catholics worldwide participate, it's difficult to see how the synodal process can result in conssensu fidelium.  Indeed, the low level calls into question, pretty obviously, the findings of this synod.

Doctrinal decision-making at the local level also raises red flags.  Ironically, this was the polar opposite of the opinion of the Church in North America for eons, at least on less significant matters, as local Church control at the parish level at least was opposed.  

Also, this interestingly brings up the Orthodox topic of autocephalous churches, or may be spreading of "rites" within the Latin Rite, something the Latin Rite has long opposed and previously acted against.  Indeed, it's hardly recalled now that the Western Church once had quite a few more rites within it, and is now down to a handful.

On "new" ministries:

The Synod report included the recommendation to establish new Church ministries, or the expansion of existing ones. The ministry of lector, the document says, could become “a true ministry of the Word of God,” which, “in appropriate contexts, could also include preaching.” The document also proposed a ministry “assigned to married couples,” that would assist family life and those preparing for marriage. 

A “baptismal ministry of listening and accompanying” is also suggested at the end of a section emphasizing the importance of listening to groups that have been harmed by or excluded from the Church, including victims and survivors clerical sex abuse. 

“Authentic listening is a fundamental element of the journey toward healing, repentance, justice and reconciliation.” 

Lector was a church office at one time, and in the East it still is, requiring holy orders of a type.

Letting lectors preach would require some level of ordination, and frankly I don't think this proposal is a very good one.

I don't think additional ministries in general is a very good idea, personally, although it can certainly be debated. This once again gets back to the "time on your hands" phenomenon which his that a lot of people in the secular world you'd most want to do this, do not have time on their hands.  To give a minor example, I was once a lector, but it had required specialized training and ordination, I would have declined on the basis that I would not have had the time to do it.

Frankly, right now, the role of Extraordinary Minister is grossly overused in my opinion, and I'd prefer if some of the non-clerical ministries were reduced quite a bit. For that matter, I'd reduce the roles of deacons.  There are some really good ones, so I'm not radical about this, but I would.

Regarding the structure of the Church:

Perhaps the Synod’s most significant concrete proposals came in the form of calls for changes in ecclesial decision-making and the expansion of synodal assemblies and bodies in the life of the Church. 

The report called for continental assemblies to be canonically recognized, and for the implementation of “the exercise of synodality” at regional, national, and continental levels.  

One “issue to be addressed” was the revision of local Church councils to “realize through them a greater participation of the People of God.” The recent plenary council in Australia, which include bishop and non-bishop participation, was highlighted as an example to follow. 

The Synod assembly also proposed formally reconsidering the composition of the Synod of Bishops itself. 

In the section on “The Synod of Bishops and Ecclesial Assemblies,” the document said that changes to this year’s synod — most notably, the full participation of non-bishop members, including laymen and women — “were generally welcomed” by the assembly. While “preserving its eminently episcopal character,” the 2023 synod also reportedly “made tangible” the link between the participation of all the faithful, episcopal collegiality, and the primacy of the Pope. 

“The synodal process was and is a time of grace through which God is offering us the opportunity to experience a new culture of synodality, capable of guiding the life and mission of the Church.” 

The text did note, however, that some members raised concerns that the equal participation of non-bishops in an episcopal body could lead to the “specific task of the bishops” not being “adequately understood.” 

“The question remains open about the impact of [non-bishops’] presence as full members on the episcopal character of the Assembly,” the synod document noted. 

The report suggested three options for the arrangement of future global synods: bishops-only, both bishops and non-bishops, or an assembly of non-bishops followed by an episcopal assembly. 

The “urgent need to ensure that women can participate in decision making processes and assume roles of responsibility in pastoral care and ministry,” was also cited. The document referenced Pope Francis’ recent appointment of several women to positions of responsibility in the Roman Curia and stressed that “the same should happen at other levels” of the Church, and that canon law be adapted accordingly. 

Well, more to follow when an English translation emerges.  My initial impression is that the Synod turned out not to produce the radical results that some feared, that in one area there seems to have bee a push to achieve a radical result which failed, and the backers of that kept it alive for "expert" study.

So far so good in a way, but I also predict that a restructure of the church that somewhat recalls its earlier days is likely to occur.  As the elimination of various Rites occured for a reason, that ought to be pretty cautiously approached.

Blog Mirror: After 60 Years, Priests Who Hold Services In Yellowstone Told They Can’t Stay Overnight In Park

 

After 60 Years, Priests Who Hold Services In Yellowstone Told They Can’t Stay Overnight In Park

St. Patrick Misson Church, Denver Colorado.

This Catholic Church in North Denver is St. Patrick Mission Church.  The Mission Architecture Church was built from 1907 to 1910, and served the Denver Highlands.  Its architectural style is unusual for Denver.

This Church is also called St. Patrick's Oratory, and has a presence by the Capuchin Poor Clare Sisters.

There's more to this church than I have here, I just don't know what it is, but it may be explained by the Capuchin sisters. The church as a bit of a campus, and therefore as a mission, it might strongly reflect their presence.

Our Lady of Mount Carmel, Denver Colorado.

This is Our Lady of Mount Carmel in North Denver, Colorado.

Built between 1899 and 1904 for an Italian population, the church is located in a neighborhood known as Little Italy, although its rapidly gentrifying and experiencing a change in neighborhood character.  Nonetheless, one Mass per month is offered in Italian.

The Extraordinary Form of the Mass a Week Later, and the Novus Ordo.

