Thursday, March 23, 2017

Tridentine Masses coming this week to metro Detroit and eastern Michigan


Tridentine Masses This Coming Week

Sunday

  • Sun. 3/26 7:30 AM and 10:00 AM: Low Mass (Confessions 45 minutes before and after Masses) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 8:00 and 10:30AM Low Mass (Confessions 1/2 hour before Mass: call beforehand) at St. Ann's Church, Livonia [NB: See note at bottom of this post about SSPX sites.]* (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 9:00 AM: Low Mass at St. Joseph Oratory, Detroit (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 9:30 AM: Orchestral High Mass at Assumption Grotto, Detroit (4th Sunday of Lent [Laetare Sunday] - 1st class) featuring Gabriel Fauré's Messe Basse and Giovanni Pergolesi's Stabat Mater
  • Sun. 3/26 9:45 AM: High Mass at OCLMA/Academy of the Sacred Heart, Bloomfield Hills (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26: [occasional Tridentine Masses: contact parish] at Our Lady of the Scapular Parish (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 11:00 AM: Solemn High Mass at St. Joseph Oratory, Detroit (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 12:00: High Mass at St. Mary Star of the Sea, Jackson (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 2:00 PM: High Mass at Holy Name of Mary, Canada (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 3:00 PM: Low Mass (call ahead for Confession times, 989-892-5936) at Infant of Prague, Bay City [NB: See note at bottom of this post about SSPX sites.]* (4th Sunday of Lent [Laetare Sunday] - 1st class)
  • Sun. 3/26 3:00 PM: High Mass St. Matthew Catholic Church, Flint (4th Sunday of Lent [Laetare Sunday] - 1st class)

Monday


Tuesday


Wednesday


Thursday


Friday


Saturday


Sunday

* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Monday, March 20, 2017

Delayed publication of EF Mass times, etc.

My apologies: I'm not going to get the weekly schedule of EF Mass times and Tridentine Community News column published till later in the week. I'm simply swamped with work.

Kind regards,
PP

Monday, March 13, 2017

First Things: A Call for the Restoration of the Roman Rite

[Disclaimer: Rules ##7-9]
I received my latest copy of First Things and noticed with delight an article by Martin Mosebach, the German author of the marvelous book, The Heresy of Formlessness, published by Ignatius Press. The article is entitled, "Return to Form: A Call for the Restoration of the Roman Rite"; and I was also pleased to see it transcribed over at Rorate under the blog post title: "Exactly! First Things compares Novus Ordo to the Protestant Revolt" (Rorate Caeli, March 14, 2017), where Adfero prefaces Martin's article with these words:
For those paying attention, First Things has had a lot to say lately, so much of it timely and important. In the following piece, that we find fitting to bring to our readers' attention, not only do they rightly compare the Novus Ordo to the Protestant Revolt, but credit the saving of the Roman Rite to Archbishop Marcel Lefebvre.
In any case, below is the article for our own readers here:
RETURN TO FORM

A CALL FOR THE RESTORATION OF THE ROMAN RITE

The times in which a new form is born are extremely rare in the history of mankind. Great forms are characterized by their ability to outlive the age in which they emerge and to pursue their path through all history’s hiatuses and upheavals. The Greek column with its Doric, Ionic, and Corinthian capitals is such a form, as is the Greek tragedy with its invention of dialogue that still lives on in the silliest soap opera. The Greeks regarded tradition itself as a precious object; it was tradition that created legitimacy. Among the Greeks, tradition stood under collective protection. The violation of tradition was called tyrannis—tyranny is the act of violence that damages a traditional form that has been handed down.One form that has effortlessly overleaped the constraints of the ages is the Holy Mass of the Roman Church, the parts of which grew organically over centuries and were finally united at the Council of Trent in the sixteenth century. It was then that the missal of the Roman pope, which since late antiquity had never succumbed to heretical attack, was prescribed for universal use by Catholic Christendom throughout the West. If one considers the course of human history, it is nothing short of remarkable that the Roman Rite has survived the most violent catastrophes unaltered.

