Christmas Matins

Christmas Matins - As Celebrated on Christmas Eve at St Aloysius Caulfield, in Melbourne Victoria.

The cantors are seen here bowing to the gospel side of choir which is to take up the psalm verse after it's intonation by the cantors.

Apart from the Chapel of the Maternal Heart, Lewisham and St Aloysius, Caulfield, I am unaware of any other place that celebrates Matins in the Traditional form in Australia.

THE PROCLAMATION OF THE BIRTH OF CHRIST

IN the year five-thousand one-hundred and ninety-nine from the creation of the world, when in the beginning God created the heavens and the earth;

In the year two-thousand nine-hundred and fifty-seven from the flood; In the year two-thousand and fifty-one from the birth of Abraham;

In the year one-thousand five-hundred and ten from the going forth of the people of Israel out of Egypt under Moses;

In the year one-thousand and thirty-two from the anointing of David as king; In the sixty-fifth week according to the prophecy of Daniel;

In the one-hundred and ninety-fourth Olympiad; In the year seven-hundred and fifty-two from the foundation of the city of Rome;

In the forty-second year of the reign of the Emperor Octavian Augustus;

In the sixth age of the world, while the whole earth was at peace - Jesus Christ, eternal God and the Son of the eternal Father, willing to consecrate the world by His gracious coming, having been conceived of the Holy Spirit, and the nine months of His conception being now accomplished, [HERE ALL KNEEL] was born in Bethlehem of Judah of the Virgin Mary, and became man. The birthday of our Lord Jesus Christ, according to the flesh.

Maniple - Never abrogated!

Zenit reports on the maniple - Fr. Mauro Gagliardi of the Office of Liturgical Celebrations of the Supreme Pontiff, say it was never abolished and offers catechesis on the symbolism of this lovably recondite bit of vesture:

"The maniple is an article of liturgical dress used in the celebration of the extraordinary form of the Holy Mass of the Roman Rite. It fell into disuse in the years of the post-conciliar reform, even though it was never abrogated.

The maniple is similar to the stole but is not as long: It is fixed in the middle with a clasp or strings similar to those of the chasuble. During the celebration of the Holy Mass in the extraordinary form, the celebrant, the deacon and the subdeacon wear the maniple on their left forearm. This article of liturgical garb perhaps derives from a handkerchief, or mappula, that the Romans wore knotted on their left arm. As the mappula was used to wipe away tears or sweat, medieval ecclesiastical writers regarded the maniple as a symbol of the toils of the priesthood.

This understanding found its way into the prayer recited when the maniple is put on: Merear, Domine, portare manipulum fletus et doloris; ut cum exsultatione recipiam mercedem laboris (May I deserve, O Lord, to bear the maniple of weeping and sorrow in order that I may joyfully reap the reward of my labors).As we see, in the first part the prayer references the weeping and sorrow that accompany the priestly ministry, but in the second part the fruit of the work is noted. It would not be out of place to recall the passage of a Psalm that may have inspired the latter symbolism of the maniple.

The Vulgate renders Psalm 125:5-6 thus: Qui seminant in lacrimis in exultatione metent; euntes ibant et flebant portantes semina sua, venientes autem venient in exultatione portantes manipulos suos (They that sow in tears shall reap in joy. Going they went and wept, casting their seeds, but coming they shall come with joyfulness, carrying their maniples)."

New Communities continued...

The Contemplative Franciscan Sisters of the Immaculate

Lanherne Convent in Cornwall, in the far south west of England, is the home of the Contemplative Franciscan Sisters of the Immaculate in the UK.

This branch of the Franciscan Order has four contemplative houses for women religious in the world. Two in Italy (Citta Di Castello and Albenga), one in the Philippines, and Lanherne. Someone with a vocation first enters the apostolic sisters where she does her postulancy, novitiate and takes temporary vows and probably final vows also. It is only after some years – perhaps five, six or seven - that a sister feels her vocation is to the contemplative life. Perhaps the superiors think that this sister is called to the contemplative life. Therefore at this stage a sister might well pass from one way of the religious life to the other vocation. My point being one does not enter the contemplative life direct from “the world”.

The recently aquired former Carmel in England

THE HORARIUM

Rise at midnight - Matins and Lauds at 12.10 am
5.35 am - Lauds of Our Lady (in cell)
6 am - Prime followed by Little Office Prime
Meditation and Terce and Little Office Terce
7.30 am - Conventual Mass (sung daily)
12.20 pm - Sext (+ Little Office Sext)
1.20 pm - None (+ Little Office None)
3 pm - Vespers (Little Office – in cell)
3.15 pm - Vespers
3.45 pm - Rosary and Litany
4.15 pm - Meditation and anticipated Little Office Matins until 5.40 pm
8.25 pm - Compline (followed by Little Office Compline in cell)

Stations of the Cross – Fridays at 8.20 pm
Exposition of the Blessed Sacrament and Benediction – Fridays 8.40 am – 1 pm

The Sunday timetable varies very slightly – the main difference is that the Conventual Mass is at 10 am

In Choir - Chantresses at the Ambo

The High Altar and Grille to the Left

Grace before Meals in the Refectory

After the promulgation of Summorum Pontificum in 2007 the FSI superiors decided that these four contemplative houses would take up the full and exclusive use of the 1962 liturgical books.

The New Communities continued...

The Benedictine Monks of Le Barroux, established in the 1980's have completed the building of their Abbey Church and have since made another foundation in France. the average age until recently was 27.

Aerial shot of the Abbey with Mt Ventoux in the background
Lavendar picking in the forecourt of the Abbey

Lavendar picking by the monks in work habits

During his ordination a monk follows the Missal

The ordaining Cardinal at the throne
Dom Gerard the forme Abbot at the throne with Assistants

The Conventual Mass

Ordinations in the Abbey Church

Pontifical Mass celebrated by the fromer Abbot Dom Gerard R.I.P.

Profession of a Monk - his hands upraised as he sings the "Sucipe"

At the ponifical blessing

Candidate for the priesthood enter by the western door

The New Communities

I will be posting a number of images of Religious Life starting with those use or have returned to the Classical Roman Liturgy Usus Antiquior.

Mariawald Cistercian Abbey - returned to Cistercian Rite last year

Fransican Friars of the Immaculate adopted the Usus antiquior for conventual liturgies last year

"An Interview with a Carmelite"

From New Oxford Review

By Dale VreeWe recently had a chance to talk with Brother Simon Mary of the Cross, a monk at the Carmel of the Immaculate Heart of Mary in Clark, Wyoming. Fr. Daniel Mary of Jesus Crucified, the Prior of the monastery, offered us this rare occasion to speak with Br. Simon Mary, in the hope that the story of his vocation would help other young men in their discernment, and inspire the prayers and generosity of our readers to preserve this monastic way of life and provide for the young men God is calling.

Br. Simon Mary took us from his early, formative years through to the realization of his vocation as a Carmelite monk. The Carmelite monastery in Wyoming is one of the most exciting new elements in the Church in America, and has proven -- in just a few short years -- to be fecund ground for vocations to the consecrated life.+ + +

NOR: Greetings, Brother Simon Mary.

Br. Simon Mary: Praised be Jesus Christ!

NOR: Tell us a little bit about your background.Br.