I'm including this video of the Extraordinary Form of the Mass so that people like me, who have never seen the old Tridentine Mass, know what it is like.

It's been a week and a day since Pope Francis put new restrictions on the use of the Extraordinary Form of the Mass, after his predecessors Popes Benedict and Pope St. John Paul the Great having allowed for the expanded use. It's also been, therefore, a week of really extensive discussion among Catholics, or at least among those Catholics who pay attention to such things, which is quite a few.  Generally, the reaction has been shock, to shock and understanding, to shock and angst.

The Pope's orders allow the Extraordinary Form to go on, but with much more in the way of restrictions at the Diocesan level.  Bishops can choose to omit it entirely if they wish to.  Most aren't, and in the US a lot of them gave immediate approval for those now offering it to continue to do so. 

Beyond that, however, the likely result of the order will be the eventual elimination of the Trindentine form completely, as newly ordained Priests will require Papal approval to offer it and they are very unlikely to receive it, at least from Pope Francis.  Why is that?

Well, while his actions were sudden, immediate, and came without warning, he made his opinions clear that in his letter.  His action was taken as it was his concern that the Extraordinary From was a center of ongoing and perhaps even building resistance to Vatican II, and he was done with that.

And in fact, while I'd like to dispute his action, I feel he was basically right.  I note that Catholic Answers host Cy Kellet, in his typical much more gentle way, essentially came to the same point of view, while also lamenting the action to some extent.

Kellet also noted, which would not have occurred to me, that when prior Popes authorized the Extraordinary Form they did not envision it going on forever.  This is occurring in the Latin Rite of the Church, and there was now intent to have two rites within the Latin Rite.  Just one. 

I'm sure that's correct as well.

The old rite was allowed to continue as an accommodation to those who were attached to the old form, and frankly to try to avoid an outright schism with the SSPX.  Pope Francis seems done with that as well and referred to those problems as a "schism", even though in later years it hasn't been regarded as one and Pope St. John Paul II was, if I recall correctly, very careful about formally declaring one in the hopes of avoiding one.   What happens now with these groups remains to be seen.  No healing of the rift is likely.

One thing that this has done for people like me, who have never seen a Tridentine Mass, is to expand our knowledge on the topic.  And in doing so, at least in my case, and in the views of some others I've heard discuss it, it has expanded our appreciation of the current Ordinary Form.

The Ordinary Form, or Novus Ordo as it's often referred to, has features the Tridentine Mass does not.  Those attached to the old form point out that there are prayers in the Tridentine Mass that are omitted in the Novus Ordo. That's true, but it's also the case that the readings in the Trindentine Mass never changed, but were the same year after year.  In the Novus Ordo they do change and something on the order of 85% of the readings in the Bible, Old and New Testament, are covered over a four-year period.  I was shocked, frankly, that wasn't the case in the Tridentine Mass.

Given all of this, frankly, Pope Francis was right.

Not that this means that the story we're dealing with here is really over.  Pope Francis is old, and obviously not in the best of health.  His papacy has been controversial with conservative Catholics, and he's gathered a lot of opposition in the pews and also with certain Bishops. To my surprise, Bishop Burke issued a statement questioning his ability to act on the Latin Mass as he did, which shows how deep some opposition is (I think there's very little question he can do what he did).  Given his age and trends, long term, there's more than a little bit of a chance this action may see modification by his successors.

Whatever that may mean, it's also worth noting that some of the current turmoil that we're seeing came about not due to Vatican II, but the abuse of it's "spirit".  The Novus Ordo, as we've already pointed out, wasn't really a product of Vatican II but came about in its era.  That's often completely missed.  Abuses occurred with the Novus Ordo that were never envisioned by the Papacy.  And, as Kellet pointed out, the "alter rails didn't have to come out".  In recent years there's been an effort to fix this and things have in fact dramatically improved in many locations.  Sort of a symbolic, if not actual, restoration of the alter rails.

That trend is likely to continue.

Pope Francis restricts the use of the Extraordinary Form.

Immaculate Conception Church in Rapid City, South Dakota.  This church has been doing a daily and a Sunday Latin Mass for years.  It's also the most viewed church on this blog.

In one of those actions that will set the Catholic Twitterverse on fire, anger many, and gladden some, Pope Francis took an action on July 16 to restrict how the Extraordinary Form of the Mass may be authorized.

For those who don't know, that's the "Latin Mass".

Well, the current Mass offered in the Latin language.  Technically not the Tridentine Mass that existed prior to the current Ordinary and Extraordinary Form, although commonly confused with it, and very nearly it.

And not the Novus Ordo Mass, the usual one, in Latin.  I.e., no special permission is required to do that.  It would be perfectly possible, I believe, to conduct the Novus Ordo Mass in Latin without any special permission. . . I think.

Okay, so what's that mean?

Let's start off with what Pope Francis had to say about his actions, in an accompanying letter to the Latin Rite bishops.

In defense of the unity of the Body of Christ, I am constrained to revoke the faculty granted by my Predecessors. The distorted use that has been made of this faculty is contrary to the intentions that led to granting the freedom to celebrate the Mass with the Missale Romanum of 1962.

Letter of Pope Francis to the Bishops.

