BRIEF HISTORY OF THE "USUS ANTIQUIOR" IN WOLLONGONG (PART I)

A brief history of the Traditional Latin Mass (TLM) in the Diocese of Wollongong since 1970.

Wollongongensis understands that the TLM has had a presence in the Diocese of Wollongong (DOW) for a number of years. We are uncertain exactly when, and under what provisions the first TLM was offered, but certainly not under the limited provisions of Quattor abhinc annos in 1984. It is more likely that because of the lack of response to the previously named document and indeed the excommunication of Archbishop Lefebvre in 1988, the TLM probably re-emerged in the diocese, after an absence of nearly twenty years or so, under the provisions of the decree Ecclesia Dei adflicta issued in 1988.

Rebuild build my church
Shortly after the decree Eccelsia Dei in the late 1980's the new parish church of St Francis of Assisi at Warrawong was built. Its design had taken into account the possibility of ad orientem celebrations at the behest of the young Conventual Franciscan friar Fr. Terence Mary Naughtin. Within weeks of its opening a Solemn Requiem Mass was celebrated according to the 1962 Missal. The TLM was then offered at regular intervals under a celebret which the young priest had received from the Ecclesia Dei Commission in Rome, the terms of which did not require permission from either local ordinary or superior. Needless to say the young priest was subjected to considerable pressure not to celebrate the TLM, particularly within his own Order.

Lion of the tribe of Judah
With Fr Terrence's departure in the early 1990's, Fr Leo Stevens celebrated the TLM at Villa Maria and then latter in Bulli, attracting up to a hundred people. It seems that Fr Stevens was a willing celebrant but plagued with ill health. The masses were not publicly advertised, and certainly not encouraged at a diocesan level and they were frequently cancelled at short notice due to illness. After his death there was a hiaties, and indeed a type of despair must fallen upon those who preferred the TLM.

In Exitu Israel...The wandering tribe
The DOW made no provision for what was effectively a stable community. A number were courted by the Society of St Pius X, and where indeed lost to them. Others travelled to attend approved masses in Sydney both at St Michael's College, Chapel of the Resurrection in Darlington and the Chapel of the Maternal Heart at Lewisham.

Benedictus qui venit...
With the coming of the new pope, Benedict the XVI and his desire to re-establish a "hermeneutic of continuity" the motu proprio "Summorum Pontificum" has given both to the clergy and the laity the opportunity to request and celebrate the TLM with impunity. Due, perhaps to episcopal obfuscation, in regard the previous provisions, reference to the local ordinary is no longer necessary, and organisation may occur at a grass roots level.

BISHOP OF WOLLONGONG, PASTORAL REFLECTION ON SUMMORUM PONTIFICUM

The pastoral letter below is an extaordinary document, which clearly states the way in which the Bishop of Wollongong has read not only 'Summorum Pontificum" but the adjoining document which was sent to all bishops. It ignores many of the points which the Pope has clearly made in both documents. It also explains why to date the diocese has not made adequate pastoral provision for those who wish to attend the usus antiquior exclusively.

_______________________

DIOCESE OF WOLLONGONG

DIOCESAN CURIA

Catholic Church Offices

PO Box 1239

Wollongong NSW 2500

Australia86-88

Market Street

Tel: +61 2 4253 0900

Fax: + 61 2 4253 0977

BISHOP PETER'S PASTORAL REFLECTION ON POPE BENEDICT'S APOSTOLIC LETTER MOTU PROPRIO "SUMMORUM PONTIFICUM"

Pope Benedict's motu proprio of 7 July 2007, which allows a freer use of what he rightly calls the "extraordinary" form of the liturgy according to the Missal of St Pius V reformed by Bl. John XXIII 1962, comes into force today, 14 September 2007.

"The "ordinary" form of the Mass embodies the reform of the Second Vatican Council in the 1970 Missal of Pope Paul VI. This remains the usual liturgical expression for the celebrating the Eucharistic Sacrifice and may be celebrated in English or Latin.

Both these expressions of the Latin Rite are united as one, because which ever form of the liturgy i being used, the same mystery is being celebrated. So, speaking, writing or thinking in terms of two rites (Tridentine and Post Vatican II) should be avoided.