Simon Mary: I was born in 1984. I grew up in Cambridge, a small rural town in New York on the Vermont border.

NOR: Only 24 years old -- you're still a young fellow! Tell us about your home life growing up.

Br. Simon Mary: I come from a faithful Catholic family; I'm the oldest of three children. I had a normal, peaceful childhood. My grandparents had a dairy farm in Cambridge, a portion of which they deeded to my parents. It was a great blessing to grow up in a small, rural town such as Cambridge.My mother was a devout Catholic, as were some of the older members of my family, especially my grandmother. They faithfully attended the devotions, Stations of the Cross, adoration, and Rosaries at the local parish, and always took us kids along with them. Being in a church, to me, was just a natural part of my childhood. And there were always holy pictures and crucifixes in both my parents' and grandparents' houses.

NOR: So these physical manifestations of the faith -- holy pictures, crucifixes -- and devotional practices were helpful in the formation of your faith?
Br. Simon Mary: Yes, absolutely.

NOR: Did you go to Catholic or public schools?

Br. Simon Mary: I went to a public school in Cambridge.

NOR: Looking back, who were some of the early influences who helped in your religious formation?

Br. Simon Mary: Apart from my mother and grandmother, I would definitely say the Augustinian Fathers. In Cambridge, when I was growing up, some priests from the Augustinian order staffed some of the parishes in rural New England. I first became aware of them at the Holy Sacrifice of the Mass and was blessed to have them for CCD classes as well, starting when I was six years old. These men were very impressive to me; they were men of deep prayer -- very disciplined, very devoted to our Lady. Their teachings were very orthodox.In my hometown, the population was roughly half Catholic and half Protestant, so to see these men in their black cassocks was a powerful witness to our Catholic faith. I realize now what a great visible witness they gave just by their presence.

NOR: Was there one person in particular whom you consider a significant early influence leading you to the religious life?

Br. Simon Mary: Yes. His name was Fr. Joseph Getz and, as you can imagine, he was one of the Augustinian Fathers. He married my parents, and he taught me and my brother how to serve at the altar during Holy Mass. What I remember most about him is his great devotion to the Blessed Mother -- Father always prayed the Rosary in the first pew before vesting for Mass. Watching him exercise his priestly office close-up during Mass was a very powerful experience for me as a young boy. His strong priestly character certainly demanded respect and admiration. He was a true spiritual father to me, and his reverence when saying Mass and his love for the Church and the Blessed Mother was inspiring.

NOR: With such an influence as Fr. Getz, did you entertain thoughts of becoming a priest?

Br. Simon Mary: Yes. Many people -- family, friends, people at Mass -- would tell me or my parents after I served Mass that I should consider the priesthood, that I would make a good priest. I would say that this encouragement at the time made me think of one day perhaps becoming a priest.

NOR: What would you consider the earliest influence that led you to consider the monastic, rather than the priestly, life?

Br. Simon Mary: That influence, coincidentally, was also Fr. Getz. As mentioned, I attended the public school in my hometown. The Augustinian Fathers would take us out of school during the middle of the day for catechism classes -- I can't fathom how they managed to do that, given the hostility of most public schools these days toward anything religious! In one of the CCD classes, when I was around nine years old, Fr. Getz showed us a children's video about St. Thérèse of Lisieux. This was my first encounter with the cloistered monastic life. I don't recall the details of the video, but only wondering, "What is this?" I had never heard of anybody voluntarily living such a life -- a life behind walls and grilles. I was definitely intrigued. I didn't pursue it at the time; it wasn't until much later that I came to realize who this great saint was. But here the seed was planted.

NOR: So there were really two seeds planted in your heart and mind: the priesthood and the monastic life. How did this play out in your early life?

Br. Simon Mary: My hometown was part of the Diocese of Albany. At some point during my junior-high years, our parish became part of a "cluster" of three parishes that shared two diocesan priests. Ours was the parish without a regular priest. As part of this re-formation, the Augustinian Fathers were replaced by diocesan priests. When I found out that Fr. Getz would be leaving, I wrote him a letter. At the end of the letter I suggested to him that I too might become a priest.But when Fr. Getz and the Augustinians left town, that influence essentially left my life. Parish life changed drastically -- there wasn't the same strong Catholic identity or even the same activities for kids. I stopped serving at Mass. The priests who came from the surrounding parishes to say Mass were good men, but their presence wasn't as profound -- in part because they just weren't around very much.

NOR: So you entered your teenage years in a sense untethered from the profound influence of the Augustinian Fathers. How did your life change?

Br. Simon Mary: I would characterize my teen years as very normal. I still attended Sunday Mass and took diocesan CCD classes, but that was pretty much the extent of my involvement in the parish. I did well academically in school, played sports, and joined in the usual activities. I had a lot of friends. Looking back, it was a great grace, being able to try out so many different things, to see what the world has to offer.

NOR: During this time, did you still have a sense of a calling to the religious life?Br. Simon Mary: By my junior year in high school I started to feel a pull between the life of faith and the worldly life at school. I had the sense that maybe I was trying to "run away" from my vocation.

NOR: How did you respond to that pull?

Br. Simon Mary: Like a lot of people, I guess. I decided that maybe I just needed to get away. Get away from the small-town life.

NOR: Did you?

Br. Simon Mary: My folks were of modest means; there wasn't much opportunity for travel simply because there just wasn't money for it. One trip I do recall making was with my family on a pilgrimage to Our Lady of the Cape, a Marian shrine in Three Rivers, Quebec. I recall evening processions and a large convent of cloistered nuns on the shrine grounds. I remember asking my grandmother what they do in there. She replied, "They're praying for all of us." We went inside to hear the nuns chanting the Divine Office and I was captivated by what I saw through the screen: the traditional habits and veils. I remember thinking, "Wow, here's a group of cloistered nuns who never leave the building. They constantly offer prayers for the pilgrims." The power of prayer really hit home for me.But back to my junior year: My parents didn't have enough money for me to travel, so I applied for a scholarship to study abroad for a year in Germany as part of an exchange program between the U.S. Congress and the German Bundestag. The application process was grueling and involved six months worth of essays and interviews. There were thousands of applicants and I knew I would need a miracle to make it.On an inspiration of grace, I decided to pray the Rosary every day at the parish church on my way home from school, for the Virgin Mary's intercession for my scholarship application. I'll never forget one day -- one fateful day -- I prayed to the Blessed Mother, "If I can get this scholarship, I will maybe -- maybe -- think about becoming a priest again."

NOR: So you undertook some serious bargaining for this scholarship.

Br. Simon Mary: Indeed! But the prayer was so simple, so childlike. Yet I knew that I'd made a promise that I couldn't go back on.

NOR: What happened next?

Br. Simon Mary: Here's where it gets really interesting. The next day, like every day, I went back to the parish church. There in the vestibule was a table with newsletters and magazines and the like that I'd never bothered to look at before. A certain magazine caught my eye called Vision that described all the different forms of religious life, all the religious orders and their charisms. At the bottom it read, "If interested, call us." Then it suddenly dawned on me: This was a sign from the Blessed Mother! "Oh no," I thought. "What have I gotten myself into?" I quickly stuffed the magazine into my backpack, thinking to myself, "Don't let anybody know about this!"