The full letter, which is longer than the Apostolic Letter, states:

Dear Brothers in the Episcopate,

Just as my Predecessor Benedict XVI did with Summorum Pontificum, I wish to accompany the Motu proprio Traditionis custodes with a letter explaining the motives that prompted my decision. I turn to you with trust and parresia, in the name of that shared “solicitude for the whole Church, that contributes supremely to the good of the Universal Church” as Vatican Council II reminds us.^[1]

Most people understand the motives that prompted St. John Paul II and Benedict XVI to allow the use of the Roman Missal, promulgated by St. Pius V and edited by St. John XXIII in 1962, for the Eucharistic Sacrifice. The faculty — granted by the indult of the Congregation for Divine Worship in 1984^[2] and confirmed by St. John Paul II in the Motu Proprio Ecclesia Dei in 1988^[3] — was above all motivated by the desire to foster the healing of the schism with the movement of Mons. Lefebvre. With the ecclesial intention of restoring the unity of the Church, the Bishops were thus asked to accept with generosity the “just aspirations” of the faithful who requested the use of that Missal.

Many in the Church came to regard this faculty as an opportunity to adopt freely the Roman Missal promulgated by St. Pius V and use it in a manner parallel to the Roman Missal promulgated by St. Paul VI. In order to regulate this situation at the distance of many years, Benedict XVI intervened to address this state of affairs in the Church. Many priests and communities had “used with gratitude the possibility offered by the Motu proprio” of St. John Paul II. Underscoring that this development was not foreseeable in 1988, the Motu proprio Summorum Pontificum of 2007 intended to introduce “a clearer juridical regulation” in this area.^[4] In order to allow access to those, including young people, who when “they discover this liturgical form, feel attracted to it and find in it a form, particularly suited to them, to encounter the mystery of the most holy Eucharist”,^[5] Benedict XVI declared “the Missal promulgated by St. Pius V and newly edited by Blessed John XXIII, as a extraordinary expression of the same lex orandi”, granting a “more ample possibility for the use of the 1962 Missal”.^[6]

In making their decision they were confident that such a provision would not place in doubt one of the key measures of Vatican Council II or minimize in this way its authority: the Motu proprio recognized that, in its own right, “the Missal promulgated by Paul VI is the ordinary expression of the lex orandi of the Catholic Church of the Latin rite”.^[7] The recognition of the Missal promulgated by St. Pius V “as an extraordinary expression of the same lex orandi” did not in any way underrate the liturgical reform, but was decreed with the desire to acknowledge the “insistent prayers of these faithful,” allowing them “to celebrate the Sacrifice of the Mass according to the editio typica of the Roman Missal promulgated by Blessed John XXIII in 1962 and never abrogated, as the extraordinary form of the Liturgy of the Church”.^[8] It comforted Benedict XVI in his discernment that many desired “to find the form of the sacred Liturgy dear to them,” “clearly accepted the binding character of Vatican Council II and were faithful to the Pope and to the Bishops”.^[9] What is more, he declared to be unfounded the fear of division in parish communities, because “the two forms of the use of the Roman Rite would enrich one another”.^[10] Thus, he invited the Bishops to set aside their doubts and fears, and to welcome the norms, “attentive that everything would proceed in peace and serenity,” with the promise that “it would be possible to find resolutions” in the event that “serious difficulties came to light” in the implementation of the norms “once the Motu proprio came into effect”.^[11]

With the passage of thirteen years, I instructed the Congregation for the Doctrine of the Faith to circulate a questionnaire to the Bishops regarding the implementation of the Motu proprio Summorum Pontificum. The responses reveal a situation that preoccupies and saddens me, and persuades me of the need to intervene. Regrettably, the pastoral objective of my Predecessors, who had intended “to do everything possible to ensure that all those who truly possessed the desire for unity would find it possible to remain in this unity or to rediscover it anew”,^[12] has often been seriously disregarded. An opportunity offered by St. John Paul II and, with even greater magnanimity, by Benedict XVI, intended to recover the unity of an ecclesial body with diverse liturgical sensibilities, was exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church, block her path, and expose her to the peril of division.

At the same time, I am saddened by abuses in the celebration of the liturgy on all sides. In common with Benedict XVI, I deplore the fact that “in many places the prescriptions of the new Missal are not observed in celebration, but indeed come to be interpreted as an authorization for or even a requirement of creativity, which leads to almost unbearable distortions”.^[13] But I am nonetheless saddened that the instrumental use of Missale Romanum of 1962 is often characterized by a rejection not only of the liturgical reform, but of the Vatican Council II itself, claiming, with unfounded and unsustainable assertions, that it betrayed the Tradition and the “true Church”. The path of the Church must be seen within the dynamic of Tradition “which originates from the Apostles and progresses in the Church with the assistance of the Holy Spirit” (DV 8). A recent stage of this dynamic was constituted by Vatican Council II where the Catholic episcopate came together to listen and to discern the path for the Church indicated by the Holy Spirit. To doubt the Council is to doubt the intentions of those very Fathers who exercised their collegial power in a solemn manner cum Petro et sub Petro in an ecumenical council,^[14] and, in the final analysis, to doubt the Holy Spirit himself who guides the Church.

