Newsletters from New Brighton Now Downloadable from LMS Website
Holy Week and the Sacred Triduum at St Mary Moorfields, London
Report from the Isle of Wight
The Perfect Book for Holy Week
A Momentous Weekend for Traditional Catholics, Part 3: Bishop Drainey's Homily to the LMS York Pilgrimage
A Momentous Weekend for Traditional Catholics, Part 2: The Official Establishment of SS Peter, Paul and Philomena, New Brighton
A Momentous Weekend for Traditional Catholics, Part 1: The LMS York Pilgrimage
News of Masses in Clifton Diocese and Appeal
Holy Week Services
Book Now for the 3rd Annual LMS Walking Pilgrimage to Walsingham, 24-26 August 2012
LMS Sponsored Places on Chartres Pilgrimage All Gone!
Your Prayers, Please
LMS Pilgrimage to York in Honour of St Margaret Clitherow in Presence of Diocesan Bishop
Opening Ceremony of Institute of Christ the King Shrine in New Brighton
Vatican Communique on Society of St Pius X
Second Traditional Position Paper Published
Bishop Schneider on the Traditional Mass and the New Evangelisation
Annual High Mass at Downside Abbey on Saturday, 5 May
Mass in Devizes for the Feast of the Annunciation
The Great Northern Pilgrimage: Come and Join us on the LMS Pilgrimage to York on 24 March
Only One More Sponsored Place Left for Chartres Pilgrimage!
Update on FIUV Position Papers
Masses in Hainault
Requiem for the soul of Christine Ackers on Friday 9 March
FIUV Position Papers on the 1962 Missal
LMS Residential Latin Course, 23-29 July 2012
LMS Sponsors Places on Chartres Pilgrimage
Canon Olivier Meney, ICKSP, Rector of the Shrine of SS Peter, Paul and Philomena in New Brighton, Merseyside, which had its official establishment last weekend, produces a weekly newsletter for parishioners at the Shrine. We know that these are of interest to many other people who do not live in the Wirral, so the LMS is now making them available on our website in PDF. They can be downloaded from here.
We are delighted to be returning to St Mary Moorfields in the City of London (Eldon Street, EC2M 7LS) for our Holy Week and Sacred Triduum services, thanks to the kind permission of parish priest Fr Peter Newby, who will be celebrant on Maundy Thursday for a combined LMS/parish Mass in the Extraordinary Form. Liverpool Street and Moorfields Tubes are 3-4mins' walk away.
The times of services are as follows:
Holy Wednesday, 4 April, 6.30pm: Tenebrae
Maundy Thursday, 5 April, 6.30pm: Solemn Mass of the Lord's Supper
Good Friday, 6 April, 5.30pm: Solemn Liturgy for Good Friday
Holy Saturday, 7 April, 4.00pm: Easter Vigil
We are very fortunate to have as our choir Cantus Magnus, directed by Matthew Schellhorn, our Southwark North Local Rep, who will be providing some wonderful music for Holy Week.
Here is the musical programme which will accompany the Divine Liturgy:
Wednesday 4 | St Mary Moorfields 6:30pm Tenebrae
Tenebrae Responses Gesualdo
Benedictus Gesualdo alt. plainsong
Christus factus est Plainsong
Thursday 5 | St Mary Moorfields 6:30pm Solemn Mass for Maundy Thursday
Introit: Nos autem Plainsong
Kyrie IV Plainsong
Gloria: Missa Pange lingua Josquin
Gradual: Christus factus est Plainsong
Mandatum antiphon I: Mandatum novum Plainsong
Mandatum antiphon IV: Domine, tu mihi lavas pedes Garcia
Mandatum antiphon VIII: Ubi caritas Plainsong
Offertory: Dextera Domini Plainsong
Offertory motet: Hoc corpus Robledo
Sanctus-Benedictus: Missa Pange lingua Josquin
Agnus Dei: Missa Pange lingua Josquin & Agnus Dei III Plainsong
Communion: Dominus Jesus Plainsong
Communion motet: Ubi caritas et amor Duruflé
Translation of the Blessed Sacrament: Pange lingua (plainsong Mode 3 alternatim falsobordone) Palestrina
Friday 6 | St Mary Moorfields 5:30pm Solemn Liturgy of the Lord's Passion on Good Friday
Responsory I: Domine audivi Plainsong Mode 2 alt. falsobordone Viadana
Responsory II: Eripe me Plainsong Mode 2 alt. falsobordone Viadana
Passion according to John Victoria
Improperia [I: Popule Meus & II: Ego propter] Victoria
Antiphon: Crucem tuam (Mode 4) Plainsong
Crux fidelis & Pange lingua Plainsong [if required]
During return of the Blessed Sacrament:
Antiphon I: Adoramus te, Christe Rosselli & plainsong
Antiphon II: Per Lignum Vecchi [if required]
Antiphon III: Salvator Mundi Viadana [if required]
During Communion: Caligaverunt Victoria
Saturday 7 | St Mary Moorfields 4:00pm Mass of Easter Vigil
Canticle: Cantemus Domino Plainsong
Canticle: Vinea factua est Plainsong
Canticle: Attende, caelum Plainsong
Sicut cervus Falsobordone (Anon XVI century)
Alleluia: V. Cofitemini... quoniam bonus Plainsong
Coronation Mass (G, S-B) Mozart
Organ offertory: Ciaccona in G major Muffat
Communion motet: O sacrum convivium Messiaen
Benedictus (organ acc. psalm verses; alt. plainsong)
Organ: Sonata in F minor Op.65 No. 1 (Allegro assai vivace) Mendelssohn
Here is a report from our Local Representative on the Isle of Wight, Peter Clarke:
'The Isle of Wight had the traditional 40 Hours Exposition of the Blessed Sacrament at St. Mary’s Church, Ryde over the Passiontide weekend (pictured, right). Many people visited the church and parish groups / societies led a prayer / meditation. The Rosary, Divine Mercy Chaplet and litanies were recited at regular intervals and the 40 Hours was commenced and concluded with a procession around the church. Two Latin (E.F.) Masses were offered. The parish priest, Fr. Anthony Glaysher, recommended this devotion to the faithful as an ideal way to prepare for Passiontide and to understand and appreciate Almighty God’s love for His people.
'Latin Mass was offered at the Lady Chapel in St. Mary’s on the Feast of the Annunciation (see photo, below left). This feast also marked the anniversary of the birth of Elizabeth, Countess of Clare (1793); foundress of St. Mary’s Church.
'We were pleased that Monsignor Antony Conlon was staying in Ryde over the Easter holiday. This enabled us to have Latin (E.F.) Masses on both Palm Sunday and Easter Sunday.