NOR: What did you do next?

Br. Simon Mary: I took the magazine home, but I couldn't bring myself to look at it for a few days. Then, late one night, I finally got the courage to crack it open. I learned all about the different kinds of religious orders.

NOR: Did any particular one stand out?

Br. Simon Mary: Yes, absolutely. The Carmelite order really captivated me: a life so completely consecrated, so completely given to God. I then recalled the video on St. Thérèse that I had seen so many years back in Fr. Getz's CCD class, and how fascinating the whole idea of the cloistered life was.

NOR: What happened with your scholarship?

Br. Simon Mary: Wouldn't you know it, I got the scholarship! It was a complete miracle.

NOR: So now the cards are all on the table.

Br. Simon Mary: Yes, and I began seriously contemplating the religious life. At the same time, I began receiving information from colleges and universities. And now I had a year in Germany ahead of me. My head was spinning; I didn't know what was going to happen.One particular episode sticks out from that time. I was invited to board with a Protestant family in Germany, but there was one catch: I had to go to a Protestant church with them every Sunday. I contacted them and asked if I could go to Mass. Maybe, was the reply, but not every Sunday, because I had to go with them to the Protestant church.

NOR: That's quite a dilemma for a young man discerning a vocation. What did you do?

Br. Simon Mary: I wrote back saying that I wasn't willing to have them as my host family.

NOR: That took some guts! What was the reaction?

Br. Simon Mary: Let's just say it didn't go over very well! I upset a lot of people because the whole idea of the program was to foster understanding between the cultures. But there was no way I was going to miss Mass. By the grace of God, a devout Catholic family was finally found.

NOR: So here you are, now discerning a vocation, but preparing to ship off to Germany for a year.

Br. Simon Mary: It was an interesting time. I was visiting universities as well. I wrote around for information from a few different religious communities. I was looking for a community that had an intense contemplative life, with a devotion to St. Thérèse, and preferably with no exterior apostolate; the community had to be orthodox and faithful to the Magisterium. Through the Vision magazine I found a community of Franciscans in Boston, the Little Brothers of St. Francis, that had a strong life of prayer and a devotion to the Carmelite saints. We traded correspondence and I decided to visit them while looking at colleges in the area.

NOR: What did your family think about you corresponding with a contemplative religious community?

Br. Simon Mary: They didn't know! I was trying to keep it a secret. I didn't want any outside influence or pressure in any direction; I wasn't sure if my vocation was truly from God. But I'm sure they had some inkling of what was going on.

NOR: What about your friends -- did you tell any of them? Were there others you knew who were also contemplating the religious life?

Br. Simon Mary: I tried to keep it from everybody. None of my friends -- that I know of -- was discerning a vocation. But maybe they were trying to keep it a secret as well!But the attitude among my peers was pretty much to just prepare for college. College was really seen as the obvious "next step" in life by everybody I knew.

NOR: But first, for you, there was a trip abroad. Did your time away help or hinder your discernment?

Br. Simon Mary: I went with some trepidation, but my time in Germany was a wonderful experience. What's funny is that people there would ask me, "What are you going to do when you get back to the States?" My answer was, "Maybe I'll enter this Franciscan order in Boston." I really came to know there that I had a calling to the religious life.

NOR: When you got back, what was your sense of your calling?

Br. Simon Mary: I knew that if I were to do this, I would want to do it whole and entire. It would have to be a radical departure from everyday life. If I am called, then why not try to live the life of the saints -- exteriorly and, more importantly, interiorly? But, ultimately, I only sought, begged, and prayed for God's will to become clear.

NOR: So now it's decision time: college or community? Or maybe both?

Br. Simon Mary: I knew that, because my parents were poor, going to college would entail great cost and student loans and heavy debt. I realized that this would only delay my entering the religious life, possibly for years, if not forever.

NOR: Did you pursue the Franciscans in Boston?

Br. Simon Mary: I did. After visiting and talking with the Superior, I decided to join the community on probationary terms, first as an observer (a three-month period), followed by postulancy (a six-month period). What appealed to me was that they were not ashamed to be religious. They wore their habits at all times. When they went out to minister to the poor on the streets of Boston, they were a visible witness to the religious life and Holy Mother Church in a very secular place.In their spare time, the friars would often visit a cloistered monastery of discalced Carmelite nuns nearby. I was asked to serve at Holy Mass on the Feast of St. Thérèse at the convent. Again, I found myself intrigued by their life. It kept hitting me that all our work with the poor would bear no fruit if it weren't for the constant prayers of these cloistered nuns. The Franciscans have a very strong prayer life, but when it was time to go out among the poor, I found myself always wanting to stay behind to pray, to "practice the presence of God," as Br. Lawrence of the Resurrection put it. Br. Lawrence was an influential figure for me; here was a discalced Carmelite who was also a man. Then it dawned on me that that was what I longed for: A cloistered Carmelite community for men. The only problem was that there was none that I knew of.

NOR: So you came to realize that the Franciscan community was not for you.

Br. Simon Mary: Yes. It was a very sad, very painful decision to leave the Franciscan community. Many prayers and many tears accompanied my decision.

NOR: Once you left Boston, what did you do? What was your state of mind?

Br. Simon Mary: Well, my family was happy to have me home again. But for me it was really a time of confusion. I thought that since the Franciscan experience didn't work out, perhaps I was called to the married state. I really didn't know what was going to happen to me or what I should do. I knew the Lord had put a desire in my heart for the cloistered Carmelite life, but to my knowledge there was no such community in the entire world.

NOR: What did you end up doing?

Br. Simon Mary: I ended up, of all things, as a paralegal in Vermont, working under an attorney and studying to take the state bar exam. I worked there for a year and a half, living in an apartment in a country farmhouse.

NOR: How did you like that work?

Br. Simon Mary: The attorney was a kind man, and took me under his wing like a son. But I found that when I went to bed at night, I was very unsatisfied. The religious life was constantly on my mind. It soon became very obvious to me -- and I'm sure to everyone around me -- that I had a calling to the contemplative life. While doing some research, I came across an order of Carmelite hermits in Christoval, Texas. I had earned one week of vacation at my job, so I decided to go to Texas to visit.

NOR: Did you like what you saw?

Br. Simon Mary: As I told the prior, Fr. Fabian Maria, "I love your life, but I'm not called to be a hermit." I had finally found a community of Carmelite men living a cloistered way of life, but I knew that I was not ready for the solitude required of a hermit. I asked the Prior if there were any monasteries in the discalced Carmelite tradition for men. He said there weren't -- our monastery in Wyoming hadn't been founded yet. At the end of my retreat, the question remained: "Where can I find a monastic, manly way of life in community with all the devotions of the Carmelites?"

NOR: Did you find that community?

Br. Simon Mary: Amazingly, I did. I was looking on the Internet one day and I googled "new Carmelite monks." An article from the Casper Star-Tribune came up that reported on a new, strictly cloistered monastic community in rural Wyoming. I stopped reading and said, "Wait! That's the life of St. Thérèse!"

NOR: That sounds like a shot out of the blue.

