This is a great resource for dealing with people who still don’t “get” the Extraordinary Form – Ed.
An important lecture by Dr. Kwasniewski, author of Resurgent in the Midst of Crisis: Sacred Liturgy, the Traditional Latin Mass, and Renewal in the Church, reprinted in Rorate Caeli, September 2015
Why has the liturgical reform of the 1960s and 1970s failed to produce a new springtime in the Church? What, in contrast, is the secret of the old Latin Mass’s appeal—the reason or reasons for its suprising resurgence in our day, when most of the people who celebrate or attend it were born after 1970?
Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them.
“From the beginning it was not so” (Mt 19: 8)
The unchangeable truth about marriage and sexuality
This talk was given by Bishop Athanasius Schneider in Albury in June 2015 – Ed.
Our Lord Jesus Christ, the eternal Word and the eternal Truth in person, restored the original dignity of human nature in a most wonderful manner (“Qui dignitatem humanae substantiae mirabilius reformasti”), and also the sexuality of the human being, which was created in a wonderful manner in the beginning (“mirabiliter condidisti”). The fall into sin had wounded the dignity of human sexuality. Because of the hard-heartedness of fallen man, Moses even introduced divorce, contrary to the absolute indissolubility of marriage which God had commanded. Although the Pharisees and Scribes had known the Divine truth about marriage from the beginning, they nevertheless endeavored to obtain from Jesus, as a well-known and recognized teacher, the legitimization of the practice of divorce, a practice which was already widely adopted in those times, perhaps out of “pastoral reasons”. (more…)
A new translation of this important article about Archbishop Lefebvre has just been published in Rorate Caeli, revealing some background many will not be familiar with – Ed.
The popularity… which Archbishop Lefebvre stills enjoys in so-called “liberated” Africa is proof enough that one cannot be satisfied with sticking people into ready-made pigeon holes.
By Louis Boyer (1978), Rorate Caeli tr. John M Pepino (2015)
What has come to be called “the Lefebvre affair” deserves a close investigation. At first glance, one may think that it reveals only the somewhat strange mentality, a ghetto mentality, of Catholics who are incapable of coming out of their isolation, of their life within a closed community in a safeguarded dream. In reality, once one examines it seriously, it reveals a deep malaise in French Catholicism and, therefore, in French society as a whole. And it would be a mistake to believe that this malaise is a recent one: it goes back a long way and its symptoms will never be healed so long as we refuse to go back to its sources.
“…we are in the fourth great crisis [of the Church], in a tremendous confusion over doctrine and liturgy. We have already been in this for 50 years.”
By Lyle Dunne
Last year we published a link to a story on the LMS website and in the Catholic Herald about a visit to England by Bishop Athanasius Schneider, the auxiliary bishop of Astana, Kazakhstan, a great friend to the traditional liturgy and a clear and courageous defender of our Faith.
The Oriens Foundation is pleased to support Bishop Athanasius Schneider’s visit to Australia later this month.
In particular, the Oriens Foundation has organised a dinner in his honour on Sunday 20 June in Sydney; see details below. (more…)
Martin Mosebach will be familiar to a number of readers as a trenchant traditionalist, and the author of The Heresy of Formlessness. The talk below is the best thing I’ve read on liturgy and tradition for a long time. Any traditionalist who can should read it – Ed.
It’s tricky with contemporaneity: when you try to grab and hold onto it, you end up holding the dead tail of a lizard in your hand. Arrested contemporaneity is necessarily always about to go out of date. The radical form of the liturgy, by contrast, cannot go out of date because it does not belong to time, but moves outside of time.
by Martin Mosebach, Roarate Caeli: address Given at Holy Innocents Parish, New York, May 12, 2015 – translation of a talk Mosebach was asked to give by the Bishop of Limburg/Lahn on Ash Wednesday 2013.
When it became apparent in the early 1950s that television sets would soon be in many households, German bishops deliberated about whether it would be wise to allow or even promote television broadcasts of the Holy Mass. Indeed, people thought about such questions sixty years ago and they asked the great philosopher Josef Pieper for an expert opinion. In his opinion, Pieper rejected such television broadcasts on principle, saying they were irreconcilable with the nature of the Holy Mass. In its origins, the Holy Mass is a discipline of the arcane, a sacred celebration of mysteries by the christened. He mentioned the lowest level in the order of priests – done away with following the Second Vatican Council – the ostiary, or doorkeeper, who once had to ensure that the non-baptized and those temporarily excluded leave the church and move to the narthex following the liturgy of the Word. The Orthodox still do so in some places; the call of the deacon, “Guard the doors” is heard in every Orthodox liturgy before the Eucharist. While in Georgia I once experienced this demand, often merely a ceremony of a recollected past, being taken literally. A monk approached me, fell to his knees and apologetically asked me to leave the church since I, as a Roman Catholic, was not in full agreement with the Orthodox Church. I gladly acquiesced as I think not everyone has to be permitted everywhere all the time. Sacred places and holy acts are first declared quite plainly by the drawing of boundaries and such boundaries must somehow be visible and palpable. Still, anyone who has not given any thought to the dubiousness of filming the Mass has perhaps on occasion felt uncomfortably moved when they saw believers receiving communion on television or as the camera rested on the face of a celebrant chewing the host. Are such feelings truly only atavistic, produced by ancient magical fears? Other cultures are also acquainted with an aversion to photography. It is as if it would disturb a spiritual sphere.
So it is all the more surprising that a photograph of a Mass has become very valuable to me.