'The parish priest of St. Mary’s, Ryde, Fr. Anthony Glaysher, now has two (E.F.) Masses a week:- Tuesdays at 12 noon and on Thursdays at 7.00pm, with a Holy Hour before from 6-00pm. The monthly Sunday Mass is now on the first Sunday of each month at 6.00pm. Please telephone to confirm if you are coming from “over the water”.
'The parish welcomes priests who offer the Extraordinary Form of the Mass. Why not visit our historic church in Ryde and see the beautiful Isle of Wight. Contact Peter Clarke. Tel. 01983 566740 or 07807176512.'
Festa Paschalia: A History of the Holy Week Liturgy in the Roman Rite by Philip J Goddard
This book provides the first comprehensive history in English for eighty years of the origins and development of the Holy Week liturgy in the Roman Rite. Describing how the first apostles and disciples, and their immediate successors, came during the years following AD33 to celebrate an annual feast of the Resurrection, and the form which this first-century celebration took, it goes on to explain in detail how the ceremonies with which we are familiar today began in fourth-century Jerusalem. These ceremonies were then elaborated and developed during the early and late Middle Ages in Western Europe, particularly in the Frankish Kingdom, and at Rome itself, down to the tridentine reform of the sixteenth century, a reform which endured for some four hundred years with very little change.
Looking at the two significant twentieth-century reforms of the rites, that of 1955 and that of 1970, Philip J Goddard then explains the various changes which were made, the sources from which innovations were introduced, and the reasons for the introduction of those changes and innovations, as given (so far as possible) by those involved in making them.
While accessible to the ordinary reader with no particular knowledge of liturgical history, this study will be of great interest to liturgical specialists and scholars, to those in seminaries and religious orders or to clergy interested in the history of the Roman liturgy. Comprehensive notes give full references to both primary and secondary sources.
You can buy it from us online (see below - choose the correct postage depending on which country you're in), by phone (020 7404 8284) or by post (cheques payable to 'LMS')
We reproduce in full the text of Bishop Drainey's homily to the LMS Pilgrimage in York last Saturday. It is certainly worth taking the trouble to read the whole of it. In it the Bishop talks about the moral relativism and religious indifferentism that plagues contemporary secular society, quoting from the Holy Father as he does so, and contrasting this with the commitment and faith of St Margaret Clitherow. We thought that visitors to our website would be interested in reading this encouraging sermon for themselves.
HOMILY GIVEN ON SATURDAY, 24 MARCH 2012 AT THE CHURCH OF ST WILFRID, YORK BY RT REV TERENCE DRAINEY, BISHOP OF MIDDLESBROUGH
'When you are listening to a conversation, does it ever happen to you that you hear an expression or a phrase as if for the first time? Perhaps the particular expression strikes you as amusing, bizarre or even shocking. Yet you have heard it over and over again and have used it so often in your own conversations. While reflecting about what to say today on this wonderful occasion of honouring St Margaret Clitherow, once a citizen of this great city of York, two such sayings came to mind. They are rather obvious, and are used quite frequently in peoples’ conversation – “Oh, I could die for it” – meaning this is something I really want, I really desire with every ounce of my being, without it I could not live; and “I would stake my life on it”, meaning something which is fundamental, right, true necessary, something which cannot deceive or let you down. It is interesting that in an age almost defined by relativism, where it appears hard to proclaim anything as absolute, fundamental and common to all, that we use such graphic and shocking language.
'This relativism seems to permeate our world today to such an extent that it is part of the cultural and societal air that we breathe. If we are not on our guard it will taint us and affect us. It is an evil about which our Holy Father, Pope Benedict has spoken on many occasions. Just listen to a few of his words:
"There is (also) something sinister which stems from the fact that freedom and tolerance are so often separated from truth. This is fuelled by the notion, widely held today, that there are no absolute truths to guide our lives. Relativism, by indiscriminately giving value to practically everything, has made “experience” all-important. Yet, experiences, detached from any consideration of what is good or true, can lead, not to genuine freedom, but to moral or intellectual confusion, to a lowering of standards, to a loss of self-respect, and even to despair." (WYDSYD08 Thursday 17.07.08.)
'And we know this is not something new in our world. Recently I was re-reading the famous “Biglietto Speech” of Blessed John Henry Newman on the occasion of his elevation to the Cardinalate on 12th May 1879. He says:
"Liberalism in religion is the doctrine that there is no positive truth in religion, but that one creed is as good as another, and this is the teaching which is gaining substance and force daily. It teaches that all (religions) are tolerated, for all are matters of opinion. Revealed religion is not truth, but sentiment and taste; not an objective fact, not miraculous; and it is the right of each individual to make it say just what strikes his fancy. Never was a device of the Enemy so cleverly framed and with such promise of success."
'Margaret Clitherow lived in a very different age, with very distinct values and ideas. We tend to think of it as a very stable, if not a staid society. Things remained as they always had been, the status quo was all important. While, in the main, this was true, religion and faith, local and international politics were very turbulent at that time and there was much confusion in peoples’ minds and lives. Very much against the flow, Margaret Clitherow chose a path, a way of life which was going to bring her into collision with not only social mores, family and friends, but also with the highest authority in this land.
'She felt with all her heart that what was happening around her was neither just, true nor good. On all these things she felt she had to stake her life, literally, for they were things she could die for! So deep was her conviction, her faith in this that nothing could turn her away from the course she had taken, neither death nor life, no angel, no prince, nothing that exists, nothing still to come, not any power, or height or depth, nor any created thing.
'It perhaps seems strange to us today that someone should give their life for such theoretical, theological niceties. The arguments of our age turn around the fulcrum of whether or not anything can be of such value and certainty that we should give our lives for it. Yet, again, while this argument rages, many of our young men and women are giving their lives as a result of armed conflict throughout the world!
'St Margaret Clitherow was willing to die for the truths which she held as absolute and sacrosanct. For her they were to die for! However, not without fear, not without recognising her human frailty. On receiving the notice of her sentence she said: I am according to the Queen’s Majesty’s law judged to die, and while my spirit is willing, my flesh repines. My cause is God’s and it is a comfort to die in his quarrel; flesh is frail, but I trust in my Lord Jesus that he will give me the strength to bear all troubles and torments which will be laid upon me for his sake. I shall die on Friday next. I now feel the frailty on mine own flesh which trembleth at the news, although my spirit greatly rejoiceth.
'And it wasn’t just she who would suffer as a result of the sentence. John, her husband, almost beside himself with grief cried out: Alas, they will kill my wife. Let them take all I have to save her for she is the best wife in all England and the best Catholic also.