Without a doubt, the Roman Rite draws strength and vitality from its origin. It can be traced back to the apostolic age. Its form is intimately connected with the decades in which Christianity was established, the moment in history the Gospel calls the “fullness of time.” Something new had begun, and this newness, the most decisive turning point in world history, was empowered to take shape, take on form. Indeed, this newness came above all in the assumption of form. God the Creator took on the form of man, his creature. This is the faith of Christianity: In Christ all the fullness of God dwells in bodily form, even in that of a dead body. Spirit takes form. From this point on, this form is inseparable from the Spirit; the Risen One and Savior, returning to his Father, retains for all eternity the wounds of his death by torture. The attributes of corporeality assume infinite significance. The Christian Rite, of which the Roman Rite is an ancient part, thus became an incessant repetition of the Incarnation, and just as there is no limb of the human body that can be removed without harm or detriment, the Council of Trent decreed that, with respect to the liturgy of the Church, none of its parts can be neglected as unimportant or inessential without damage to the whole.

It is said that every apparently new thing has always been with us. Alas, this doesn’t seem to be the case. The industrial revolution, science as a replacement for religion, and the phenomenon of the wonderful and limitless increase in money (without a similar increase in its material equivalent) have given rise to a new mentality, one that finds it increasingly difficult to perceive the fusion of spirit and matter, the spiritual content of reality that those who lived in the preindustrial world across thousands of years took for granted. The forces that determine our lives have become invisible. None of them has found an aesthetic representation. In a time that is overloaded with images, they have lost the power to take form, with the result that the powers that govern our lives have an intangible, indeed, a demonic quality. Along with the inability to create images that made even the portrait of an individual a problem for the twentieth century, our contemporaries have lost the experience of reality. For reality is always first seized in a heightened form that is pregnant with meaning.

In a period such as the present, unable to respond to images and forms, incessantly misled by a noisy art market, all experimentation that tampers with the Roman Rite as it has developed through the centuries could only be perilous and potentially fatal. In any case, this tampering is unnecessary. For the rite that came from late antique Mediterranean Christianity was not “relevant” in the European Middle Ages, nor in the Baroque era, nor in missionary lands outside Europe. The South American Indians and West Africans must have found it even stranger, if possible, than any twentieth-century European who complained that it was “no longer relevant”—whereas it was precisely among those people that the Roman Rite enjoyed its greatest missionary successes. When the inhabitants of Gaul, England, and Germany became Catholic, they understood no Latin and were illiterate; the question of the correct understanding of the Mass was entirely independent of a capacity to follow its literal expression. The peasant woman who said the rosary during Mass, knowing that she was in the presence of Christ’s sacrifice, understood the rite better than our contemporaries who comprehend every word but fail to engage with such knowledge because the present form of the Mass, drastically altered, no longer allows for its full expression.

This sad diminution of spiritual understanding is to be expected, given the atmosphere in which the revision of the Roman Rite was undertaken. It was done during the fateful years around 1968, the years of the Chinese Cultural Revolution and a worldwide revolt against tradition and authority after the conclusion of the Second Vatican Council. The council had upheld the Roman Rite for the most part and emphasized the role of Latin as the traditional language of worship, as well as the role of Gregorian chant. But then, by order of Paul VI, liturgical experts in their ivory towers created a new missal that was not warranted by the provisions for renewal set forth by the council fathers. This overreaching caused a breach in the dike. In a short time, the Roman Rite was changed beyond recognition. This was a break with tradition like nothing the Church in its long history has experienced—if one disregards the Protestant revolution, erroneously named “the Reformation,” with which the post-conciliar form of the liturgy actually has a great deal in common.

The break would have been irreparable had not a certain bishop, who had participated in the council (and signed the Constitution on the Sacred Liturgy in good faith, assuming that it would be the standard for a “careful” review of the sacred books) pronounced an intransigent “no” to this work of reform. It was the French missionary archbishop Marcel Lefebvre and his priestly society under the patronage of Saint Pius X whom we have to thank that the thread of tradition, which had become perilously thin, did not break altogether. This marked one of the spectacular ironies in which the history of the Church is rich: The sacrament, which has as its object the obedience of Jesus to the will of the Father, was saved by disobedience to an order of the pope. Even someone who finds Lefebvre’s disobedience unforgiveable must concede that, without it, Pope Benedict XVI would have found no ground for Summorum Pontificum, his famous letter liberating the celebration of the Tridentine Mass. Without Lefebvre’s intransigence, the Roman Rite almost certainly would have disappeared without a trace in the atmosphere of anti-traditional persecution. For the Roman Rite was repressed without mercy, and that repression, supposedly in the service of a new, “open” Church, was made possible by a final surge of the centralized power of the papacy that characterized the Church prior to the council and is no longer possible—another irony of that era. Protests by the faithful and by priests were dismissed and handled contemptuously. The Catholic Church in the twentieth century showed no more odious face than in the persecution of the ancient rite that had, until that time, given the Church her identifiable form. The prohibition of the rite was accomplished with iconoclastic fury in countless churches. Those years saw the desecration of places of worship, the tearing down of altars, the tumbling of statues, and the scrapping of precious vestments.