Br. Simon Mary: It sure was. It's funny to think that you can find your calling to a cloistered community on the Internet. So I talked to my spiritual director, a young, humble priest of the Congregation of the Holy Cross in Vermont, who suggested I write to the Father Prior in Wyoming, which I did.It was a long, long time before I heard back. I had made the mistake writing just before the Easter Triduum -- a very busy time at the monastery! In his letter, Father Prior explained to me quite clearly what life at the Carmel in Wyoming was like. He explained that the monks always wear the traditional habits, are faithful to the Pope and the Magisterium of the Church and will have nothing to do with theological dissent, and that they only celebrate the Traditional liturgy.

NOR: What was your reaction to that?

Br. Simon Mary: Well, the part about their habits and faithfulness to the Magisterium was everything that I sought. But I'd never been to a Traditional Mass before. But it was easy for me to see that a Carmel with the traditions, customs, and discipline of the saints would also need the reverence, beauty, and awe of the Traditional Mass if it were to endure. Plus, the Carmelite Rite has the approval of the local Ordinary, Bishop David Ricken of Cheyenne, who founded our monastery in 2003.

NOR: So your vocation was really nurtured in the New Mass?

Br. Simon Mary: Yes, thanks to the very reverent and beautiful liturgies celebrated by the Augustinian Fathers in my hometown.

NOR: But now you are part of an order that celebrates the Traditional Mass.

Br. Simon Mary: Yes, but a distinction must be made: We celebrate the traditional Carmelite Rite of the Mass, which is very similar to, but distinct from, the Tridentine Mass. In the great tradition and richness of the Church, many ancient religious orders were honored to have their own distinct rites of the Mass. The Carmelite Rite is the great inheritance of a Carmelite, being imbued with so many feasts, chants, and rubrics proper to the spirituality of Carmel. Our community is dedicated whole and entire to preserving the fullness of the Carmelite liturgical life -- the Carmelite Rite is at the very core of our monastic existence and gives life and strength to our ancient and venerable tradition.

NOR: Tell us about the charisms of your monastic community.

Br. Simon Mary: Carmelite monks are consecrated to God through the vows of obedience, chastity, and poverty. Our time is spent in prayer and penance for the salvation of souls, interceding for the Church and the world, as well as in the study of Scripture and the fathers and doctors of the Church.Our Carmelite community has four pillars: The first is filial devotion to the Blessed Mother. Second is the Holy Rule of St. Albert, also known as the Carmelite Rule, in its original observance. Third is the Carmelite Rite of the Mass, the liturgy in use until the Second Vatican Council. And fourth, the discalced Carmelite charism: the spirituality, customs, and way of life as lived by St. John of the Cross and St. Theresa of Ávila, which entails a strict constitutional enclosure -- our monks don't leave the monastery at all, except for doctor appointments when no doctor is available to come to the monastery, or other emergencies, with permission from the Bishop.The structure and discipline of the Carmelite Rule protects our monks from modern, worldly temptations. That protection is very important -- you can't allow new things in, because then discipline breaks down. Modesty and chastity must be protected and our Carmelite way of life preserved for the young men who come after us. There is structure and objectivity to our life. The rules are kept closely; there's no guess work about what we're supposed to be doing. We strive to do what the saints have always done. The goal of our Carmel is to transform men into saints -- and not just our monks, but all the men united with our monastery. The Carmelite life is at once ancient and new. Nuns have had it for a long time, but it's new for men. The word "Carmel" means "the garden of God" in Hebrew. Here we know the power and beauty of living outside of time, living our lives completely for the sake of Jesus and Mary.

NOR: One could easily get the impression that cloistered monks are so far removed from the world that they have no concept of current events and the challenges facing the Church in the modern world, and that therefore their prayers can't be directed to specific problems. Is this true?

Br. Simon Mary: No. We get news of the outside world from visits and correspondence with our family, friends, and benefactors. We have a good idea of what's going on in the world, but we're spared the gory details. As far as current events, the sins of the world aren't new.

NOR: Are you allowed to read newspapers and magazines?

Br. Simon Mary: Yes. We are allowed orthodox Catholic publications in our library. But Father Prior looks over all material that comes in, to make sure that there is nothing that would offend against modesty and chastity. Our library also stocks a wonderful array of works by the Doctors of the Church and on the lives of the saints.

NOR: How does the monastery survive in such a remote area?

Br. Simon Mary: Wyoming is only marginally Catholic, so we need to be self-supporting. We follow the dictum of St. Paul: He who doesn't work shall not eat. One of the hallmarks of the monastery is manliness: we work with our hands, doing our own maintenance and upkeep of the building and the grounds. In the monastic tradition of small cottage communities, we roast Mystic Monk Coffee here at the monastery. [See the advertisement on p. 15 of this issue -- Ed.] Aside from that, we are dependent on alms. Our monastery was founded on the principle of poverty.

NOR: How do you get food to eat?

Br. Simon Mary: Obviously, we can't go to the store and buy groceries. Most of our food comes from our neighbors in the area who donate food to us as acts of charity. By the grace of God, we have never gone hungry! But we hope in the future to have some farmland within the monastery grounds, and a milk cow and some chickens.

NOR: What is your daily life like?

Br. Simon Mary: Most of our day is spent in prayer. We pray the entire Divine Office, which consists of eight canonical hours of prayer, starting at 4:10 in the morning. We spend two hours in mental prayer each day, one hour in the chapel and one hour in our cells in solitude. Two hours are given over to contemplative prayer. And, of course, we pray the Holy Sacrifice of the Mass each day.The rest of our time is taken up with daily labor. We have a brother cook, a brother cobbler, a brother tailor, and so on. There are household chores to be done, cooking, correspondence, answering the phone, etc.We are also allowed one hour of recreation each day. This is an extremely joyful time to relax as a community, share a good laugh, or get some exercise -- we'll get a football game going, or hike around the monastery grounds. I would say that monastic joy and fraternal charity are hallmarks of our community.

NOR: Do you observe a vow of silence?

Br. Simon Mary: No, but we refrain from unnecessary conversation outside of recreation, preferring rather to foster that interior conversation between the soul and God.

NOR: Was the lack of ongoing conversation a big adjustment for you?

Br. Simon Mary: Yes, but by fostering an interior life, one practices the presence of God. Prayer becomes more interior, more silent. Prayer really involves many acts of the will, not many words. In the contemplative life we don't get to see the visible fruits of our labors; those fruits are given over to God in prayer.

NOR: What were the hardest adjustments you had to make?

Br. Simon Mary: There were a few adjustments, but none was insurmountable. From the outside, one might say oh, there's no TV, no radio, none of those modern conveniences. But I really don't miss them. Probably the biggest adjustment was my unfamiliarity with the Carmelite way of life -- it's at the same time ancient yet unknown. It hasn't been widely studied or promoted in our times.I'd say the hardest thing here is that as a contemplative monk, you are constantly faced with yourself -- your humanness, your sinfulness, your struggles and failures to grow in the imitation of Christ. In the world there are so many distractions --TV, radio, and computer, for instance -- but here you are confronted with yourself, you find yourself, see who you truly are. And only by seeing our weaknesses can we make progress in the spiritual life. The monastic life is so completely contrary to modern life.

NOR: Are visitors allowed?