'Why honour St Margaret Clitherow, wife and mother, kind neighbour and friend, sincere believer and authentic witness to her faith, even to the point of offering her life in a martyr’s death? In a sceptical and suspicious age, the only argument that speaks convincingly is the force of personal witness. We need to know that there are truly things on which we can stake our lives. We need to understand that there are things to die for, even today. And it is us who are called to be witnesses of this; not just for the good of our particular denomination, our chosen creed, but so that all may see and understand that truth and freedom will lead us to genuine joy and hope.
'Again, if I may, I would like to finish by quoting from Pope Benedict XVI: "Empowered by the Spirit, and drawing upon faith’s rich vision, a new generation of Christians is being called to help build a world in which God’s gift of life is welcomed, respected and cherished – not rejected, feared as a threat and destroyed. A new age in which love is not greedy or self-seeking, but pure, faithful and genuinely free, open to others, respectful of their dignity, seeking their good, radiating joy and beauty. A new age in which hope liberates us from the shallowness, apathy and self-absorption which deaden our souls and poison our relationships. (Dear young friends,) the Lord is asking you to be prophets of this new age, messengers of his love, drawing people to the Father and building a future of hope for all humanity." (Pope’s homily at the Mass at Randswick Racecourse – WYDSYD08 Sunday 20.07.08)
'St Margaret Clitherow, pray for us.'
In what must be seen as a breakthrough moment in the history of the Traditonal Mass, and indeed the Church, in England, Saturday, 24 March marked the official establishment of the Shrine of SS Peter, Paul and Philomena as this country's first Traditional Shrine, as envisaged by the motu proprio Summorum Pontificum.
Thanks to the far-sightedness of Rt Rev Mark Davies, Bishop of Shrewsbury (pictured, right), the Institute of Christ the King Sovereign Priest are now running a shrine dedicated to Eucharistic Adoration for the whole diocese and of course all Masses and Sacraments, as the bishop confirmed on Saturday, will be in the Extraordinary Form.
The church was filled with standing room only. The official count was 1046 people. Bishop Davies was assisted by, inter alia Canon Olivier Meney, the Shrine's Rector, and Canon William Hudson, Pro Provincial of the ICKSP for England. Also present, singing were the six of the Institute's nuns, The Adorers of the Royal Heart of Jesus. After Mass many people travelled the short distance to the newly refurbished Floral Pavilion (it was opened recently by HM The Queen) for a reception.
Here are a few pictures taken by Philip Chidell who has a Flickr page with more photos of the day.
Here are some more links which are also worth looking at:
What a weekend! The North of England was host to two major events for Catholics attached to the Traditional Mass: The LMS's Annual York Pilgrimage in honour of St Margaret Clitherow and the official opening of the new Traditional Shrine of SS Peter, Paul and Philomena at New Brighton on Merseyside. Both events were in the presence of the respective diocesan bishop. Such an occurrence even five years ago would have been thought unthinkable. This shows how much progress has been achieved thus far.
In our first report, we have an account of the York Pilgrimage, which was a very important public witness to the Catholic Faith (including a procession through the streets of this ancient city). Such a public witness is particularly important in light of the recent torrent of criticism of the Catholic Church's stance on the 'gay marriage' issue. It is increasingly important that pilgrimages of the sort organised by the LMS on Saturday last are taken by the faithful as opportunities to show a wider public that we will not be silenced and will continue to show our faith in Our Lord despite the brickbats in the media.
One of the many people present at the York Pilgrimage was the LMS's Local representative for Hexham and Newcastle Diocese, David O'Neill. Here is David's report:
'Solemn High Mass was celebrated by Fr Michael Brown with Fr John Cahill as Deacon & Fr Michael Hall as Sub Deacon. Rt Rev Terence Drainey, Bishop of Middlesbrough (pictured above preaching), presided at the faldstool with Mgr David Smith as his Assistant Priest and Fr Stephen Brown as Deacon at the Throne. The Mass was celebrated in St Wilfrid's Church in York. Servers from local dioceses took part including 5 from Hexham & Newcastle. The First MC (looking after the bishop) was Richard Hawker from Hull, the Second MC (of the Mass) was David O'Neill. Also from Hexham & Newcastle were Keith McAllister & Carl Watson & 2 sons from Darlington.
'The music was provided by The Rudgate Singers who welcomed the bishop with 'Ecce Sacerdos Magnus' by Tomas Luis Victoria (1548-1611) &, as he vested at the throne, 'Locus Iste' by Anton Bruckner (1824-1896). 'The Ordinary of the Mass was 'Missa Summi et Aeterni Sacerdotis' by Jeffrey Ostrowski (b 1981). The Offertory motet was 'Laetatus Sum' by Alessandro Scarlatti (1660-1725), the Communion motet was 'Ave Verum Corpus' by Johan de Wael (b1968). The Proper was from the Graduale Romanum of the 'Mass of a Holy Woman Martyr'. Following Mass the choir sang 'Ave Regina Coelorum' by Nicolas Gombert (1495-1560).
'Following Mass the bishop led the procession through York praying the Rosary. We stopped at St Margaret's Shrine in The Shambles where the 'Salve Regina' was sung. A stop was also made at Ouseburn Bridge where St Margaret was martyred on 25 March 1586 leaving her husband John (a Protestant) and 3 young children. She was 33 years old. Her feast day is kept on 26 March in the current Roman Catholic calendar. Her body rescued from the dung heap where she was buried in secret, and some 6 weeks later it was dug up and found to be incorrupt. Her hand was removed and is preserved in the Bar Convent in York.
'On reaching English Martyrs Church the bishop gave Benediction of the Blessed Sacrament and the congregation venerated St Margaret's hand.' More photos can be seen here and here. More pictures of the day's events will follow soon.
Photo credits above: Frank Erskine and Andrew Sheffield
We have received good news from the Clifton Diocese. But firstly there is an appeal to men in Clifton Diocese. Priests offering the Traditional Latin Mass are experiencing a lack of altar servers, especially to help Father Alexander Redman at St Dominics in Dursley.
To give you an idea the High Mass at Devizes for the Annunciation Father Redman reports: "There will be four priests there: three as sacred ministers, and the fourth as preacher. However, only two servers can be found!"
Serving the Mass is not hard in the least, the LMS offers training days, especially the upcoming LMS Priest and Server Training Conference in April, has resources such as The Plain Man's Guide, The Celebration of Mass by O'Connell, and Altar Server cards in small and large print, for sale.
The Priestly Fraternity of Saint Peter also runs regular Altar Servers training days in Reading which come highly recommended. There is also the Guild of St Tarsicus an altar servers guild specifically for the Traditional Rite of Mass.