The Mass in the sacrament of our unity in Christ and must not provoke division.The Tridentine expression of the Mass nurtured my young faith until after I was ordained, as it nurtured the faith of countless millions.Yet the Second Vatican Council in fact crystallised and made official the rich fruit of the biblical, theological and liturgical development of doctrine in the decades that preceded the Council.

Personally I have always felt that Pope Pius XII was quite prophetic with his encyclicals in the 1940s on the Mystical Body of Christ (Mystici Corporis), Scripture (Divino Afflante Spiritu) and the Liturgy (Mediator Dei). The seeds of Vatican II are there. It is also worth remembering that it was Pius XII in the 1950s who effected changes in the Missal of St Pius V by restoring the Holy Week Rites, especially the Triduum, including their proper hours of celebration: Evening Mass of the Lord's Supper; the Good Friday afternoon celebration of the Passion; and the Easter Vigil being a Holy Saturday night celebration.

The very first document the Vatican Council promulgated was on the Sacred Liturgy. This expressed in our liturgical celebrations, the central axiom that underpinned the major new emphasis of Vatican II: to mirror the full and active participation in the governance and pastoral life of the Church, at a diocesan and parish level, through finance and pastoral councils and the laity's witness to Christ in secular society.

Hindsight, of course, is a wonderful thing. I have personally felt that if the freedom to celebrate the Tridentine form of Mass had not been proscribed in 1970, and the clergy and faithful had been better educated to understand the theology of Vatican II, possibly the Missal of Pope Paul VI may have been more reverently and adequately accepted, appreciated and celebrated. This may have lessened resistance to misunderstood change which, in some cases, resulted in a hardening of attitudes.

The intention of Pope Benedict's motu proprio is to facilitate reconciliation for people who felt ostracised or marginalised or had joined schismatic groups in response to the Missal of Pope Paul VI.

The Holy Father is seeking to restore unity within the Church. He wants to assist those still attached to the Tridentine expression of Mass. I do not see that the Pope is intending his legislation to attract new recruits to what he now calls the "extraordinary" form of the Mass.

The "extraordinary" form of the Mass cannot be imposed on a congregation by a celebrant. In Art 5§1 the Pope sets out the limits for its celebration.

In the Diocese of Wollongong, for some years now, the Tridentine "extraordinary" form of the Latin Rite has been celebrated. It is currently celebrated by Fr John Stork at St Brigid's, Gwynneville at 3.00pm on alternate Sundays of the month. It would be good to advertise this in your parish bulletin. Please contact the Cathedral Parish Office for dates.

I also believe there is still much more work to be done at parish level on the "ordinary" form of Mass to improve the sense of reverence for the mystery being celebrated with the full and active participation of the faithful and to bring out the spiritual richness and theological depth of the Missal of Pope Paul VI.

The Vatican Council restored to our 1970 Liturgy of the Mass treasures from more ancient sources for Catholic worship that had been lost over the centuries; eg, a wider inclusion of Scripture, the general intercessions, greeting of peace.

With one legislative act, Pope Benedict has now shown that to reject our liturgical inheritance is an unacceptable as to deny the possibility of liturgical development.The Pope imposes tolerance on all of us. There is only one Latin Rite and the 1970 and 1962 Roman Missals are both expressions of it in an "ordinary" and "extraordinary" form.

The Pope has laid to rest any kind o suggestion that the 1970 Missal of Pope Paul VI is not a valid expression of the Liturgy of the Mass. By honouring the past, Pope Benedict seeks to achieve healing now and maintain unity in the future by making the extraordinary expression of the Mass available to those who have traditionally used it.

In his letter to Bishops that accompanied his motu proprio Benedict XVI explains the positive reason that motivated his decision.

"It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church's leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew."

Whether we pray the Mass according to either the "ordinary" form or the "extraordinary" form, we all are confronted with this same prayer before Communion:

"Lord Jesus, you said to your apostles: I leave you peace, my peace I give you. Look not on our sins, but on the faith of you Church, and grant us the peace and unity of your kingdom where you live for ever and ever."

"St Augustine said:
In what is essential, let there be unity,
In what is non-essential,
let there be freedom;
But in all things, let there be charity."