The objective of the modification of the permission granted by my Predecessors is highlighted by the Second Vatican Council itself. From the vota submitted by the Bishops there emerged a great insistence on the full, conscious and active participation of the whole People of God in the liturgy,^[15] along lines already indicated by Pius XII in the encyclical Mediator Dei on the renewal of the liturgy.^[16] The constitution Sacrosanctum Concilium confirmed this appeal, by seeking “the renewal and advancement of the liturgy”,^[17] and by indicating the principles that should guide the reform.^[18] In particular, it established that these principles concerned the Roman Rite, and other legitimate rites where applicable, and asked that “the rites be revised carefully in the light of sound tradition, and that they be given new vigor to meet present-day circumstances and needs”.^[19] On the basis of these principles a reform of the liturgy was undertaken, with its highest expression in the Roman Missal, published in editio typica by St. Paul VI^[20] and revised by St. John Paul II.^[21] It must therefore be maintained that the Roman Rite, adapted many times over the course of the centuries according to the needs of the day, not only be preserved but renewed “in faithful observance of the Tradition”.^[22] Whoever wishes to celebrate with devotion according to earlier forms of the liturgy can find in the reformed Roman Missal according to Vatican Council II all the elements of the Roman Rite, in particular the Roman Canon which constitutes one of its more distinctive elements.

A final reason for my decision is this: ever more plain in the words and attitudes of many is the close connection between the choice of celebrations according to the liturgical books prior to Vatican Council II and the rejection of the Church and her institutions in the name of what is called the “true Church.” One is dealing here with comportment that contradicts communion and nurtures the divisive tendency — “I belong to Paul; I belong instead to Apollo; I belong to Cephas; I belong to Christ” — against which the Apostle Paul so vigorously reacted.^[23] In defense of the unity of the Body of Christ, I am constrained to revoke the faculty granted by my Predecessors. The distorted use that has been made of this faculty is contrary to the intentions that led to granting the freedom to celebrate the Mass with the Missale Romanum of 1962. Because “liturgical celebrations are not private actions, but celebrations of the Church, which is the sacrament of unity”,^[24] they must be carried out in communion with the Church. Vatican Council II, while it reaffirmed the external bonds of incorporation in the Church — the profession of faith, the sacraments, of communion — affirmed with St. Augustine that to remain in the Church not only “with the body” but also “with the heart” is a condition for salvation.^[25]

Dear brothers in the Episcopate, Sacrosanctum Concilium explained that the Church, the “sacrament of unity,” is such because it is “the holy People gathered and governed under the authority of the Bishops”.^[26] Lumen gentium, while recalling that the Bishop of Rome is “the permanent and visible principle and foundation of the unity both of the bishops and of the multitude of the faithful,” states that you the Bishops are “the visible principle and foundation of the unity of your local Churches, in which and through which exists the one and only Catholic Church”.^[27]

Responding to your requests, I take the firm decision to abrogate all the norms, instructions, permissions and customs that precede the present Motu proprio, and declare that the liturgical books promulgated by the saintly Pontiffs Paul VI and John Paul II, in conformity with the decrees of Vatican Council II, constitute the unique expression of the lex orandi of the Roman Rite. I take comfort in this decision from the fact that, after the Council of Trent, St. Pius V also abrogated all the rites that could not claim a proven antiquity, establishing for the whole Latin Church a single Missale Romanum. For four centuries this Missale Romanum, promulgated by St. Pius V was thus the principal expression of the lex orandi of the Roman Rite, and functioned to maintain the unity of the Church. Without denying the dignity and grandeur of this Rite, the Bishops gathered in ecumenical council asked that it be reformed; their intention was that “the faithful would not assist as strangers and silent spectators in the mystery of faith, but, with a full understanding of the rites and prayers, would participate in the sacred action consciously, piously, and actively”.^[28] St. Paul VI, recalling that the work of adaptation of the Roman Missal had already been initiated by Pius XII, declared that the revision of the Roman Missal, carried out in the light of ancient liturgical sources, had the goal of permitting the Church to raise up, in the variety of languages, “a single and identical prayer,” that expressed her unity.^[29] This unity I intend to re-establish throughout the Church of the Roman Rite.

Vatican Council II, when it described the catholicity of the People of God, recalled that “within the ecclesial communion” there exist the particular Churches which enjoy their proper traditions, without prejudice to the primacy of the Chair of Peter who presides over the universal communion of charity, guarantees the legitimate diversity and together ensures that the particular not only does not injure the universal but above all serves it”.^[30] While, in the exercise of my ministry in service of unity, I take the decision to suspend the faculty granted by my Predecessors, I ask you to share with me this burden as a form of participation in the solicitude for the whole Church proper to the Bishops. In the Motu proprio I have desired to affirm that it is up to the Bishop, as moderator, promoter, and guardian of the liturgical life of the Church of which he is the principle of unity, to regulate the liturgical celebrations. It is up to you to authorize in your Churches, as local Ordinaries, the use of the Missale Romanum of 1962, applying the norms of the present Motu proprio. It is up to you to proceed in such a way as to return to a unitary form of celebration, and to determine case by case the reality of the groups which celebrate with this Missale Romanum.

Indications about how to proceed in your dioceses are chiefly dictated by two principles: on the one hand, to provide for the good of those who are rooted in the previous form of celebration and need to return in due time to the Roman Rite promulgated by Saints Paul VI and John Paul II, and, on the other hand, to discontinue the erection of new personal parishes tied more to the desire and wishes of individual priests than to the real need of the “holy People of God.” At the same time, I ask you to be vigilant in ensuring that every liturgy be celebrated with decorum and fidelity to the liturgical books promulgated after Vatican Council II, without the eccentricities that can easily degenerate into abuses. Seminarians and new priests should be formed in the faithful observance of the prescriptions of the Missal and liturgical books, in which is reflected the liturgical reform willed by Vatican Council II.

Upon you I invoke the Spirit of the risen Lord, that he may make you strong and firm in your service to the People of God entrusted to you by the Lord, so that your care and vigilance express communion even in the unity of one, single Rite, in which is preserved the great richness of the Roman liturgical tradition. I pray for you. You pray for me.