So we appeal to you men, to please step up and serve the Lord and His Priests.
Announcements for Clifton Diocese:
On Saturday 5th May there will be a Solemn High Mass at Downside Abbey, celebrated by Dom Boniface Hill, at 11am.
The Abbot will preach, and the St John's Festival Choir will sing the Missa 'O Rex Gloriae' by Lobo.
At the Offertory will be "Ave Jesu Christe" by the sixteenth century English recusant exile Peter Phillips, and at Communion "Ave Maria" by Clemens non Papa.
There are also some Mass time changes to note:
Masses at St. George's Taunton will take place as follows:-
The April Mass at Our Lady of Lourdes, Weston-super-Mare will now take place on Saturday 14th April at 9.30 a.m.
Full listings of services in the Traditional Rite in England and Wales, including the Sacred Triduum, are now available to download here: Traditional Masses during Holy Week 2012.
Listings are updated as we receive more information. Please let us know of any that we've missed.
We are now taking bookings for this summer's LMS Walking Pilgrimage from Ely to Walsingham. The dates are Friday, 24 August to Sunday, 26 August.
Full details, including online booking, can be viewed here.
For non-walkers, there will be a coach leaving from London on the Sunday, in time for the final Sung Mass of the pilgrimage at the National Shrine. Last year we had three to four hundred people attending. Mass there starts at 2pm. Details about the coach will follow later. Of course, you are very welcome to make your own way to Walsingham for the Sunday Mass too!
There will be Sung Mass every day of the pilgrimage and these are open to everyone, even if you are not taking part in the pilgrimage itself. Do come and attend the Masses if you can. This includes in the family chapel at Oxburgh Hall (pictured above), a recusant house with its own priest hole. The times and locations are as follows:
Friday, 24 August: St Etheldreda’s Catholic Church, 19 Egremont Street, Ely, CB6 1AE 6.15am
Saturday, 25 August: Oxburgh Hall, Oxborough, near Swaffham, Norfolk PE33 9PS 8am
Sunday, 26 August: Chapel of Reconciliation, Catholic National Shrine, Walsingham, 2pm
The total distance covered by the walking pilgrims over three days is around 65 miles. We have had people of all ages, young and old, complete the route in previous years. The landscape is quite contrasting. The first day from Ely is across the low, flat landscape of the Cambridgeshire Fens. The countryside then becomes slightly (but only slightly) more hilly (undulating would be a better description) and much more green - trees and hedgerows are in abundance as you make your way across Norfolk. Along the way there will be communal praying of the Rosary, hymn singing and periods of silence or quiet reflection, as well as ample opportunity to talk to your fellow pilgrims, get to know them, and strike up new friendships.
There will be support vehicles tracking the walkers along the route, so if you are unable to complete the next leg, a car will be on hand to carry you forward. There will also be regular water breaks (the support vehicles carry plenty of water supplies for anyone who needs it). Your luggage is also carried by the support vehicles - you only need to take a day bag on your back.
We are in need, not only of pilgrims, but of people volunteering to fill support roles. So if you would like to help, please contact us on email@example.com or phone the LMS office on 020 7404 7284.
Our Lady of Walsingham, pray for us!
he twelve sponsored places on the Traditional Paris to Chartres Pilgrimage have now all been taken. However, there are still places left on the pilgrimage at the full price of £250. Further details can be found here.
Could we ask for your prayers, please, for our East Anglian Local Representative Dr Kevin Marshall and for his family too? Thank you.
Next Saturday, 24 March, sees the second LMS Pilgrimage to York. Last year's event attracted hundreds of pilgrims from across the country and beyond.
Mass is at 1.30pm in St Wilfrid's Church, Duncombe Place, York YO1 7EF (next to the entrance to York Minster) and will be in the presence of Rt Rev Terence Drainey, Bishop of Middlesbrough. Following Mass there will be a Public Procession through the ancient streets of York past the Shrine of St Margaret Cltherow and past her place of martyrdom on Ouse Bridge. The procession will end at English Martyrs' Church in Dalton Terrace, York YO24 4DA, where there will be Solemn Benediction and Veneration of the Relic of St Margaret at 4.00pm.
This is a wonderful opportunity to give a very public witness to the Faith. Many pilgrims last year stayed in York for the weekend. If you do, there will be Traditional Mass at English Martyrs Church on the Sunday at 4pm.
The Official Grand Opening of the Shrine of SS Peter, Paul and Philomena, New Brighton, Merseyside, will take place on Saturday, 24 March. This is the first Traditional parish in Britain under the motu proprio Summorum Pontificum and is a breakthrough in the life of the Catholic Church in England and Wales.
Mass starts at 10.30am and will be in the presence of Rt Rev Mark Davies, Bishop of Shrewsbury. It will be followed afterwards by a reception at the Floral Pavilion Conference Centre in New Brighton, just down the hill from the church.
There is an unfortunate clash, of course, with the LMS's York Pilgrimage on the same day (see above). Both the Institute and the diocese of Shrewsbury have been very apologetic about this. If anyone had predicted, even five years ago, that there would be two Traditional events on the same day, each with the diocesan bishop present, you wouldn't have believed them! That shows how much progress has been made since Summorum Pontificum.
If you are able to bi-locate, now could be the time to do it!
Here is a poster of the event.
Given below is the text of a communique relating to the Society of St. Pius X, released this morning by the Holy See Press Office.
'During the meeting of 14 September 2011 between Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith and president of the Pontifical Commission ‘Ecclesia Dei,’ and Bishop Bernard Fellay, superior general of the Society of St. Pius X, the latter was presented with a Doctrinal Preamble, accompanied by a Preliminary Note, as a fundamental basis for achieving full reconciliation with the Apostolic See. This defined certain doctrinal principles and criteria for the interpretation Catholic doctrine, which are necessary to ensure faithfulness to the Church Magisterium and "sentire cum Ecclesia".
'The response of the Society of St. Pius X to the aforesaid Doctrinal Preamble, which arrived in January 2012, was examined by the Congregation for the Doctrine of the Faith before being submitted to the Holy Father for his judgement. Pursuant to the decision made by Pope Benedict XVI, Bishop Fellay was, in a letter delivered today, informed of the evaluation of his response. The letter states that the position he expressed is not sufficient to overcome the doctrinal problems which lie at the foundation of the rift between the Holy See and the Society of St. Pius X.