+ Most Rev Peter W Ingham DD
BISHOP OF WOLLONGONG
14 September 2007

PWI:lt/125

Canonical Guide to Summorum Pontificum - Germany

The NLM features an "official " canonical opinion on Summorum Pontificum in the official year book of the German Catholic Church. Gregor Kollmorgen repeated here:

The first 2008 issue of Liturgisches Jahrbuch ("Liturgical Yearbook") contains some very clear and sound notes from a canonist's perspective on the implications of Summorum Pontificum. This is all the more surprising and gratifying as Liturgisches Jahrbuch is a quarterly edited by the German Liturgical Institute (Deutsches Liturgisches Institut), the centre of German liturgical "officialdom" maintained by the German Bishops' Conference. The article (Liturgisches Jahrbuch 1/2008, p. 3 ff.) is written by Prof. Norbert Lüdecke who teaches Canon Law at the University of Bonn. A summary of the article is given in the current issue of Una Voce Korrespondenz, the quarterly of the German Una Voce association (4/2008, p. 371 ff.), of which a summary appeared, on December 1st, 2008, on the website kath-info.de, which we present to you here in an NLM translation:

1. The bishops may issue "annotations and instructions for the implementation" of the motu proprio Summorum Pontificum, but they may not add "new mandatory content" (cf. the analysis of the "guidelines" of the German Bishops' Conference by Prof. Georg Muschalek).

2. The "guidelines" of the German Bishops' Conference of 27 September 2007 are not binding upon the individual diocesan bishop.

3. The celebration of the Missa sine populo is, except in the case of insurmountable obstacles, to be allowed "at any legitimate place". "Restrictions of the usus antiquior to certain places or times by particular law are (...) inadmissible."

4. In a Missa sine populo (literally translated: "Mass without people") the faithful may participate sua sponte (i.e. without compulsion). They may also advert other faithful to this Holy Mass.

5. For a group, which according to the Motu proprio is a prerequisite for the celebration of a Holy Mass with the people, the number of three persons is sufficient. The diocesan bishop cannot establish a higher minimum number.

6. The parish priest must not discriminate against Masses according to the old use "by keeping them secret or scheduling them at times difficultly accessible".

7. "The Pope has not ordered that the parish priest could meet the request of interested faithful. He has mandated that the parish priest must do so"(Lüdecke).

8. Faithful whose right to Holy Mass in the older use is being denied by the parish priest do not only have the possibility, but the duty to inform the diocesan bishop about this.

9. "Applications" for the traditional liturgy are "not petitions of grace or favour." "Parish priests as well as diocesan bishops are legally held to meet this request" (Lüdecke).

10. The consent of the bishop to a Holy Mass according to the old use instituted by a parish priest according to the desire of faithful is not required.

11. Laypeople as extraordinary ministers of Holy Communion and women as altar servers are not allowed in the traditional liturgy.

Again, this is as excellent as it is unexpected, and its importance is not to be underestimated. The only caveat I would add refers to no. 5: I think it is an overly restrictive interpretation of Summorum Pontificum to say that a request by a group of faithful is "a prerequisite for the celebration of a Holy Mass with the people". It is a prerequisite for the faithful having a right to this Mass, not for a public celebration of the usus antiquior itself - or, as Fr Tim Finigan calls his apposite post on this question, If... but not "only if".

NOTICE: TRIDENTINE MASS - WOLLONGONG

Fourth Sunday of Advent

A Missa Cantata will be offered on the 4th Sunday of Advent at St Bridget's Church at Gwynnville, in the Wollongong area.

The Mass is celebrated with the support of the Bishop of Wollongong and needs your support.

Please support this Mass with your attendance.

Proclamation of the Word?

Recently in relation to the Synod on Scripture held in Rome, Bishop Peter Ingham of Wollongong made the following coment.

"My experience for over 40 years is that the standard of proclaiming the Scripture by laity and even by some clergy is patchy and so often quite poor. Proclaiming the Word in the Assembly needs to be greatly improved otherwise the Word of God will not have the impact “of God speaking to us” (GIRM 29), which the Church envisages and which we all desire."

Interesting comments from the Bishop, I wonder though whether it is really an issue of as much as concern to him as it would appear? Why you well might ask, based on what I witnessed in St Francis Xaviers Cathedral a year or so ago, where on Palm Sunday the Bishop presiding recited the Passion, himself as the "Christ" with children on either side of the sanctuary as Narrator and Crowd. The children where ill equiped for the task and, obviously by their manner they did not understand what they were reading! Appart from the liturgical inapproriateness of having children read the Gospel at any time let alone Holy Week it is astonishing astonishing that this could have been permitted even by the Bishop himself.