Br. Simon Mary: In the Carmelite tradition, we welcome visitors who come to the monastery each day during visiting hours. For the monks whose families are local, they are allowed visits once a month. For the rest, we are allowed phone calls and letters once a month. My family comes out about two times a year.

NOR: Do you miss your family?

Br. Simon Mary: You know, joining a monastery is easier for the monk than for his family. When I announced that I was joining the Carmelite Order, my family struggled deeply with my vocation to the contemplative life. But they have since found consolation in the prayers of the monastery.

NOR: What would you say to those who think that the monastic life is "boring"?

Br. Simon Mary: Life here is anything but boring! Life as a monk is filled with great peace and joy. Here we are in the ante-chamber of Heaven -- our lives are given over completely to the love of God. The life of a monk is a life of great peace.When I left New England, some of my extended family members said, "Oh, he's dead to us now." But our life here is a life of such great joy. It's not boring or like a prison at all. Here one comes to understand that the power of prayer opens up channels of grace for the active members of the Church's apostolates. The religious life is so different from people's preconceived notions of old, lonely men wandering in solitude around empty halls. All the monks here are in their twenties and thirties. It's a vibrant community.

NOR: Where are you in the process of your vocation?

Br. Simon Mary: I have professed temporary vows. The first year in the order is called the postulancy. That's followed by a two-year novitiate. And then temporary vows are professed for a period of three years. Finally, perpetual vows are professed, and those are for life. I have two years left before I profess perpetual vows.

NOR: How many monks are there at the monastery?

Br. Simon Mary: There are ten of us now. There are an additional forty men who are in the process of discernment. Discernment is a very strict process. We are very strict about not allowing in any homosexuals or drug or alcohol abusers, only men who are truly dedicated to serving Holy Mother Church. By year's end, it seems we will have between fifteen and twenty monks.

NOR: Such growth is almost unheard of these days. Can the monastery accommodate all these young men?

Br. Simon Mary: We have been blessed by rapid growth, but we are in great need of housing for these exceptional young men. Our monastery has located an ideal, remote setting on 500 acres in Wyoming's Rockies, where our life might be taken up in the fullness of its splendor and power. This property would allow us to realize our vision of strict enclosure and the fullness of the eremitical life. In God's Providence, this mountain setting already has an existing lodge, guesthouse, and caretaker's house, which are suitable for our immediate growth and would allow us to start offering retreats. All the same, our monastery is truly founded in poverty and in need of a miracle if this property, known as Irma Lake, is to be secured as the New Mount Carmel here in the U.S. We must find individuals capable of helping us acquire this setting for the honor of the Immaculate Mother and the glory of Almighty God. Please pray for God's blessing in this time of great necessity. As monks, we humbly place our trust in the Infant of Prague, the Virgin Mother, and our good father, St. Joseph.

NOR: What advice would you give to a young man who's considering the religious life?

Br. Simon Mary: For the young man -- for everybody, really -- it is important to develop a prayer life. Without prayer and the reception of the Sacraments, discernment is just not possible. You must develop a love for the saints, especially the Blessed Mother. Without devotion to the Blessed Mother, you won't make it. The Blessed Mother leads us to Christ.It's also important to have an orthodox spiritual director to whom you can confide your soul. He can help you properly discern the events and the course of your life.But the best advice I can give someone is to be bold. Don't accept the status quo in life; don't presume that going to college is the obvious next step after high school just because everybody else is doing it. Don't presume that you are automatically called to the married state just because all those around you have taken it for granted. Start instead by thinking that God might be calling you to be completely consecrated to Him, and that you were made for His glory. The first priority in your life should be to do God's will, and to do that you must discern His will in your life. Just think: What will I have lost by trying out the religious life for just one year? We are living in difficult times; now is the time to become great saints.

NOR: But how does one develop a prayer life when most young people have received such poor catechesis?

Br. Simon Mary: Start by praying the Rosary. It's easy to learn and easy to pray. Meditating on the mysteries of the Rosary opens up one's heart to God. Pray the Chaplet of Divine Mercy. Spend time in Eucharist Adoration. These profound acts of prayer don't require great learning or in-depth instruction. But to really develop a potent prayer life, you must first root out sin from your life. Not coincidentally, prayer is one of the best aids in doing that. Also, it's important to read the lives of the saints. Anybody can do this. You will become a witness to their heroic virtues. You will see the simple ways they approach God and bare their souls to Him.I can't stress enough, though, how vital a prayer life is. It helps us grow in our relationship with God. He's there waiting for us; He will help us reach Him, if we are willing. We are all -- each one of us -- called to union with God.

NOR: Any final thoughts?

Br. Simon Mary: The contemplative life is necessary for the strength and well-being of the Church. This must be understood by all Catholics, especially the young. The Church's timeless teaching on prayer is really gone now, replaced by such oddities as centering prayer and yoga. These are not traditional; these don't build up the Church. The life of prayer must be instilled in the home, because -- and this is the thought I'd like to leave you with -- without prayer we can do nothing.

NOR: Thank you, Brother Simon Mary, for sharing your insights and your story with us.

Br. Simon Mary: At your service. May Our Lady of Mount Carmel lead your readers ever nearer to her Divine Son and protect them under her pure white mantle of maternal tenderness. Your readers are certainly in our prayers as together we work for Christ and His Holy Church.

Wollongong Valle to the Sisters - It's all over or is it?

It seems that we must bid farewell to more religous women in the Diocese. Two more convents (religious houses) have closed. It is a sad day when Religious leave any diocese - but it should be noted that there are many new (and often unheard of)religous communities which would be happy to fill the breach. Tragically as ever, there are those who would rather do without religious than to employ or even allow to enter the diocese these "New Religous" because of there obvious tendancy towards the traditional.

What is becoming increasingly event in recent months is that there are many liberals who would rather run the ship aground that take on any traditional groups, this is certainly so in France as we have seen in previous posts. This state of affairs is downright scandelous.

For those dioceses who do read the "sign of the times" there will be a painless transition and quiet possibly a reflowering but for those who do not - prefering to remain ideologues to the end there judgement will be harsh in the future, particularly of Ordinaries who continue to rest all there efforts in the already failed experiments of the adjournamento period.

Pray that those in authority have the humility to recognise that the "Experiment" has failed and that we must turn away from those failed ventures and invest in a future of the greater certitude which our centuries old tradition has always offered us. Do not allow the appellations, and dismissive comments which have so long been made about those who adhere to this tradition become true of our dioceses; "Out of step", "behind the times", "not relevant", "unable to handle change", "not open" "narrow", "troggladite" etc. etc.

Already the dawn is breaking, and there are those who are opposing the new translation, could they be described as conservatives unable to change? Perhaps this might engender some empathy for those who found it difficult to cope with an altogether new mass? I fear not.

Does the fact that many of the closures of religious houses are of those whose orders have given up on trying to find new vocations and have resigned themselves to presiding of the latter days of their respective institutes; Why have they run out of steam? Why do they not wish to perpetuate themselves? Could it be that it is simply easier to let things go? Or could it be that the many changes to their religious lives (i.e. habits, common life, public prayer etc) fails to attract vocations? Are we too prideful to return to a model that actually works?

The truth is that people are always attracted to the perrennial, what is transient - may have momentary attraction but will eventually fail.