'At the end of today's meeting, moved by concern to avoid an ecclesial rupture of painful and incalculable consequences, the superior general of the Society of St. Pius X was invited to clarify his position in order to be able to heal the existing rift, as is the desire of Pope Benedict XVI.' (VIS)
The latest paper is on Liturgical Piety and Participation. It addresses the objection to the Traditional Mass that it makes it harder to participate in the Mass, what with it all being in Latin, or silent, with the priest having his 'back to the people' and so on. The argument of the paper is that, in fact, these and similar things makes it easier to participate, because they communicate the necessary sense of awe. They contribute to the 'sacrality' praised by the Holy Father as a feature of the tradition.
The next Position Paper will be published in a fortnight and will be on the manner of receiving Communion.
Bishop lists 'Five Wounds to the Liturgical Mystical Body of Christ', including Offertory Prayers of Novus Ordo and use of female readers and acolytes
'At present and in various places on earth there are many celebrations of the Holy Mass regarding which one might say, as an inversion of Psalm 113:9: “To us, O Lord, and to our name give glory.” To such celebrations apply Jesus’ words: “How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek?” (Jn 5:44).'
- Bishop Athanasius Schneider, 15 January 2012
The above quotation comes from a talk given by Bishop Athanasius Schneider of Kazakhstan in France this January on the subject of 'The Extraordinary Form and the New Evangelisation'.
It contains strong condemnations of many modern liturgical practices, including the use of female readers and acolytes, and, astonishingly, the Offertory Prayers of the Novus Ordo, which Bishop Schneider describes as among the 'Five Wounds to the Liturgical Mystical Body of Christ'.
Paix Liturgique has now issued a full and unabridged translation of the Bishop's powerful talk. We reproduce the translation below with acknowledgements to Paix Liturgique.
BISHOP SCHNEIDER AND THE LITURGY: MILESTONES FOR THE THIRD MILLENNIUM
On 15 January 2012, the Parisian association Réunicatho, which came into being shortly after the motu proprio Summorum Pontificum, held its fourth meeting for Catholic unity. We here present an unabridged translation of the keynote address given by the conference's guest of honour, Bishop Athanasius Schneider, on the theme of "The Extraordinary Form and the New Evangelisation."
Bishop Schneider, who is auxiliary bishop of the archidiocese of Saint Mary of Astana and Secretary of the Kazakhstan Conference of Catholic Bishops, is the author of Dominus Est - It is the Lord!, Reflections of a Bishop of Central Asia on Holy Communion, published by Newman House Press.
(headings added by the editors)
I –Turning our gaze towards Christ
In order to speak of new evangelisation correctly, it is necessary first to turn our gaze towards Him Who is the true evangelizer, namely Our Lord and Saviour Jesus-Christ, the Word of God made Man. The Son of God came upon this earth to expiate and redeem the greatest sin, sin par excellence. And this sin, humanity's sin par excellence, consists in refusing to adore God, in refusing to keep the first place, the place of honour, for Him. This sin on the part of man consists in not paying attention to God, in no longer having a sense of the fittingness of things, or even a sense of the details pertaining to God and to the Adoration that is His due, in not wanting to see God, in not wanting to kneel before God.
For such an attitude, the incarnation of God is an embarrassment; as a result the real presence of God in the Eucharistic mystery is likewise an embarrassment; the centrality of the Eucharistic presence of God in our churches is an embarrassment. Indeed sinful man wants the center stage for himself, whether within the Church or during the Eucharistic celebration; he wants to be seen, to be noticed.
For this reason Jesus the Eucharist, God incarnate, present in the tabernacle under the Eucharistic form, is set aside. Even the representation of the Crucified One on the cross in the middle of the altar during the celebration facing the people is an embarrassment, for it might eclipse the priest's face. Therefore the image of the Crucified One in the center of the altar as well as Jesus the Eucharist in the tabernacle, also in the center of the altar, are an embarrassment. Consequently, the cross and the tabernacle are moved to the side. During mass, the congregation must be able to see the priest’s face at all times, and he delights in placing himself literally at the center of the house of God. And if perchance Jesus the Eucharist is still left in His tabernacle in the middle of the altar because the Ministry of Historical Monuments—even in an atheist regime—has forbidden moving it for the conservation of artistic heritage, the priest, often throughout the entire Eucharistic celebration, does not scruple to turn his back to Him.
How often have good and faithful adorers of Christ cried out in their simplicity and humility : “God bless you, Ministry of Historical Monuments ! At least you have left us Jesus in the center of our church.”
II – The Mass is intended to give glory to God, not to men
Only on the basis of adoring and glorifying God can the Church adequately proclaim the word of the truth, i.e., evangelize. Before the world ever heard Jesus, the eternal Word made flesh, preach and proclaim the Kingdom, He quietly adored for thirty years. This remains forever the law for the Church’s life and action as well as for all evangelizers. “The way the liturgy is treated decides the fate of the Faith and of the Church,” said Cardinal Ratzinger, our current Holy Father Benedict XVI. The Second Vatican Council intended to remind the Church what reality and what action were to take the first place in her life. This is the reason for which the first of the Council’s documents was dedicated to the liturgy. The Council gives us the following principles: in the Church, and therefore in the liturgy, the human must be oriented towards the divine and be subordinate to it; likewise the visible in relation to the invisible, action in relation to contemplation, the present in relation to the future city to which we aspire (see Sacrosanctum Concilium, 2). According to the teaching of Vatican II our earthly liturgy participates in a foretaste of the heavenly liturgy of the holy city of Jerusalem (ibid., 2).
Everything about the liturgy of the Holy Mass must therefore serve to express clearly the reality of Christ’s sacrifice, namely the prayers of adoration, of thanks, of expiation, and of impetration that the eternal High Priest presented to His Father.
The rite and every detail of the Holy Sacrifice of the mass must center on glorifying and adoring God by insisting on the centrality of Christ’s presence, whether in the sign and representation of the Crucified or in His Eucharistic presence in the tabernacle, and especially at the moment of the Consecration and of Holy Communion. The more this is respected, the less man takes center stage in the celebration, the less the celebration looks like a circle closed in on itself. Rather, it is opened out on to Christ as in a procession advancing towards Him with the priest at its head; such a liturgical procession will more truly reflect the sacrifice of adoration of Christ crucified;the fruits deriving from God’s glorification received into the souls of those in attendance will be richer; God will honor them more. The more the priest and the faithful truthfully seek the glory of God rather than that of men in Eucharistic celebrations and do not seek to receive glory from each other, the more God will honor them by granting that their soul may participate more intensely and fruitfully in the Glory and Honor of His divine life.
At present and in various places on earth there are many celebrations of the Holy Mass regarding which one might say, as an inversion of Psalm113:9: “To us, O Lord, and to our name give glory.” To such celebrations apply Jesus’ words: “How can you believe, who receive glory one from another: and the glory which is from God alone, you do not seek?” (Jn 5:44).