PLEASE CLICK HERE TO READ THE REST OF THE ARTICLE

Sunday, March 12, 2017

"Old Timey Catholic Muscle"


Boniface, "Old Timey Catholic Muscle" (Unam Sanctam Catholicam, February 5, 2017):
Have you heard that the Auxiliary Bishop of Newark was assaulted and punched in the face while celebrating Mass in his cathedral last week? If you missed this it is not surprising - the media was dominated that week by Trump news and this really fell though the cracks. Apparently Bishop Manuel A. Cruz of Newark was celebrating some sort of commemorative Mass when, according to the report:
"...a man wearing a white robe over a red suit shambled up to the altar from the crowd, reached Bishop Cruz and struck the 63-year-old in the face, knocking him backwards until he fell on the altar...several Essex County's Sheriff's police officers [who were present] ran onto the altar and handcuffed the man. One officer at the scene who saw Cruz after he was struck commented to another officer that several of the bishop's teeth had been loosened in the attack."
The incident is documented here at TAP into Newark, a local news outlet who actually had reporters present at the attack. [Video here]

It sounds like the attackers was probably mentally deranged or something. But what really struck me about the story was this little detail from the above mentioned article:
"Inside the cathedral immediately after the attack, the shock of the assault stunned the crowd. Many in the pews ducked when Cruz was first struck, not knowing what further to expect from the assailant. Others among the approximately 75 people assembled stood and screamed."
I understand not knowing whether the assailant had a gun. But the statement that many of the people "stood and screamed" seemed indicative of the weakness of contemporary Catholicism in the face of aggressive anti-Catholic violence. Gray-haired parishioners standing and screaming helplessly as the successor of the Apostles is pummeled. The modern Church wringing their hands helplessly as radical Islam continues its anti-western jihad unabated. The Christian west everywhere standing and doing nothing as civilization is dismantled. It is a very apt and powerful symbol.

There was a day when the very approach of a threatening stranger to the altar would have been greeted with a rush of angry Catholics eager to defend the bishop. To lay hands on the bishop himself or any sacred item in the Church would have been to risk one's life. Three hundred years ago, if this would have happened, the bishop would have had to forcibly restrain his flock from lynching the assailant from the nearest tree.

Catholics used to take physical attacks on their faith very seriously. In 1099, the event that finally gave the Crusading army the impetus to storm Jerusalem was the rage caused by seeing the Muslim defenders of the city desecrating crosses upon its walls. This insult was too much for the Franco-Norman army to endure, and their subsequent berserker assault upon the walls led to its downfall.

In 1131, the iconoclastic heretic Peter of Bruis was burning crosses in a gigantic bonfire near St. Gilles in France. At the site of the Lord's cross being profaned, the locals were so incensed that they picked up Peter and tossed him into his own bonfire. And that was the end of that.

In 1844, when anti-Catholic "Know Nothings" went on a riot in New York City and threatened to burn down the city's Catholic Churches, Archbishop John Hughes hastily assembled a mob of rugged Irish-Catholic laymen armed with bats, chains, and all sorts of maiming instruments and had them stand shoulder to shoulder around St. Patrick Cathedral (these are the sorts of fellows that we would say "had balls" in modern parlance). Then he threatened the Mayor of New York that if one single Catholic Church was burned he would turn the city into another Moscow - a reference to how the Russians burned Moscow rather than let it fall into the hands of Napoleon's army.

I know Cardinal John O'Connor of New York was not always the best exemplar of a traditional Catholic bishop, but I will never forget his bold stand against the homosexual lobby when the latter insisted on representation at the St. Patrick's Day parade; what a contrast to Cardinal Dolan's jovial collaboration with the gay lobby and Bishop Barron's sad acquiescence to the new norm.

Old timey Catholicism was not afraid to flex its muscles when threatened with blatant thuggery. Vandalizing a church or punching a cleric was likely to get you whacked in the skull with a board or taken out behind the church and roughed up by a group of half-sober Irishmen with big faith and bigger fists. But now white-haired Q-tips stand in place and scream.