Exceptional Liturgical Colours

Of course we are familiar with the main liturgical colours; White (or Gold) Red, Violet, Green, Black and Rose. Most parishes posses the four main colours white,red,violet and green many no longer have black or rose vestments.

Pictured here are blue vestments, still a liturgical colour in the Sarum Use and granted by privilege to Kingdom of Spain and her colonies.

Facing the Lord in the New Rite (Novus Ordo)

Celebrating the Novus Ordo Ad Orientem?

Here is a post from WDTPRS (What does the prayer really say?)

...In #132 we find: Sacerdos genuflectit, accipit hostiam, eamque aliquantulum elevatam super patenam vel super calicem tenens, versus ad populum, clara voce dicit: Ecce Agnus Dei,....

The priest genuflects, takes the Host and, holding it raised a little way over the paten or over the chalice, having turned toward the people, says in a clear voice: Behold the Lamb of God….

Then in #133 we find: Et sacerdos, versus ad altare, secreto dicit: Corpus Christi….

And the priest, having turned toward the altar, says silently: May the Body of Christ…

In these two rubrics there is a specific order of actions. First, the priest turns to the people. Then, he turns to the altar. This is only possible if the priest is celebrating Holy Mass facing the altar and the people are behind him facing the same direction as the priest. The rubric is clear in this moment before Communion.

Somewhat less immediately clear is the rubric at the Orate Fratres in #29, which says that the priest, while standing at the middle of the altar, turns to the people (versus ad populum) to say “Pray brethren, that my sacrifice and yours…”. Then in #30 the priest is directed to speak the Super Oblata prayer, but there is no indication that he turns back to the altar: there is no second versus. Why? The priest, turning to the people to invite their response, simply continues to turn in the same direction back to the altar.

The single versus in this case indicates a completed turn in circle. In #132 and #133 (above) the two different instances of versus indicate two turns, one toward the people by the priest’s right and one toward the altar by his left. There is no complete circle. In this way the Novus Ordo is consistent with the older “Tridentine” Rite at this same moment in Mass. In the older, traditional way the priest turns by his right away from the altar and toward the people. He speaks the invitation. He turns back to the altar, always by his right, in the same direction, thus completing the circle. The rubric in the 2002 Missale Romanum (MR) has language very similar to the corresponding rubric in the 1962MR.

FRENCH SEMINARY TO USE BOTH FORMS OF THE ROMAN RITE

From Paix Liturgique

Cardinal Barbarin will open next year in Lyon a "bi-ritual" seminary, i.e. a seminary dedicated to both forms of the Roman Rite, which will be both taught and celebrated there. This is the first diocese in France after that of Toulon which offers this possibility to its seminarians. Cardinal Barbarin's project will even go further than that of Toulon: not only will the seminarians have the opportunity to be formed according to the extraordinary form, Mass according to the usus antiquior will be celebrated every day in the seminary, open to all seminarians, including those of the ordinary form.

IRISH BISHOPS GUIDE FOR TEACHERS

GUIDELINES FOR THE RECEPTION OF COMMUNION DURING THE EXTRAORDINARY FORM OF THE MASS

Children who attend the extraordinary form of the Mass will receive Communion in a different manner from their classmates who attend the ordinary form of the Mass.

At Mass in the extraordinary form, Holy Communion is received kneeling and on the tongue. Reception in the hand or while standing is not normally permitted.

Communion is received under one kind only, to emphasise the Church’s teaching that Christ is received whole and entire under the appearance of bread or wine.

Normally the child will approach the altar with joined hands and will kneel at the Communion rails (although children making their First Communion may use a prie-dieu).The priest recites the formula: “Corpus Domini nostri Jesu Christi custodiat animam tuam in vitam aeternam. Amen.” (May the Body of our Lord Jesus Christ preserve your soul to everlasting life. Amen.) Note that the priest says “Amen”. The child should make no response.

The sacrament of Confession (or reconciliation) is often available before and during Mass in churches celebrating Mass in the extraordinary form. Almost exclusively, confession will be in the traditional form, using a confessional box, rather than face-to-face with a priest.

For teachers who wish to know more about the extraordinary form of the Mass, details are available at http://latinmassireland.org. The schedule of Masses for Ireland is also available. If a teacher wishes to take a class of First Communion children to experience Mass in the extraordinary form, that can be arranged in advance with the celebrant. Explanatory DVDs of the Mass are also available from the Latin Mass Society of Ireland.

In the mean time

Lot's has happened since I last posted:

The Vatican has released the Apostolic Constitution "Anglorum Ceotibus" governing the norms for the new Ordinariates for Anglicans who wish to be received into the church and retain some/many of the customs in union with Peter. Pope Benedict will be known as the Pope of Christian Unity if he keeps going at this rate.

October saw the commencement of discussions with the SSPX concerning the II Vatican Council and other issues - These talks will continue as long as they need too I expect and they schedules for once a month.

The Patriarch of Moscow and all Russia is also scheduled to meet with the Pope, relations between the two could not be warmer.

We shall have to wait and see what the result of this movement will be.

Sacred Music an appeal to the Pope

Appeal to His Holiness Pope Benedict XVI for an authentically Catholic sacred art

The following is a sample chapter:VI. SACRED MUSIC AND LITURGICAL CHANT

Holy Father, the Church has today the opportunity to regain his "highly" role in the magisterium of music, mainly in the field of sacred music and liturgical chant, which must necessarily respond to the categories of "good" and "right" for their intimate connection, not just correspondence, with the liturgy itself (Paul VI, Address to the singers of the papal chapel, March 12th, 1964).

In the ancient history of Christianity the dialectical relationship between sacred music and secular music has produced many times the intervention of the Church to "clean up the building of the Roman liturgy" (a term explicitly used by many popes) from the secularist intrusions that the music itself lead in the temple and that, over the centuries and the gradual technical and musical development, have become increasingly severe and spill-over from the proper liturgical use, ending often in the assumption of roles of self-referencing or profane nature.

From the time of the Const. Ap. “Docta Sanctorum” issued by Pope John XXII (1324), the magisterium has always indicated the righteous ways of understanding music in the service of worship, gradually adopting new techniques compatible with the liturgy, but always and consistently pointing up to the present day (including the magisterium of Vatican II and the entire post Vatican II period) in the Gregorian chant, the primal root, the source of constant inspiration, the highest – because it’s simply the most noble – form of music that can perfectly embody the Catholic liturgical ideal also by virtue of its anonymity and its meta-historical true aesthetical, verbal and sensitive universality.

We cannot now definitely establish musical forms and styles a priori, but therecovery of Gregorian chant, good polyphonic and organ music (even inspired by the Gregorian), – ancient, modern and contemporary – would certainly, after decades of absolute shock and “probability” in music, recall the liturgical "words" that the Catholic tradition in art and music has given us for centuries: they have worked – using a representative expression of Pope Paul VI in the Enc. "Mysterium Fidei" – as real "tiles of the Catholic Faith", which was always founded on sensible data, endowed with truth and beauty; and always devoid of sterile and mannered or archaeological intellectualism, to be avoided with care (as indicated by Pope Pius XII in Enc. “Mediator Dei” that introduced the liturgical reform of the late twentieth century.