FRANCIS

__________________

^[1] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23 AAS 57 (1965) 27.

^[2] Cfr. Congregation for Divine Worship, Letter to the Presidents of the Conferences of Bishops “Quattuor abhinc annos”, 3 october 1984: AAS 76 (1984) 1088-1089.

^[3] John Paul II, Apostolic Letter given Motu proprio “Ecclesia Dei”, 2 july 1988: AAS 80 (1998) 1495-1498.

^[4] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

^[5] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

^[6] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 797.

^[7] Benedict XVI, Apostolic Letter given Motu proprio “Summorum Pontificum”, 7 july 2007: AAS 99 (2007) 779.

^[8] Benedict XVI, Apostolic Letter given Motu proprio “Summorum Pontificum”, 7 july 2007: AAS 99 (2007) 779.

^[9] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

^[10] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 797.

^[11] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 798.

^[12] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 797-798.

^[13] Benedict XVI, Letter to the Bishops on the occasion of the publication of the Apostolic Letter “Motu proprio data” Summorum Pontificum on the use of the Roman Liturgy prior to the reform of 1970, 7 july 2007: AAS 99 (2007) 796.

^[14] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23: AAS 57 (1965) 27.

^[15] Cfr. Acta et Documenta Concilio Oecumenico Vaticano II apparando, Series I, Volumen II, 1960.

^[16] Pius XII, Encyclical on the sacred liturgy “Mediator Dei”, 20 november 1947: AAS 39 (1949) 521-595.

^[17] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, nn. 1, 14: AAS 56 (1964) 97.104.

^[18] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 3: AAS 56 (1964) 98.

^[19] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 4: AAS 56 (1964) 98.

^[20] Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum, editio typica, 1970.

^[21] Missale Romanum ex decreto Sacrosancti Oecumenici Concilii Vaticani II instauratum auctoritate Pauli PP. VI promulgatum Ioannis Pauli PP. II cura recognitum, editio typica altera, 1975; editio typica tertia, 2002; (reimpressio emendata 2008).

^[22] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 3: AAS 56 (1964) 98.

^[23] 1 Cor 1,12-13.

^[24] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 26: AAS 56 (1964) 107.

^[25] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 14: AAS 57 (1965) 19.

^[26] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 6: AAS 56 (1964) 100.

^[27] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 23: AAS 57 (1965) 27.

^[28] Cfr. Second Vatican Ecumenical Council, Costitution on the sacred liturgy “Sacrosanctum Concilium”, 4 december 1963, n. 48: AAS 56 (1964) 113.

^[29] Paul VI, Apostolic Constitution “Missale Romanum” on new Roman Missal, 3 april 1969, AAS 61 (1969) 222.

^[30] Cfr. Second Vatican Ecumenical Council, Dogmatic Constitution on the Church “Lumen Gentium”, 21 november 1964, n. 13: AAS 57 (1965) 18.

And here's the Apostolic Letter itself:

APOSTOLIC LETTER
ISSUED "MOTU PROPRIO"
BY THE SUPREME PONTIFF

FRANCIS

“TRADITIONIS CUSTODES”

ON THE USE OF THE ROMAN LITURGY PRIOR TO THE REFORM OF 1970

Guardians of the tradition, the bishops in communion with the Bishop of Rome constitute the visible principle and foundation of the unity of their particular Churches. Under the guidance of the Holy Spirit, through the proclamation of the Gospel and by means of the celebration of the Eucharist, they govern the particular Churches entrusted to them.

In order to promote the concord and unity of the Church, with paternal solicitude towards those who in any region adhere to liturgical forms antecedent to the reform willed by the Vatican Council II, my Venerable Predecessors, Saint John Paul II and Benedict XVI, granted and regulated the faculty to use the Roman Missal edited by John XXIII in 1962.In this way they intended “to facilitate the ecclesial communion of those Catholics who feel attached to some earlier liturgical forms” and not to others.

In line with the initiative of my Venerable Predecessor Benedict XVI to invite the bishops to assess the application of the Motu Proprio Summorum Pontificum three years after its publication, the Congregation for the Doctrine of the Faith carried out a detailed consultation of the bishops in 2020. The results have been carefully considered in the light of experience that has matured during these years.

At this time, having considered the wishes expressed by the episcopate and having heard the opinion of the Congregation for the Doctrine of the Faith, I now desire, with this Apostolic Letter, to press on ever more in the constant search for ecclesial communion. Therefore, I have considered it appropriate to establish the following:

Art. 1. The liturgical books promulgated by Saint Paul VI and Saint John Paul II, in conformity with the decrees of Vatican Council II, are the unique expression of the lex orandi of the Roman Rite.

Art. 2. It belongs to the diocesan bishop, as moderator, promoter, and guardian of the whole liturgical life of the particular Church entrusted to him, to regulate the liturgical celebrations of his diocese. Therefore, it is his exclusive competence to authorize the use of the 1962 Roman Missal in his diocese, according to the guidelines of the Apostolic See.

