[The Celebrant, Fr Paul Scalia] stated that he also was fulfilling what he was certain was the will of his father, whom he told us really despised eulogies if for no other reason than that they tended to deprive the deceased of the prayers he would otherwise benefit from if the focus were not on his virtues.
To the great dismay and frustration of Traditionalists, who rightly see the Mass as the heart of the Body of Christ, Francis appears indifferent to the most pressing need of the Church—liturgical renewal.
[Be careful what you wish for! – Ed.]
by Christian Browne, Crisis magazine, February 2016.
The third anniversary of the election of Pope Francis seems an apt time to take stock of the state of the Traditionalist movement within the Church. While the term may encompass various goals for the Church, I focus here on its essential aim, namely the restoration and promotion of the Tridentine liturgy.
The reign of Benedict XVI was seen as a springtime for Traditionalism. Benedict had an evident affinity for a traditional-style celebration of the Mass. His solicitude for the traditional Mass was concretely expressed by his promulgation in July 2007 of the motu proprio Summorum Pontificum (SP). With SP as the foundation, many Traditionalists were confident that Benedict would re-introduce traditional practices on a broader scale as his pontificate progressed, and perhaps even revise the Missal of Paul VI. (more…)
Fr Pilon’s excellent report from The Catholic Thing provides a historical perspective on some of the trends in modern Catholic funerals we’re analysed in the past – Ed.
By Fr Mark A Pilon, “The Catholic Thing”, Sunday, February 21
I had a Nunc Dimittis moment yesterday, watching the funeral of Judge Scalia. My guess is that I wasn’t alone. I have been waiting for fifty-two years for some corrective to the kind of Catholic funeral liturgy that began to take hold with the Funeral Mass for President Kennedy in 1963. With that particular liturgy, there began the deterioration of Catholic funerals across this land. And now that has received a certain corrective in the beautiful liturgy at the National Shrine. It was a true liturgy, which means it was focused overwhelmingly on the Lord Jesus Christ and only secondarily on the deceased.
Are we smarter than St Augustine, who is said to have compared his attempt to understand the Trinity with a child’s attempt to fit the ocean into a hole he’d dug in the sand?
By Lyle Dunne
Lately I’ve had a number of conversations about Mass in the Extraordinary Form; one, arising out of an on-line discussion on this article (which I mentally subtitle as “And That’s Why We Can’t have Nice Things”) echoes a debate I’ve had with a number of friends and relatives over the years.
Their point, which they consider a knock-down-drag-out argument, is “surely the main thing is for everyone to be able to understand the words of the Mass?”
My usual response has been to say well, you have to remember it’s not primarily a conversation, and too much focus on the words risks missing the point.
But I’m starting to think “understanding” is more complicated than it looks.
Our Lady of Guadalupe is not only the Patroness of Mexico, but the Empress of the Americas. Now I see more clearly Her plan to extend anew the sacred tradition of the Church throughout North, Central, and South America.
BY FR. JONATHAN ROMANOSKI, One Peter 5,
Having just celebrated the grand feast of Our Lady of Guadalupe, I would like to recount in her honor a little bit about the apostolate of the Priestly Fraternity of St. Peter (FSSP) in her beloved country of Mexico. It all began when the English-speaking seminary of the FSSP was founded. Providentially — and seemingly without much discussion about it — Our Lady of Guadalupe was proposed as the titular patroness. As you may or may not know, Our Lady of Guadalupe is not only the Patroness of Mexico, but the Empress of the Americas. Now I see more clearly Her plan to extend anew the sacred tradition of the Church throughout North, Central, and South America.
Photo: One Peter 5
When I entered the seminary in 2001, I met my future confrere, Fr. Kenneth Fryar, who had lived in Mexico City for many years prior, attempting to found a traditional order of Franciscans Friars. As it was not in God´s providence to start the order at that time, he decided to join the FSSP, with which he was studying. Aware that he knew how to navigate through a country with a different manner of driving, I proposed that we go on a pilgrimage as a small group to visit our Patroness, Our Lady of Guadalupe, in Mexico City. And so, we took off from Nebraska in his car during Christmas break of 2002-2003.
THE INADEQUACY OF PHOTOREALISM
“Every beauty which is seen here by persons of perception resembles more than anything else that celestial source from which we all are come.” – Michelangelo Buonarroti
In contemporary art history, modernist theory has always maintained that the goals of figurative arts, both sacred and secular, were a linear objective of achieving similitude—the likeness of the object or image perceived. With the invention of the photograph, this presumed goal was not only achieved but pictorial realism and the photo became quasi-synonymous.
This Darwinian thinking is perhaps why those artistic achievements of naturalism and idealism of form began to all but disappear from both secular and sacred art. This linear thinking held that, with the invention of the camera, all art was free from its former goal of copying the model, from a goal of exactitude with what was considered an idealized form. Compounded with the advent of pictorialism in the late nineteenth and early twentieth centuries, the line between photography and art became all too close. Then, with the dawn of impressionism, both it and realism soon replaced the naturalism of painting or drawing from life, along with invention and any use of idealism. The New Realism was king.