Maybe in the arts devoted to the service of worship, music is the strongest, for that constant "catechetical" meaning which the magisterium has constantly recognized, and also the more delicate because, by its nature and unlike the other arts, requires a tertium medium between the author and the viewer, or the interpreter. For this reason the Catholic Church should take better care of the music than of other arts and should, as happened in the past, urge the education of both authors and interpreters: for sure today the effort is much more difficult than in Middle Age, Baroque period or in the XIX century, since the actual society is completely secularized. However today is needed a clear knowledge of the fundamentals so that the musicians – once endowed with the needed expertise – can recover the "sensus ecclesiæ" together with the "sensus fidei".

The Prefect of the "Congregation for Religious" Cardinal Franc Rodé CM

From a recent speach;

"In the last forty years, the Church has undergone one of her greatest crises of all times. We all know that the dramatic situation of consecrated life has not been marginal in this state of affairs. In practically all Western countries, observers note that most religious communities are entering the end-game of a prolonged crisis whose outcome, they say, is already determined by the statistics.In many of these Western countries, religious have lost hope....Under the umbrella of “consecrated life” and behind the statistics there lies a variety of situations.

First, there are many new communities, some better known than others, many of which are thriving and whose individual statistics are the reverse of the general trends.

Second, we have older communities that have taken action to preserve and reform genuine religious life in their own charism; they are also in a growth mode, contrary to the general trend, and their median age is lower than the overall average for religious.

Neither of these two groups sees “the writing on the wall” in the sense that observers of the general trends use it; on the contrary, the future looks promising if they continue to be what they are and as they are.

Third, there are those who accept the present situation of decline as, in their words, the sign of the Spirit on the Church, a sign of a new direction to be followed. Among this group there those who have simply acquiesced to the disappearance of religious life or at least of their community, and seek to do so in the most peaceful manner possible, thanking God for past benefits.

Then, we must admit too, that there are those who have opted for ways that take them outside communion with Christ in the Catholic Church, although they themselves may have opted to “stay” in the Church physically. These may be individuals or groups in institutes that have a different view, or they may be entire communities.

Finally, I would distinguish those who fervently believe in their own personal vocation and the charism of their community, and are seeking ways to reverse the trend. In other words, how to achieve authentic renewal. These may be whole institutes, or individuals, pockets of individuals or even communities within institutes....Operating at the root of this “pseudo-aggiornamento” was what can best be described as “naturalism”.

It supposed the radical centering of man on himself, the rejection of the supernatural, and operated in a climate of radical subjectivism.It showed itself in multiple ways: In talk about holiness that is totally divorced from fulfillment of Christ’s law and the concept of grace. In minimizing sin. In the acceptance of the world as it is, with no need of conversion. In taking the world as the criterion according to which the Church ought to be reformed. In a notion of apostolate or ministry that consists in being at ease in the world rather than changing it. In rejection of authority, and especially divinely constituted authority, hence the rejection of the magisterium and all canonical and disciplinary ordering in the Church....

Towards the end of the Second Vatican Council, I was in Paris finishing my doctoral thesis on “miracles of the modernist controversy.” At that time in France there was a pervasive atmosphere of enthusiasm for the Council as the press and other media presented it, which was a partial image of the Council as a “victory of the liberals over the conservatives.”

When I returned to Slovenia I found that the communist regime was isolating the Catholic faithful, suffocating public expression of the faith and reducing it to a merely private affair. I found a faithful people within a society shaped by the ideology of materialism. I soon realized that what I brought with me from my studies in Paris was of very little use for my pastoral work. I needed to be close to the people and to respect the traditional ways of expressing of their faith. I learned so much from the Christian faithful! They taught me to love the Church, to respect the Pope and the bishops in communion with him.

The great lesson I learned from that experience was this: The religious who secularized consecrated life were not doing so for the sake of the faith of the people of God. It was not the good of God’s people that they were seeking. Rather than God’s will, what they were seeking was their own.

Religious life, being a gift from the Holy Spirit to the individual religious and the Church, depends especially on fidelity to its origins, fidelity to the founder, fidelity to the particular charism. Fidelity to that charism is essential, for God blesses fidelity while he “opposes the proud.” The complete rupture of some with the past, then, goes against the nature of a religious congregation, and essentially it provokes God’s rejection."

Why is Gothic Revival the preeminet style for Australia?

The Romanesque style, in my humble opinion, is a most glorious, and above all liturgical style, it's direct decendant the Gothic style however, partakes of many of the same attributes and principles as well as being a truly christian style.

Regardless of my opinions however, and for significant historical reasons associated with the establishment of the Catholic Church in Australia it is the New Gothic style that was to be the hallmark and jewel of the naiscent Australian Church.

The Benedictine pioneer's embraced the vision of a new golden age for the church in which the newly resurgent gothic style was to be preeminent.

Archbishop Rodger Bede Polding, not only attended the opening of St Chad's Birminigham but undoubtedly met with it architect A.W.N. Pugin - It was this architect and his school of architecture that took the Colony by storm. Indeed to such an extent that it was difficult until more recent time to find any other style.

The English Benedictines did not achieve their ultimate vision, but they did set in place many foundations upon which we can and should build - after it is as a result of their efforts that the Gothic style is the closest style to any that we can truly lay claim too.

Allmost all out cathedrals are built in this style most notably St Mary's Cathedral Sydney, and St Patrick's Melbourne, Adelaide, Brisbane, Perth and Horbart to naem but a few, all have Gothic Cathedrals.

To be continued

Wollongong and it's very ordinary form

The celebration of the "Ordinary Form" i.e. Missal of Paul VI in the Wollongong Diocese on Sundays leaves a lot to be desired. It remains replete with the almost extinct liturgical vision of the 1970's which in most places has exhausted diocesan coffers and left the pews almost empty.

The use of female altar servers and readers seems to be the norm, whilst the diocesan leaflet on how to receive communion conspicuously leaves out the reception of communion kneeling and on the tougue which remains the universal practice of the Catholic Church. (Pity help foreign visitors) World Youth Day 08 seems to have done little to change the imposition of this monocultural (Ozzi) liturgical vision.

Attempts in different parts of the diocese south and west to gain access to the usus antiquior or Extraordinary Form of the mass have been quashed both by clergy in favour and those not. Their combined efforts have succeeded in keeping priests from outside the diocese out and stopped any other priest within the diocese who might have been inclined to assist in it's celebration.

"The Reform of the Reform" is unheard of in the diocese. There is no solemn Latin celebration of the Roman Liturgy either in the EF or OF anywhere in the diocese.

It seems clear that whilst Bishop Ingham remains Ordinary, so too will the liturgy in the diocese remain ordinary even in the Extraordinary Form!

PRAYER FOR THE CONVERSION OF ENGLAND

While we wait for the Apostolic Constitution

O Blessed Virgin Mary, Mother of God and our most gentle Queen and Mother, look down in mercy upon England, thy Dowry, and upon us all who greatly hope and trust in thee. By thee it was that Jesus, our Saviour and our hope, was given unto the world; and He has given thee to us that we might hope still more. Plead for us, thy children, whom thou didst receive and accept at the foot of the Cross. O Sorrowful Mother, intercede for our separated brethren, that with us in the one true fold, they may be united to the Chief Shepherd, the Vicar of thy Son. Pray us all, dear Mother, that by faith, fruitful in good works, we may all deserve to see and praise God, together with thee in our heavenly home. Amen.