Art. 3. The bishop of the diocese in which until now there exist one or more groups that celebrate according to the Missal antecedent to the reform of 1970:

§ 1. is to determine that these groups do not deny the validity and the legitimacy of the liturgical reform, dictated by Vatican Council II and the Magisterium of the Supreme Pontiffs;

§ 2. is to designate one or more locations where the faithful adherents of these groups may gather for the eucharistic celebration (not however in the parochial churches and without the erection of new personal parishes);

§ 3. to establish at the designated locations the days on which eucharistic celebrations are permitted using the Roman Missal promulgated by Saint John XXIII in 1962.  In these celebrations the readings are proclaimed in the vernacular language, using translations of the Sacred Scripture approved for liturgical use by the respective Episcopal Conferences;

§ 4. to appoint a priest who, as delegate of the bishop, is entrusted with these celebrations and with the pastoral care of these groups of the faithful. This priest should be suited for this responsibility, skilled in the use of the Missale Romanum antecedent to the reform of 1970, possess a knowledge of the Latin language sufficient for a thorough comprehension of the rubrics and liturgical texts, and be animated by a lively pastoral charity and by a sense of ecclesial communion. This priest should have at heart not only the correct celebration of the liturgy, but also the pastoral and spiritual care of the faithful;

§ 5. to proceed suitably to verify that the parishes canonically erected for the benefit of these faithful are effective for their spiritual growth, and to determine whether or not to retain them;

§ 6. to take care not to authorize the establishment of new groups.

Art. 4. Priests ordained after the publication of the present Motu Proprio, who wish to celebrate using the Missale Romanum of 1962, should submit a formal request to the diocesan Bishop who shall consult the Apostolic See before granting this authorization.

Art. 5. Priests who already celebrate according to the Missale Romanum of 1962 should request from the diocesan Bishop the authorization to continue to enjoy this faculty.

Art. 6. Institutes of consecrated life and Societies of apostolic life, erected by the Pontifical Commission Ecclesia Dei, fall under the competence of the Congregation for Institutes of Consecrated Life and Societies for Apostolic Life.

Art. 7. The Congregation for Divine Worship and the Discipline of the Sacraments and the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, for matters of their particular competence, exercise the authority of the Holy See with respect to the observance of these provisions.

Art. 8. Previous norms, instructions, permissions, and customs that do not conform to the provisions of the present Motu Proprio are abrogated.

Everything that I have declared in this Apostolic Letter in the form of Motu Proprio, I order to be observed in all its parts, anything else to the contrary notwithstanding, even if worthy of particular mention, and I establish that it be promulgated by way of publication in “L’Osservatore Romano”, entering immediately in force and, subsequently, that it be published in the official Commentary of the Holy See, Acta Apostolicae Sedis.

Given at Rome, at Saint John Lateran, on 16 July 2021, the liturgical Memorial of Our Lady of Mount Carmel, in the ninth year of Our Pontificate.

FRANCIS

Big impact on things, right?

Well, not as much as might be pondered, but still a very major act.

Let's start with this.  What exactly are we talking about?

Well, this, the Extraordinary Form of the Mass, which is the Mass as celebrated by the "Roman Missal promulgated by Saint John XXIII in 1962."  Note that this isn't, FWIW, a "Vatican II" thing, as 1962 was prior to the conclusion of Vatican II. But that was a reform of the Latin Mass introduced in 1962.  Its coincident, however, with Vatican II, and it tends to be associated with it.

Vatican II, FWIW, didn't mandate that Mass be in the vernacular either. That was separate development, contrary to what is commonly asserted, and it came in on March 7, 1965.  Vatican II was still ongoing and would run to that October.  But again, it was coincident with it, so it may properly be understood as coming about in the same time and in the same spirit.

The  Church here in the United States started doing Mass in English in 1965, when I was two.  And therefore, while I've heard the Latin Mass of 1962, I don't remember it.

The Roman Missal of 1962 was pretty close, I should note, to the Tridentine Mass, which had been introduced in 1570.  If people wonder why some Catholics are upset by these things, well, that provides a good reason why.  Five hundred years of use, with modifications over time, is a really long time.

But the reasons for the change were not without solid reason.  Indeed, in sort of an ironic way, the Church was catching up with the Protestant churches that are closely based on the Catholic Church. The Anglican Communion, for example, was doing Mass in English, not Latin. And the Lutherans did Mass in the vernacular wherever they were.  As nobody speaks Latin on a daily basis, it made sense. After all, the reason that the Latin Rite was originally in Latin, as Latin was the language of the Roman Empire and therefore the global language, basically, in the West, early on.  But not by 1965, to be sure.

Nonetheless, because many Catholics missed the Latin Mass, St. Pope John Paul the Great and Pope Benedict expanded the use of the Extraordinary Form.

Now, Pope Benedict is restricting it. . .sort of.

He is not eliminating it.  He's posing restrictions on its being used, requiring Diocesan permission through the Bishop.^[1]   This was the status the Extraordinary Form had up until St. John Paul the II started to allow a wider use, and then, as noted, Pope Benedict opened it up wider.

Why did they do that?

Well, basically according to Pope Francis they did it in order to accommodate Catholics who were in a state approaching schism as they were so attached to the Pre Vatican II church.  I'm not sure if that's wholly correct.  Many people who weren't SSPX followers retained an attachment to the Latin Mass, and indeed where it's been reintroduced in the US it's been widely popular.  Nonetheless Pope Francis is concerned that it's been the focus point, in a way of, "Rad Trad" Catholics who attach a very high degree of attachment to tradition and whom are pretty solidly aligned against Pope Francis.  Taking him at his word, and he's fully entitled to that, he's reigning the practice in so that this will hopefully cease.

He's going so far as to prohibit new associations being formed in regard to the Latin Mass, which is pretty far indeed.  Frankly, I think he's gone too far there.  And he's also prevented newly ordained Priest from offering it without Papal permission, which more or less will effectively operate to prevent them from offering.