I wonder whether the issue of singing the sacred scripture came up? I suspect not. It should be pointed out that singing is the traditional means of proclaiming the word of God, and this by those who have holy orders Priests, Deacons, Subdeacons and Lectors; not laypeople out of the pews (an option which should only be used in extraordinary circumstances).

The reality which unfortunately is the norm is the extraordinary circumstance; It is in fact an abuse. Yet when you read the Bishop's comments he seems to accept this abuse as the norm and starting point for improvement rather than establishing the Church's norm. How about we train our Seminarians how to sing the Gospel, train up people for the office of Lector (a three year course might do the job) including training in how to sing the scriptures. Keep dreaming....

RORATE CAELI

The text of this hymn is frequently used in the Mass and Divine Office during Advent. It is a plea of the Prophets, the Patriarchs, and the entire Church, all of whom long for the coming of the Messiah. As dew comes down from the sky and quenches the dry earth, only to evaporate back, so too will the Messiah come to sae his people and return to heaven. We recall our past offenses and sins and seek forgiveness as we await the birth of Christ for our redemption, a redemption that will bring the waters of life to desolate Jerusalem. —

Drop down dew, ye heavens, from above, and let the clouds rain the Just One.

We have sinned, and we are become as one unclean, and we have all fallen as a leaf; and our iniquities, like the wind, have taken us away thou hast hid thy face from us, and hast crushed us by the hand of our iniquity.

Drop down dew, ye heavens, from above, and let the clouds rain the Just One.

See, O Lord, the affliction of thy people, and send him whom thou hast promised to send. Send forth the Lamb, the ruler of the earth, from the rock of the desert to the mount of the daughter of Sion, that he himself may take off the yoke of our captivity.

Drop down dew, ye heavens, from above, and let the clouds rain the Just One.

Be comforted, be comforted, my people; thy salvation shall speedily come why wilt thou waste away in sadness? why bath sorrow seized thee? I will save thee; fear not: for I am the Lord thy God, the Holy One of Israel, thy Redeemer.

Drop down dew, ye heavens, from above, and let the clouds rain the Just One.

Rorate caeli desuper, et nubes pluant iustum.

Ne irascaris Domine, ne ultra memineris iniquitatis: ecce civitas Sancti facta est deserta, Sion deserta facta est: Ierusalem desolata est: domus sanctificationis tuac et gloriae tuae, ubi laudaverunt te patres nostri.

Rorate caeli desuper, et nubes pluant iustum.

Peccavimus, et facti sumus tamquam immundus nos, et cecidimus quasi folium universi; et iniquitates nostrae quasi ventus abstulerunt nos: abscondisti faciem tuam a nobis, et allisisti nos in manu iniquitatis nostrae.

Rorate caeli desuper, et nubes pluant iustum.

Vide, Domini, afflictionem populi tui, et mitte quem missurus es, emitte Agnum dominatorem terrae, de Petra deserti montem filiae Sion: ut auferat ipse iugum captivatis nostrae.

Rorate caeli desuper, et nubes pluant iustum.

Consolamini, consolamini, popule meus: cito veniet salus tua:. quare moerore consumeris, quia innovavit te dolor? Salvabo te, noli timere: ego enim sum Dominus Deus, tuus, Sanctus Israel, Redemptor tuus.

Rorate caeli desuper, et nubes pluant iustum.

Missa Cantata - Gwynneville 1st Sunday of Advent

A simple Missa Cantate (sung Mass) will be celebrated at 3.00pm in the Church of St Bridgitte, Gwynneville according to the 1962 Missale Romanum this comming Sunday 30th November 2008. Anyone who supports the Traditional Mass in the region is urged to attend.

Advent approaching!

Time to head out and get an Advent wreath, and perhaps some more decorations for your Christmas tree.

Shame we don't have Christmas Markets here, like the ones in Germany. The picture shown here is one of the stalls at the Medieval Christmas Market in Seigburg. No electicity it seems and apparently everyone wears period costume. Nothing "modern" is sold at the stalls - everything is handmade even the bread and pastries are cooked in medieval ovens which survive near the town square.