III –The Six Principles of the Liturgical Reform
The Second Vatican Council put forward the following principles regarding a liturgical reform:
1. During the liturgical celebration, the human, the temporal, and action must be directed towards the divine, the eternal, and contemplation; the role of the former must be subordinated to the latter (Sacrosanctum Concilium, 2).
2. During the liturgical celebration, the realization that the earthly liturgy participates in the heavenly liturgy will have to be encouraged (Sacrosanctum Concilium, 8).
3. There must be absolutely no innovation, therefore no new creation of liturgical rites, especially in the rite of Mass, unless it is for a true and certain gain for the Church, and provided that all is done prudently and, if it is warranted, that new forms replace the existing ones organically (Sacrosanctum Concilium, 23).
4. The rites of Mass must be such that the sacred is more explicitly addressed (Sacrosanctum Concilium, 21).
5. Latin must be preserved in the liturgy, especially in Holy Mass (Sacrosanctum Concilium, 36 and 54).
6. Gregorian chant has pride of place in the liturgy (Sacrosanctum Concilium, 116).
The Council Fathers saw their reform proposals as the continuation of the reform of Saint Pius X (Sacrosanctum Concilium 112 and 117) and of the servant of God Pius XII; indeed, in the liturgical constitution, Pius XII’s Encyclical Mediator Dei is what is most often cited.
Among other things, Pope Pius XII left the Church an important principle of doctrine regarding the Holy Liturgy, namely the condemnation of what is called liturgical archeologism. Its proposals largely overlapped with those of the Jansenistic and Protestant-leaning synod of Pistoia (see “Mediator Dei,” 63-64). As a matter of fact they bring to mind Martin Luther’s theological thinking.
For this reason, already the Council of Trent condemned Protestant liturgical ideas, in particular the exaggerated emphasis on the notion of banquet in the eucharistic celebration to the detriment of its sacrificial character and the suppression of univocal signs of sacrality as an expression of the mystery of the liturgy (see Council of Trent, session 22).
The magisterium’s doctrinal declarations on the liturgy, as in this case those of the Council of Trent and of the encyclical Mediator Dei and which are reflected in a centuries-old, or even millenia-old, liturgical praxis, these declarations I say, form part of that element of Holy Tradition that one cannot abandon without incurring grave spiritual damage. Vatican II took up these doctrinal declarations on the liturgy, as one can see by reading the general principals of divine worship in the liturgical constitution Sacrosanctum Concilium.
As an example of a concrete error in the thought and action of liturgical action, Pope Pius XII cites the proposal to give to the altar the shape of table (Mediator Dei 62). If already Pope Pius XII refused the table-shaped altar, one imagines how much more he would have refused the proposal for a celebration around a table “versus populum”!
When Sacrosanctum Concilium 2 teaches that, in the liturgy, contemplation has the priority and that the entire celebration must be oriented to the heavenly mysteries (ibid. 2 and 8), it is faithfully echoing the following declaration of the Council of Trent: “And whereas such is the nature of man, that, without external helps, he cannot easily be raised to the meditation of divine things; therefore has holy Mother Church instituted certain rites, to wit that certain things be pronounced in the mass in a low, and others in a louder, tone. She has likewise employed ceremonies, such as mystic benedictions, lights, incense, vestments, and many other things of this kind, derived from an apostolic discipline and tradition, whereby both the majesty of so great a sacrifice might be recommended, and the minds of the faithful be excited, by those visible signs of religion and piety, to the contemplation of those most sublime things which are hidden in this sacrifice” (Session 24, chap. 5).
The Church’s magisterial teachings quoted above, especially Mediator Dei, were certainly recognized as fully valid by the Fathers of the Council. Therefore they must continue to be fully valid for all of the Church’s children even today.
IV –The five wounds of the liturgical mystical body of Christ
In the letter to all the bishops of the Catholic Church that Benedict XVI sent with the 7 July 2007 Motu Proprio Summorum Pontificum, the Pope made the following important declaration: “In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too.” In saying this the Pope expressed the fundamental principle of the liturgy that the Council of Trent, Pope Pius XII, and the Second Vatican Council had taught.
Taking an unprejudiced and objective look at the liturgical practice of the overwhelming majority of churches throughout the Catholic world where the Ordinary Form of the Roman rite is used, no one can honestly deny that the six aforementioned liturgical principles of Vatican II are never, or hardly ever, respected, despite the erroneous claim that such is the liturgical practice that Vatican II desired. There is a certain number of concrete aspects of the currently prevailing liturgical practice in the ordinary rite that represent a veritable rupture with a constant and millennium-old liturgical practice. By this I mean the five liturgical practices I shall mention shortly; they may be termed the five wounds of the liturgical mystical body of Christ. These are wounds, for they amount to a violent break with the past since they deemphasize the sacrificial character (which is actually the central and essential character of the Mass) and put forward the notion of banquet. All of this diminishes the exterior signs of divine adoration, for it brings out the heavenly and eternal dimension of the mystery to a far lesser degree.
Now the five wounds (except for the new Offertory prayers) are those that are not envisaged in the ordinary form of the rite of Mass but were brought into it through the practice of a deplorable fashion.
A) The first and most obvious wound is the celebration of the sacrifice of the Mass in which the priest celebrates with his face turned towards the faithful, especially during the Eucharistic prayer and the consecration, the highest and most sacred moment of the worship that is God’s due. This exterior form corresponds, by its very nature, more to the way in which one teaches a class or shares a meal. We are in a closed circle. And this form absolutely does not conform to the moment of the prayer, less yet to that of adoration. And yet Vatican II did not want this form by any means; nor has it ever been recommended by the Magisterium of the Popes since the Council. Pope Benedict wrote in the preface to the first volume of his collected works: “[t]he idea that the priest and the people in prayer must look at one another reciprocally was born only in the modern age and is completely foreign to ancient Christianity. In fact, the priest and the people do not address their prayer to one another, but together they address it to the one Lord. For this reason they look in the same direction in prayer: either towards the East as the cosmic symbol of the Lord’s return, or where this in not possible, towards an image of Christ in the apse, towards a cross, or simply upwards.”
The form of celebration in which all turn their gaze in the same direction (conversi ad orientem, ad Crucem, ad Dominum) is even mentioned in the rubrics of the new rite of the Mass (see Ordo Missae, 25, 133, 134). The so-called “versus populum” celebration certainly does not correspond to the idea of the Holy Liturgy as mentioned in the declaration of Sacrosanctum Concilium, 2 and 8.