So why was that a concern?

Well, Pope Francis has been highly unpopular with many Traditionalist Catholics.  This certainly isn't universal, but it is also true. Rad Trads really don't like him.  And the latter was proving to be a problem as many were so vociferous in their positions, and so extreme, that they were at the point where they were nearly urging schism, or were bordering on being sedevantists.  

A good example of the latter is Patrick Coffin, the former host of Catholic Answers.  Coffin went from being a solid conservative orthodox Catholic to the increasingly extreme.  Now the host of his own podcast, this has really shown.  Catholics of Coffin's stripe not only don't like the direction of Pope Francis' papacy (which I largely don't like either), but they're insulting to him and have even suggested he's not an authentic Pope, or in some cases, maybe not the Pope at all.  Facing this, Pope Francis, who is nearing both the end of this Papacy and his own earthly life, felt he had to take action.  He frankly may have felt he needed to take action so a successor didn't have to come into office with this problem entact.

All of which suggest that something else may also be looming.

How much does this actually impact most Catholics?  I suppose that depends on where you live.  Here, not much.

I live in the Diocese of Wyoming, and I don't know of any parish that was regularly offering the Extraordinary Form of the Mass.  Indeed, I can think of a single instance of it having been offered since the 1970s changes, that being such an instance at St. Anthony's in Casper several years ago.  There are no doubt more occasions than that, but that's the only one I can personally think of.

Good move?  Well, that depends on your view, I suppose.  Some Rad Trads clearly hang around the border of schism and do threaten the unity of the Church as noted.  But Pope Francis has had a papacy that causes orthodox Catholics concern, which may be much more due to his style than the substance of his reign as the Bishop of Rome.  He's Pope at a difficult time to be sure, with all sorts of problems to deal with.

But is this a travesty?  Certainly not.  It's not something I would have done, which of course is an impossibility as I'm not the Pope, and it's definitely a blow to the loyal orthodox, who don't need one.  But as somebody noted on Twitter, it's a bit of a blow that was coming, as the really loud Rad Trads just simply couldn't hold their tongues.  It shouldn't be a blow to anyone's faith, unless they are an extremist who already was there, and it can be viewed in more than one way.

Indeed, I think you nearly have to view it in more than one way as the Church is enormous and growing like crazy in much of the globe.  If you are a rank and file Catholic in Wyoming, or North Dakota, or Montana, or West Texas. . . it probably really doesn't impact you much, if at all.  If you are in one of the growing communities where the Latin Mass had become popular, it clearly does.

And indeed, the fact of the matter is that orthodoxy is growing in Catholicism, and this move seems to both grasp this and fail to appreciate it. The prohibition on newly ordained Priests from offering it particularly seems to fit in this category.  Young Priests aren't adopting the Latin Mass because they remember it from their youth . . . I'm 58 and I don't remember it. . . they're adopting it because their highly orthodox and rediscovered it, along with a lot of other things.

It's that group for which this is particularly a blow.  American Catholics had to endure the long 1970s during which their church's architecture was messed with, bad music was introduced, and the "teen life Mass" made its appearance.  And they still have to deal with now elderly left wing Catholics who have never really left the 1970s.  It'll be hard for this group, even it is not intended, not to receive this as a slap in the face by a Boomer generation that just won't acknowledge that times have changed.

But it likely isn't intended that way.  Pope Francis is an Argentinian, but Argentina is a Catholic culture, unlike the United States, and he's very European in his outlook.  I suspect its' difficult for those who come from cultures like that to realize that the weak Catechisis of the 1970s isn't made up for culturally and that there's strong competition from other faiths on a constant basis.  The JFK effect in which American Catholics became more American than Catholic greatly weakened the faith in the United States and the damage from that and the 1970s only really started to be fully repaired in the 1990s.  Older liberal Catholics have resisted that.

Which brings us to something else. With Pope Francis now having taken action, effectively, against Rad Trads, I suspect the German Bishops are next.  If Rad Trads were a constant thorn in Pope Francis' side, the German Bishops are nearly outright ignoring him.

My suspicion is that will be the next move.

Footnotes:

1.  Several dioceses have already acted to give permission in their territory.  See below.

St. Mary's Catholic Church. Park City, Utah.

This is the beautiful St. Mary's Catholic Church in Park City, Utah.   The Church is obviously of relatively recent construction, although I don't know the vintage.

 

Lex Anteinternet: A Corrective Warning.

Lex Anteinternet: A Corrective Warning.: 

A Corrective Warning.

We started off to comment on a couple of newsworthy items from the Catholic news sphere the other day but like a lot of things here, we only got to one, the recent Prime Minister of the United Kingdom's wedding.  We posted on that, we'd note, on a companion blog, which is where we intended and still more or less intend to comment on another thing, which was a recent change in Canon Law regarding punishments under the law for certain things.

The latter item created quite an odd stir on the Internet for reasons that are really unclear.  That was what the second post was going to more or less deal with.

Since that time, however, something we've dealt with here before has come up as a major news story, that being the almost certain move of Catholic Bishops to deny politicians the reception of the Eucharist if they publicly support abortion. This is in the news as it will impact the President, Joe Biden.

For sincere Catholics this news is both way overdue and the reaction to it incredibly surprising.  It's also had the impact of smoking out liberal cafeteria Catholics whose attachment to their faith is tempered by their politics and world view.  