Customary prayer recited at Benediction in Catholic Churches in England.

CARDINAL PELL FOR ROME SOON...

His Eminence Cardinal George Pell, Archbishop of Sydney is rumoured to be heading off to Rome to take up an import post, possibly in the Congregation for Bishops.

Darling of orthodox catholics in Australia, he is nevertheless viewed by many traditional Catholics as a pragmatist and a politician. Often seen overseas sporting the Cappa Magna and celebrating the Extraordinary Form of the Mass, His Eminence was unable to accomodate the traditional catholic youth at World Youth Day with the same favour.

Some have argued that his overseas expliots, in this regard are staged to gain favour with the Roman authorities. Well, it must have worked!

The obvious question now is who will replace him?

Cardinal Canizarez on the Liturgy

Taken from NLM

Soon it will be a year that you were appointed by the Pope as Prefect of the Congregation for Divine Worship ... How do you assess your debut in the Vatican Curia?
It is not for me to assess my performance. All I have to say is that it is a very important time for all, intense work is being done, a plenary meeting of the Congregation has taken place, proposals have been reached which the Holy Father approved and which constitute the plan of our work [NLM: this appears to refer to the "reform of the reform proposals" mentioned by Andrea Tornielli in August, cf. here].

The great objective is to revive the spirit of the liturgy throughout the world. What have been the most pressing issues that you have had to attend to?

Urgent business there is every morning, referring to excesses and errors which are being committed in the liturgy, but above all, the most urgent issue that is pressing all over the world, is that the sense of the liturgy be truly recovered. This is not about changing rubrics or introducing new things, but what it is about, is simply that the liturgy be lived and that it be in the center of the life of the Church. The Church cannot be without the liturgy, because the Church is there for the liturgy, that is, for praise, for thanksgiving, to offer the sacrifice to the Lord, for worship ... This is fundamental, and without this there is no Church. Indeed, without this there is no humanity. It is therefore an extremely urgent and pressing task.

How can the sense of the liturgy be recovered?

At present we work in a very quiet manner on an entire range of issues having to do with educative projects. This is the prime necessity there is: a good and genuine liturgical formation. The subject of liturgical formation is critical because there really is no sufficient education [at the moment]. People believe that the liturgy is a matter of forms and external realities, and what we really need is to restore a sense of worship, i.e. the sense of God as God. This sense of God can only be recovered with the liturgy. Therefore the Pope has the greatest interest in emphasizing the priority of the liturgy in the life of the Church. When one lives the spirit of the liturgy, one enters into the spirit of worship, one enters into the acknowledgment of God, one enters into communion with Him, and this is what transforms man and turns him into a new man. The liturgy always looks towards God, not the community; it is not the community that makes the liturgy, but it is God who makes it. It is He who comes to meet us and offers us to participate in his life, his mercy and his forgiveness ... When one truly lives the liturgy and God is truly at the centre of it, everything changes.

So far away are we today from the true sense of the mystery?

Yes, there is currently very great secularization and secularism, the sense of mystery and the sacred has been lost, one does not live with the spirit truly to worship God and to let God be God. This is why it is believed to be necessary constantly to be changing things in the liturgy, to innovate and that everything has to be very creative. This is not what is needed in the liturgy, but that it really be worship, i.e. recognition of the One who transcends us and who offers us salvation. The mystery of God, which is the unfathomable mystery of his love, is not something nebulous, but is Someone who comes to meet us. We must recover the man who adores. We must recover the sense of the mystery. We must recover what we never ought to have lost. The greatest evil that is being done to man is trying to eliminate from his life transcendence and the dimension of the mystery. The consequences we are experiencing today in all spheres of life. They are the tendency to replace the truth with opinion, confidence with unease, the end with the means ... Therefore it is so important to defend man against all the ideologies which weaken him in his triple relationship to the world, to others and to God. Never before has there been so much talk of freedom, and never before have there been more enslavements.

After so many years of teaching and episcopal ministry, how have you experienced the call to serve in the Roman Curia as "minister of the Pope"?

I accept it with great joy, because it means fulfilling the will of God. When one does the will of God one is very happy, although I must confess that I did not expect something like this. At the same time, the fact of working together with the Pope allows me to live intensely the mystery of communion. I feel very united to him, happy to help him in all he really is asking for. As is known, one of his principal concerns is the concern for the liturgy.

Sounds of Silence?

Cardinal Cañizares Llovera, Prefect of Divine Worship, to Spanish religious news site Religión en Libertad:

-How to recover the sense of liturgy?

-At this time, we are working in a very silent manner in a whole series of themes related to projects of formation. It is the primary need: a good and true liturgical formation. The theme of liturgical formation is essential because not enough formation is really available. People believe that the liturgy is a matter of external forms and realities, yet what really is missing for us is to recover the sense of worship, that is, the sense of God as God. This sense of God can only be recovered through the liturgy. That is why the Pope has so much interest in accentuating the priority of the liturgy in the life of the Church.

From Rorate-Caeli

WEB BREAK

Mass with a server or not?

This has been the matter of discussion over at australiaincognita. Like so many eccesiastical issues it can blow out into legalism, pragmatism and idealism just to mention a few possibilities.

Here are some of the questions raised by the discussion:

1. Ideally there should always be a server at Mass but if there is not does this constitute an abuse?

2. Should the laity make the responses at Low Mass if there is no server?

3. The Council of Trent forbad anyone less than a tonsure cleric to assist at Mass; should this remain the ideal; is this impractical, is it an abuse to use a non cleric, does this term tonsured cleric have any validity now?

Let's look at the ideal.

If servers at Mass should all be tonsured clerics as the Council of Trent tells us, let us explore what this really means in the here and now.

In the 1570's the clerical state was conferred on those who recieved the minor orders - lector, porter, exorcist and acolyte. In reallity the term clerical state was used as a generic term which covered all of those who had received orders however minor. It was not however a liturgical office in itself. The important issue was that they had received orders. The Council of Trent also recommended that these offices be encouraged and spread and not just represent steps to the priesthood.

Despite the adomonitions of Trent the practice of utilising boys dressed as clerics, rose to become the norm. The practice became so intrenched as to completely replace the Tridentine instructions. By the 1960's the practice had become hallowed by "tradition" and indeed was hailed as the greatest source of vocations - the notion of having proper office as a criterion for service at the altar had disappeared.

Boys serving at the altar of course are children, it is an easy leap to make to ask "why not girls as well? They're children after all, and it is a child's role to serve at Mass". Gone, now are claims that altar serving is the source of vocations, since this would imply that girls too could or would be attracted to the priesthood. In many respects this practice has been exploited by those eager to promote the Feminist agenda within the church, by the introduction of female altars servers, initially without sanction and latter with apparent apptobation through a "loophole" in the new code.

The former minor orders where replaced in the 1970's with the offices of lector and acolyte/subdeaconate. It can be said then, that apart from the clergy (deacons & priests) the ordinary ministers of the altar are lectors and acolytes.

Issues of polity towards extraordinary ministers (mainly women unable to receive orders) has seen the offices of instituted lectors and acolytes withheld and even discouraged in some dioceses.

To be continued.