B) The second wound is communion in the hand, which is now spread nearly throughout the entire world. Not only was this manner of receiving communion in no way mentioned by the Vatican II Council Fathers, but it was in fact introduced by a certain number of bishops in disobedience to the Holy See and in spite of the negative majority vote by bishops in 1968. Pope Paul VI legitimized it only later, reluctantly, and under specific conditions.
Pope Benedict XVI, since Corpus Christi 2008, distributes Communion to the faithful kneeling and on their tongue only, both in Rome and also in all the local churches he visits. He thus is showing the entire Church a clear example of practical Magisterium in a liturgical matter. Since the qualified majority of the bishops refused Communion in the hand as something harmful three years after the Council, how much more the Council Fathers would have done so!
C) The third wound is the new Offertory prayers. They are an entirely new creation and had never been used in the Church. They do less to express the mystery of the sacrifice of the Cross than that of a banquet; thus they recall the prayers of the Jewish Sabbath meal. In the more than thousand-year tradition of the Church in both East and West, the Offertory prayers have always been expressly oriented to the mystery of the sacrifice of the Cross (see e.g. Paul Tirot, Histoire des prières d’offertoire dans la liturgie romaine du VIIème au XVIème siècle [Rome, 1985]). There is no doubt that such an absolutely new creation contradicts the clear formulation of Vatican II that states: “Innovationes ne fiant . . . novae formae ex formis iam exstantibus organice crescant” (Sacrosanctum Concilium, 23).
D) The fourth wound is the total disappearance of Latin in the huge majority of Eucharistic celebrations in the Ordinary Form in all Catholic countries. This is a direct infraction against the decisions of Vatican II.
E) The fifth wound is the exercise of the liturgical services of lector and acolyte by women as well as the exercise of these same services in lay clothing while entering into the choir during Holy Mass directly from the space reserved to the faithful. This custom has never existed in the Church, or at least has never been welcome. It confers to the celebration of the Catholic Mass the exterior character of informality, the character and style of a rather profane assembly. The second council of Nicaea, already in 787, forbad such practices when it lay down the following canon: “If someone is not ordained, it is not permitted for him to do the reading from the ambo during the holy liturgy“ (can. 14). This norm has been constantly followed in the Church. Only subdeacons and lectors were allowed to give the reading during the liturgy of the Mass. If lectors and acolytes are missing, men or boys in liturgical vestments may do so, not women, since the male sex symbolically represents the last link to minor orders from the point of view of the non-sacramental ordination of lectors and acolytes.
The texts of Vatican II never mention the suppression of the minor orders and of the subdiaconate or the introduction of new ministries. In Sacrosanctum Concilium no. 28, the Council distinguishes “minister” from “fidelis” during the liturgical celebration, and it stipulates that each may do only what pertains to him by the nature of the liturgy. Number 29 mentions the “ministrantes”, that is the altar servers who have not been ordained. In contrast to them, there are, in keeping with the juridical terms in use at that time, the “ministri,” that is to say those who have received an order, be it major or minor.
V –The Motu Proprio: putting an end to rupture in the liturgy
In the Motu Proprio Summorum Pontificum, Pope Benedict XVI stipulates that the two forms of the Roman rite are to be regarded and treated with the same respect, because the Church remains the same before and after the Council. In the letter accompanying the Motu Proprio, the pope wishes the two forms to enrich each other mutually. Furthermore he wishes that the new form “be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage.”
Four of the liturgical wounds, or unfortunate practices (celebration versus populum, communion in the hand, total abandonment of Latin and of Gregorian chant, and intervention of women for the service of lectorship and of acolyte), have in and of themselves nothing to do with the Ordinary Form of the Mass and moreover are in contradiction with the liturgical principles of Vatican II. If an end were put to these practices, we would get back to the true teaching of Vatican II. And then, the two forms of the Roman rite would come considerable closer so that, at least outwardly, there would be no rupture to speak of between them and, therefore, no rupture between the Church before and after the Council either.
As concerns the new Offertory prayers, it would be desirable for the Holy See to replace them with the corresponding prayers of the extraordinary form, or at least to allow for the use of the latter ad libitum. In this way the rupture between the two forms would be avoided not only externally but also internally. Rupture in the liturgy is precisely what the Council Fathers did not what. The Council’s minutes attest to this, because throughout the two thousand years of the liturgy’s history, there has never been a liturgical rupture and, therefore, there never can be. On the other hand there must be continuity, just as it is fitting for the Magisterium to be in continuity.
The five wounds of the Church’s liturgical body I have mentioned are crying out for healing. They represent a rupture that one may compare to the exile in Avignon. The situation of so sharp a break in an expression of the Church’s life is far from unimportant—back then the absence of the popes from Rome, today the visible break between the liturgy before and after the Council. This situation indeed cries out for healing.
For this reason we need new saints today, one or several Saint Catherines of Sienna. We need the “vox populi fidelis” demanding the suppression of this liturgical rupture. The tragedy in all of this is that, today as back in the time of the Avignon exile, a great majority of the clergy, especially in its higher ranks, is content with this rupture.
Before we can expect efficacious and lasting fruits from the new evangelization, a process of conversion must get under way within the Church. How can we call others to convert while, among those doing the calling, no convincing conversion towards God has yet occurred, internally or externally? The sacrifice of the Mass, the sacrifice of adoration of Christ, the greatest mystery of the Faith, the most sublime act of adoration is celebrated in a closed circle where people are looking at each other.
What is missing is “conversio ad Dominum.” It is necessary, even externally and physically. Since in the liturgy Christ is treated as though he were not God, and he is not given clear exterior signs of the adoration that is due to God alone because the faithful receive Holy Communion standing and, to boot, take it into their hands like any other food, grasping it with their fingers and placing it into their mouths themselves. There is here a sort of Eucharistic Arianism or Semi-Arianism.
One of the necessary conditions for a fruitful new evangelization would be the witness of the entire Church in the public liturgical worship. It would have to observe at least these two aspects of Divine Worship:
1) Let the Holy Mass be celebrated the world over, even in the ordinary form, in an internal and therefore necessarily also external “conversio ad Dominum”.
2) Let the faithful bend the knee before Christ at the time of Holy Communion, as Saint Paul demands when he mentions the name and person of Christ (see Phil 2:10), and let them receive Him with the greatest love and the greatest respect possible, as befits Him as true God.
Thank God, Benedict XVI has taken two concrete measures to begin the process of a return from the liturgical Avignon exile, to wit the Motu Proprio Summorum Pontificum and the reintroduction of the traditional Communion rite.