What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.~Pope Benedict XVI

Germany - Trappists return to their traditional liturgy

In the beautiful region of Germany known as the Eifel, the Trappist Abbey of Mariawald has restored the Usus Antiquior (Extaordinary form) of the Roman rite.


This is a significant event especially for the life of the Church in Germany whose hierarchy have been resistent to the "Classical Latin Traditions" of the Church.

Ordination to the Priesthood - In the "RITUS ANTIQUIOR"

Meanwhile in a neibouring diocese - which might as well be a gallaxy far far away, The Archbishop of Canberra-Goulbourn ordained two local lads from Canberra, according to the Extraordinary form of the Roman Rite, to a capacity crowd.

Both Dominic Popplewell and Marko Rehak, members of the Priestly Fraternity of St Peter, received the order of priesthood in a magnificent ceremony in the Canberra Cathedral.

The recent renovations by Archbishop Colridge made the task of adapting the Church for the Ritus Antiquior that much easier.

As a celebrant he showed a rarely seen comand of the Latin language, not to mention the required chants.

The sermon was succint and to the point lasting not more than 7-10 minutes (had he been reading Archbishop Ranjiths exortation to clergy not to bore people with interminable homilies?).

The Music was abley conduted by Mr Gregory Tondys, Precentor and Director of Music at the Maternal Heart chapel at Lewisham - they sang the Missa Cunctipotens and chanted the proper for St Cecilia. The Motets were by the French romantic composer Cezar Franck, Ubi Caritas, and Ave Verum Corpus.

Frs Popplewell and Rehak then gave their first blessings in the grounds before the cathedral, before retireing to the reception which was held at the Diggers Club not far away.

Never published in Wollongong

Apostolic Letter
In the form "motu proprio"
Benedict XVI
"Summorum Pontificum"

Up to our own times, it has been the constant concern of Supreme Pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, "to the praise and glory of His name," and "to the benefit of all His Holy Church."

Since time immemorial it has been necessary -- as it is also for the future -- to maintain the principle according to which "each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic Tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith."[1]

Among the Pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel, illustrated with their lives the wise provision of their rule that "nothing should be placed before the work of God." In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.

Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and "renewed in accordance with the norms of the fathers," and provided them for the use of the Latin Church.

One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

"It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform."[2] Thus our predecessors Clement VIII, Urban VIII, St. Pius X,[3] Benedict XV, Pius XII and Blessed John XXIII all played a part.

In more recent times, the Second Vatican Council expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman Pontiffs have operated to ensure that "this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony."[4]

But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult "Quattuor Abhinc Anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the apostolic letter given as "motu proprio, "Ecclesia Dei," exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the cardinal fathers of the consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these apostolic letters we establish the following:

Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the "Lex orandi" (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Blessed John XXIII is to be considered as an extraordinary expression of that same "Lex orandi," and must be given due honor for its venerable and ancient usage. These two expressions of the Church's "Lex orandi" will in no any way lead to a division in the Church's "Lex credendi" (Law of belief). They are, in fact two usages of the one Roman rite.

It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Blessed John XXIII in 1962 and never abrogated, as an extraordinary form of the liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents "Quattuor Abhinc Annis" and "Ecclesia Dei," are substituted as follows:

Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Blessed Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his ordinary.

Art. 3. Communities of institutes of consecrated life and of societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or "community" celebration in their oratories, may do so. If an individual community or an entire institute or society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the superiors major, in accordance with the law and following their own specific decrees and statues.

Art. 4. Celebrations of Mass as mentioned above in art. 2 may -- observing all the norms of law -- also be attended by faithful who, of their own free will, ask to be admitted.

Art. 5. §1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with Canon 392, avoiding discord and favoring the unity of the whole Church.

§2 Celebration in accordance with the Missal of Blessed John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.

§3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, i.e., pilgrimages.

§4 Priests who use the Missal of Blessed John XXIII must be qualified to do so and not juridically impeded.

§5 In churches that are not parish or conventual churches, it is the duty of the rector of the church to grant the above permission.

Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Blessed John XXIII, the readings may be given in the vernacular, using editions recognized by the Apostolic See.

Art. 7. If a group of lay faithful, as mentioned in art. 5 §1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission Ecclesia Dei.

Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission Ecclesia Dei to obtain counsel and assistance.

Art. 9. §1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the sacraments of baptism, marriage, penance, and the anointing of the sick, if the good of souls would seem to require it.

§ 2 Ordinaries are given the right to celebrate the sacrament of confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it.

§ 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Blessed John XXIII in 1962.

Art. 10. The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with Canon 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

Art. 11. The Pontifical Commission Ecclesia Dei, erected by John Paul II in 1988[5], continues to exercise its function. Said commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

Art. 12. This commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.We order that everything We have established with these apostolic letters issued as "motu proprio" be considered as "established and decreed," and to be observed from Sept. 14 of this year, feast of the Exaltation of the Cross, whatever there may be to the contrary.

From Rome, at St. Peter's, July 7, 2007, third year of Our Pontificate.

[1] General Instruction of the Roman Missal, 3rd ed., 2002, No. 397.[2] John Paul II, apostolic letter "Vicesimus Quintus Annus," Dec. 4, 1988, 3: AAS 81 (1989), 899.
[3] Ibid.
[4] St. Pius X, apostolic letter issued "motu propio data," "Abhinc Duos Annos," Oct. 23, 1913: AAS 5 (1913), 449-450; cf John Paul II, apostolic letter "Vicesimus Quintus Annus," No. 3: AAS 81 (1989), 899.[5] Cf John Paul II, apostolic letter issued "motu proprio data," "Ecclesia Dei," July 2, 1988, 6: AAS 80 (1988), 1498.

All Souls Day

November the 2nd, saw the commemoration of the faithful departed celebrated at Gwynnville in the ritus antiquior followed by the absolutions with catafalque.

An excellent choir under the direction of Stephen Smith redered the chants beautifully. The motets where both by Palestrina - O Bone Jesu at the Offertory and Sicut Cervus at the Communion. After the Absolution the choir sang "If ye love me" by Thomas Tallis.

Augustus Welby Pugin

Whilst Wollongong itself is does not have many note worthy churches, the diocese does contain some churches which are of enourmous historical significance for the whole country.

Chief amongst these are the so called "Pugin Churches". Churches designed by Augustus Welby Pugin in the Gothic Revival style.

St Francis Xavier Church, Berrima depicted here, is famously one of the "Pugin Churches"

The Church is always worth a visit, although sadly is usually locked. If you contact the Parish Priest at Mossvale you may be able access.

St Francis Xavier's is of stste significance for its association with John Bede Polding OSB (1794-1877), the pioneering Catholic bishop in Australia and, from 1842, Archbishop of Sydney and founder of the Australian Catholic hierarchy. The Pugin design for the Berrima church was supplied by Archbishop Polding, one of a set of designs that he had obtained from Pugin in late 1842, and it reflects his maturing views on the nature and purpose of church architecture. It is also of star significance for its association with Pugin who was a key figure in the establishment of the Gothic Revival style for church buildings throughout the British Empire.

The altar and sanctuary furnishings are not original, but they are rescued from various other churches in the area.

There are a number other historic churches on the outer fringes of the Diocese many of which will appear on this blog in the comming months

Hidden Treasures

Mosaic in the porch of the Church of the Immaculate Conception, Unanderra.

The M stands for Maria, the crown represents the Queenship of the Blessed Virgin, the twelve stars refer to the Immaculate Conception and the pale blue upturned crescent moon refers to the defeat of the Turks at the battle of Lepanto.

Bishop of Wollongong on Summorum Pontificum

In his "Pastoral Reflection" on pope Benedict's apostolic letter motu proprio "Summorum Pontificum" of 14 September 2007, Bishop Peter Ingham said "I do not see that the Pope is intending his legislation to attract new recruits to what he now calls the "extraordinary" form of the Mass".

Certainly this is a view that must be on his Lordships wish list, sadly however for him the Holy Father not once mentions such a position and indeed how could he, when his own dicastaries are busy recognising new institutes of religious life devoted to the usus antiquior, full of young vocations, at a rate of knotts.

Gradually seminaries everywhere are beginning to teach their candiates for the deaconate and priesthood how to celebrate the "more ancient use" crossing this bridge will potentionally change the face of liturgy in the ordinary form throughout the world.