To start off with, the Catholic faithful have long wondered why Catholic Bishops allow politicians to take the wishy washy "I'm personally opposed to abortion but. . ." cop out.  

The entire matter, as Canon Lawyer Edward Peters noted on, of course, Twitter seems pretty canonically clear.  Hence the surprise on the Captain Renault like "shocked shocked" reaction some liberal Catholics have been all atwitter with.

Here's the basics of it.

Catholics believe that every human being, no matter their condition or state in life, have a right to lift and that killing a human is homicide. This is the case whether or not a person is young or old, health or ill, intelligent or unintelligent, physically fit or dramatically impaired.

And it applies whether a person is born, or not. Catholics believe that a person's right to life is absolute, tempered only by the right of self defense.

Indeed, the last time the Church made news on this was when the Church modified the Catechism to provide that penal institutions and measurements had improved so much over the years that the death penalty was no longer morally justified.  This caused Catholic trads to be all atwitter in some instances.

That, however, was a mere development in a direction that Pope St. John Paul II had started decades ago.

The current controversy isn't even a new development in anything.  Catholics have held that abortion is infanticide since ancient times.  The sin has been regarded as so serious in more modern times that technically Canon Law precludes a confessor from forgiving it, requiring a Bishop to do that.  However, in many places, including the United States, the Church also has recognized that the sin is so common that this was unworkable and Bishops have extended permission to all confessors to forgive it.  A few years ago the Pope did that for the entire church worldwide, although I'm not up to speed on the current status that.

The Church has also always had a doctrine regarding "cooperation with evil".  Generally, "remote cooperation with evil" is regarded as inevitable. But direct open cooperation with evil can be a mortal sin.  For example, the driver of a getaway car in a robbery can't take the position that he's only a driver.  He's assisting in a great sin.  

Perhaps more illustratively, selling a handgun over the counter to somebody who intends to commit murder with it isn't a sin at all, if you have no knowledge of what he intends to do with it. But if a person specifically asks for somebody to provide a gun for a murder, a person can't morally do it.

This gets us to our current topic. The Church's concepts in this area, many of which tend not to be fully fleshed out, have long held that where politicians directly cooperate in an evil, just like where anyone else does, they bear moral responsibility for it and can be denied Communion.

For example, during the 1960s when desegregation was taking place, the Bishop of the Archdiocese of New Orleans, Bishop Joseph Rummel, took the position that segregation was a great evil and, in 1962, excommunicated three Catholics in the diocese for organizing protests against desegregation in the diocese.  More correctly the excommunications were for defying Church authority. Two of the three recanted and were then reinstated to communion with the Church.

All of that is instructive as actions of this type are designed to be corrective, not punitive.  The thought is that a person is committing a great sin and the action is necessary to instruct them in that fact in a way that can't be ignored.

That's the thought here.

It's openly and obviously the case that Catholic politicians who have openly allowed for advanced positions that the Church has regarded as gravely evil should have correction long ago.  Conservative Catholics have long argued for this, but many rank and file Catholics have been baffled by it as well.  Now its going to happen.

Liberal Catholics, in many instances, are having a fit, but they ought to stop and pause for a moment.  It's always been accepted by the Catholic Church that to be a Catholic wasn't going to win you any friends.  On the contrary, Christ warned and the Church still holds that it would instead draw to you abuse.  It's expected that to be a Catholic, and holding the tenants of the Faith seriously, means you'll lose friends, family and even up to your life in some circumstances.  No "health and wealth" gospel here.  Not by a long shot.

The Church, in may people's views, should have taken this step long ago.  However, the thought seems to have been that there was a fear that taking it would drive people in this category further away.  The risk, on the other hand, was what the title of one of the linked in items below notes, that being scandal.

Now it seems that the Church has finally reached the point where its decided to do what many faithful Catholics in the pews have urged be done for many years, that being to deny Communion, which is not the same we'd note as Excommunication, to public figures who are openly and obviously assisting an evil.  

Some Catholics who take a liberal view of theology are now busy making what amount to real misstatements about the Church's theology.  I saw, for example, somebody who represented themselves as a CCD teacher noting that to be a Catholic doesn't mean accepting Humane Vitae.  Oh, yes, it does.  What being a Catholic means is that your life will be more difficult than others, including other Christians.

The Church, in taking this step, is taking it, at a point in which in some parts of the globe, as is often noted, the Church has been in decline. It's rarely noted that its expanding at an exponential rate elsewhere.  Where its in decline are in those areas where it has sought to accommodate the world the most. The parts of the Church internally that have grown the most in recent years are those parts everywhere which are the most observant.  That's a lesson for every organization everywhere, but the irony of this act now, which really won't occur until at least the end of the year, is that the times actually give liberty for the Church to take the action.  If it doesn't win the Church secular friends, it doesn't have any, anyway.  And if it causes those who have light attachments to the Church's teachings to be upset, perhaps they should deeply consider the nature of a Pearl of Great Price, and if they expected to win Heaven easily.

And if it seems that the Church is now out of sink with the World, well, it's never been in sink with it ever. When its been most in sink with it, things have not gone well for the Church. . . or the world.

Will Biden recant?  Or Pelosi?  That's hard to say.  Decades of supporting grave evil will have built up a great pride that will be hard for them to overcome.  But that they need to overcome it is at least a warning they need to receive.  We can pray that they do.  We can pray that everyone does.

Related threads:

2020 Election Post Mortem VII. Joe Biden and the "Catholic vote".

Archbishop Chaput says what should have been said long ago. Scandal.