There still is need for many prayers and perhaps for a new Saint Catherine of Sienna for the other steps to be taken to heal the five wounds on the Church’s liturgical and mystical body and for God to be venerated in the liturgy with that love, that respect, that sense of the sublime that have always been the hallmark of the Church and of her teaching, especially in the Council of Trent, Pope Pius XII in his encyclical Mediator Dei, Vatican II in its Constitution Sacrosanctum Concilium and Pope Benedict XVI in his theology of the liturgy, in his liturgical magisterium, and in the Motu Proprio mentioned above.
No one can evangelize unless he has first adored, or better yet unless he adores constantly and gives God, Christ the Eucharist, true priority in his way of celebrating and in all of his life. Indeed, to quote Cardinal Joseph Ratzinger: “It is in the treatment of the liturgy that the fate of the Faith and of the Church is decided.”
Bishop Athanasius Schneider,
Réunicatho, 15 January 2012
On Saturday 5 May there will be a High Mass at Downside Abbey, celebrated by Dom Boniface Hill, at 11am.
The Abbot will preach, and the St John's Festival Choir will sing the Missa 'O Rex Gloriae' by Lobo. At the Offertory will be "Ave Jesu Christe" by the sixteenth century English recusant exile Peter Phillips, and at Communion "Ave Maria" by Clemens non Papa.
If you are in the West Country, do please make the effort to attend this annual event, which is a highlight of our liturgical year in the westof England.
There will be Sung Mass for the Annunciation at 7pm on Monday 26 March, celebrated at the Immaculate Conception, St Joseph's Place, Devizes SN10 1DD.
Also a reminder that Traditional Mass is celebrated at Devizes every Friday at 6pm.
It's not long to go now - the Saturday after next - to the LMS National Pilgrimage to York in honour of St Margaret Clitherow.
It begins at 1.30pm on Saturday, 24 March with Solemn Mass in the presence of Bishop Terence draney of Middlesbrough at the Church of St Wilfrid, Duncombe Place, next to the west door of the Minster.
Music for the Mass will be provided by the Rudgate Singers and looks set to impress and inspire. Full details of the music for the day can be seen here.
After Mass, there will be a public procession from the church via St Margeret Clitherow's Shrine in the Shambles, across Ouse Bridge, the site of her martyrdon, to English Martyrs Church in Dalton Terrace for Benediction.
Last year's event was attended by hundreds of pilgrims from across the country and from overseas, and received coverage in the local press and media.
Please come and support this important act of witness for the Catholic Faith. It is humbling to meditate that the Traditional Mass which will be celebrated in her honour on 24 March was the same form of Mass that St Margaret herself attended in secret many times at the cost of her life.
St Margaret Clitherow, pray for us.
You'll have to be quick - of the twelve places on the Chartres Pilgrimage that are being sponsored by the LMS, eleven have gone since last Friday. One left - first come, first served. Full details here.
Following the publication yesterday of the first of FIUV (Foederatio Internationale Una Voce) Position Papers on the 1962 Missal, LMS Chairman Dr Joseph Shaw has written a response to some of the early reactions. It has been posted on the Rorate Caeli blog here.
The Traditional Latin Mass returned to St Joseph's, 12 Eastgate Gardens, Guildford GU1 4AZ, on a monthly basis, much thanks to the efforts of the Faithful in the area, in particular Andrea Foley.
The Mass is offered every third Sunday at 3pm, the next due on 18 March, which will be a Missa Cantata.
Father Jean-Claude Selvini reports a raft of Traditional Low Masses at his Parish, the Church of the Assumption, 98 Manford Way, Hainault, Essex IG7 4DF all on a Monday at 6.30pm:
5, 19 & 26 March, 2 (Holy Monday), 16 & 30 April.
Please support the Parish if you can.
It was with sadness that we announced the death of Christine Ackers, the former LMS representative in Lancaster, on the 26 February.
We can now confirm the date, time and location of the Requiem Mass. The Requiem Mass will be celebrated at her home parish of SS Mary & James Church, 44 Snowhill Lane, Scorton, PR3 1AU, at 11.00am on Friday 9 March, with burial at St. Thomas's, Claughton-on-Brock, PR3 0PN
The Foederation Internationalis Una Voce (FIUV), the international federation to which the LMS, and an ever-growing number of associations from other countries, is affilated, is publishing a series of discussion papers on specific aspects of the 1962 Missal. These are all things in which the EF differs from the OF. They are brief (1,500 words), and while aimed at a general audience link the issues to the most recent relevant magisterial documents and modern liturgical scholarship.
The purpose of the papers is to inform those attached to the 'former liturgical tradition', and other interested Catholics, of good arguments in favour of these traditions, and to contribute to the debate about the future development of the 1962 liturgical books.
Dr Joseph Shaw,Chairman of the LMS, is the 'Moderator' of the working group which is overseeing these papers. They are available on the FIUV website, and are being published one by one on the Rorate Caeli blog. They are also available on the LMS website here. A very interesting discussion is taking place there on the first paper, 'The Service of the Altar by Men and Boys'.
We are very interested in comments and have a special email address where they can be sent, for those who'd rather not post them in a comments box: firstname.lastname@example.org (please note that the email link given here is not active to avoid spamming by 'robots'. Instead, copy and paste it into your address field)
We are organising another of our popular Latin courses. This year it takes place at the Carmelite Retreat Centre at Pantasaph, North Wales (this is not far from the Shrine of Holywell) from Monday 23 to Sunday 29 July 2012. It lasts almost a week and we are delighted that it will be directed by John Hunwicke of the Ordinariate and Br. Richard Bailey of the Church of the Holy Name, Manchester.
Please note that we are giving discounts to LMS members and to clergy, seminarians and full-time students. In case you wondered, yes, you can join the LMS when you book and claim the discount! To join us and support our work of campaigning for the Traditional Mass and the wider use of Latin in the Church, go here first, then back to the course booking page. Alternatively, you can do both (or either) by phone (020 7404 7284).
This year's Traditional Paris to Chartres Pilgrimage takes place, as usual, over the weekend of Whitsun (25 to 29 May 2012. Photos of last year's pilgrimage can be see here.
Also, as usual, there will be a British group taking part with the thousands of Catholics from across France and from around the world in this impressive public witness of devotion to Our Lord through the most efficacious means of the Traditional Mass and Sacraments.
The British chapters are being organised and co-ordinated by Francia and Julie Carey. Previously, the LMS has given financial backing to this wonderful initiative and this year is no exception. This year we are sponsoring twelve places for young people (ages 16 to 35) to take part. The normal all inclusive price is £250, but we are donating £100 per person to bring the cost down to £150. Places are available on a first-come, first served basis, so early application is strongly advised.