The Diocese of Wollongong is ill prepared for the onset of this new liturgical revolution, apart from the Mass of St Pius V at Gwynneville, no other mass in the diocese according the rite of Paul VI is celebrated in Latin. The "reform of the reform" seems to have been unheard of or at least ignored.

The official music of the Catholic Church is heard nowhere in the diocese, despite the request of the "Extraordinary Synod of Bishops" 2007, that it be esteemed and employed.

Major diocesan liturgies are usually not conducted in church buildings, and are theatrical extravaganzas without a hint of Latin or gregorian chant, inappropriate forms of expression such as dancing have become a common feature.

USUS ANTIQUIOR

Every 1st, 3rd and 5th Sunday of the month sees the usus antiquior or tridentine mass celebrated at the Church of St Brigid, Gwynneville.

For those not familiar with this liturgy it is the traditional latin mass which had been the norm in catholic churches until the new rite (novus ordo) replaced it in 1970. It is celebrated entirely in latin and the priest leads the people in prayer facing "liturgical east".

The Mass has been celebrated there for the last 2 years, by Fr John Stork, sanctioned by Bishop Peter Ingham of Wollongong. This was largely in response to the Motu Proprio - Summorum Pontificum of Pope Benedict XVI - who placed the ancient rite on equal footing with the newer form.

Clearly however the Popes message has not been well understood in the diocese, since the current provision of a mass every second Sunday means that those who wish to attend the older rite exclusively must leave the diocese every other week.

Wollongonensis understands that the Bishop of Wollongong doesn't really understand why the Pope has allowed the celebration of the older rite - he was quoted as having said to another Bishop during WYD 08 that it would have been better to let it (the old rite) die out, despite his seemingly supportive message in a letter to the clergy of the diocese late last year.

Clearly more confusion is to follow since the Summorum Pontificum seems to point at the much muted liturgical reform of the new rite, not to mention the compulsory training of all seminarians in the older form. Perhaps that motu proprio deserves re-reading?

Hidden Treasures of Wollongong

You might wonder where in Wollongong you could see this beautiful crucifix (or rood scene)!

Unfortunately it is not open to the general public but it is a catholic oratory in the Wollongong diocese. More on this in the next post. In the meantime 10 points if you can guess where it is.

THE WOLLONGONG DIOCESE

From Wikipeadia

On 15 November 1951, Pope Pius XII announced that a new Diocese would be created from the Archdioceses of Sydney and Canberra & Goulburn. To be named Wollongong, the Diocese was officially established on 11 February 1952. Bishop Thomas McCabe was transferred from Port Pirie to become its first bishop and the historic Church of St Francis Xavier's, Wollongong, became the Cathedral. At the time of establishment, there was a Catholic population of approximately 22,000 in 18 parishes.

Whilst the Wollongong Diocese is relatively young, the churches of Campbelltown (1835), Appin (1837), Wollongong (1838), Picton (1847), Kiama (1852), Camden (1859), Shellharbour (1861), Nowra (1863), The Oaks (1865), Albion Park (1867), Bulli (1886), Berrima (1889) and Milton-Ulladulla (1890) enable us to trace our Catholic legacy back to the early times of European settlement and to the era of Archbishop John Bede Polding, Australia's first bishop.

Initially, the Diocese was composed of parishes in the Illawarra, Shoalhaven and Southern Highland regions. In 1954 it was expanded to include Camden and Campbelltown and in 1975 the parishes of Batemans Bay, Moruya and Narooma reverted to the Archdiocese of Canberra & Goulburn. The boundaries of the Diocese have since remained the same. The most recently established parish is Rosemeadow (1994), which happens to incorporate the Church of Appin, the oldest continuously used Catholic Church on the Australian mainland.

Wollongong Diocese is the eighth largest diocese in Australia in terms of Catholic population (out of 33 total) and the largest non-Capital city diocese. The Diocese now ministers to 195,000 Catholics in 31 parishes, with 15 migrant chaplaincies. There are 43 Catholic schools, various youth ministries and a range of aged care, disability and welfare services together with special faith movements celebrating the good news of Jesus Christ in our local area.

Bishops of Wollongong

Thomas Absolem McCabe (1951-1974)
William Edward Murray (1975-1996) - presently Bishop Emeritus
Philip Edward Wilson (1996-2000) - presently Archbishop of Adelaide
Peter William Ingham (2001- )