I am not saying the people who witnessed the attack are blameworthy; in the moment of confusion, you don't know if the assailant has a gun or what. Good thing he didn't though, because this congregation would have been useless. But I do think this scene of parishioners standing there helplessly yelling while the successor of the Apostles is assaulted at the altar is an apt symbol for the current impotence of the west.
In this connection, I (Pertinacious Papist) have always liked the following story about St. Louis de Montfort at Roussay:

"The sick old priest arrived at Roussay to preach a mission. He mounted the pulpit in the parish church, and after a brief prayer, began to speak. This tiny town in the west of France consisted of several dilapidated buildings, most prominent of which was this church with a rowdy bar right next door. As the preacher raised his voice, the drunkards could hear the sermon, and the parishioners could hear the raucous noise coming from the bar.

Knowing this, the denizens of the bar tried to disturb his sermon by screaming insults at the congregation and mocking them for their cleaner habits. The priest very calmly finished the sermon, gave the people his blessing and exited the church. As he left, though empty handed and alone, he walked directly into the bar. An eyewitness describes what happened next:

“Father said nothing, except with his fists. For the first time since he came to Roussay, men had a chance to see how big, and to feel how hard, those fists were. He struck them down and let them lie. He overturned tables and chairs. He smashed glasses. He walked over the bodies of stunned and sobered hoodlums, and went slowly back up the street.”

Fr. Perrone: How to rid yourself of sins this Lent

Fr. Eduard Perrone, "A Pastor's Descant" (Assumption Grotto News, March 12, 2017):
Lent is a time for self-reflection on our sins: how we got into committing them, how we rid ourselves of them, and -- this is important -- how we can compensate for them. Perhaps we think little of that latter thing. We have more often in mind our sins as transgressions of reason and God's laws and we feel the need to be freed of them through Confession. Yet we should also recognize that our sins have disrupted the objective moral order, causing external damage, so to say, as well as the interior harm done to ourselves. This needs to be redressed. The scales of justice have to be balanced after the objective order has been disturbed.

The Church and sacred scripture borrow the language of commerce to explain sin and its redress as a kind of spiritual transaction. (God's side is another matter. His it is to pardon, to forgive as He pleases, usually through absolution of the priest.) On our part, sin has contracted a debt owed to the offended majesty of God. This is the objective 'damage' done to Him by our sins. Such debts incurred through our misdeeds demand repayment, satisfaction. We must have some means of paying this debt; hence the necessity to do good works: prayer,d enial of the use of some good things, giving alms to the needy, etc. Of ourselves we are unable to make full repayment for sin to the all-holy God. While He may have written off the debt of sin without requiring any satisfaction, He did not do this. He asks, demands compensation from us, even though He substantially paid the whole debt Himself by becoming man and by suffering and dying for our justification and salvation. That redemptive act of Christ more than compensated for all the offenses contracted against God. Yet, out of justice, He expects satisfaction to be made also by the offenders, each one contributing some part. Through belonging to the great society oand union of the Church we are able to offer God Christ's acquired sum of good works He did for us as payment for the debts of our own sins. (An aside: This seems unfair. How is it that we can borrow from another's accumulated 'treasure,' appropriate it to ourselves and use it in payment for our sins? A mystery!) We know that we can indeed offer from the pool of wealth that is the merit of our Lord's Passion and death, and the added sum of merits of the Blessed Virgin Mary and the saints, against our indebtedness to God for our sins. One draws from this 'bank account' when gaining indulgences (grants given through the Church) and when one offers Christ's sacrifice of Himself in the Mass, in union with the priest; or when one says, in the chaplet of Divine Mercy, "Eternal Father, I offer You the body, blood ... of Jesus." We offer God a sum not our own. This is possible through our incorporation into the Church by which we have, so to speak, a joint bank account of the merits of christ, Our Lady, and the saints.

We should all want to leave this life, when we die, debt free. Otherwise, we shall remain in purgatory until we will have "paid the last penny" in payment of the whole amount of our debt to God (cf. the servant in the parable threatened with being sold in payment of a debt). Only when it will be fully paid will the scale of justice in our regard be rightly balanced and we will become justly fit for heaven where "nothing defiled" can enter.

Lent is now here. We ought to do two things: 1) pay off the debt of our sins by works of penance; 2) draw upon the merits of Christ and the saints by our prayers, the co-offerings of Mass, and gaining the Church's indulgences for ourselves and for the souls in purgatory -- helping them pay their debts out of our love for them.

Do as much good as you can while you have time for yourselves and for others. "Now is the acceptable time." This is the reason we have Lent.

P.S. James Likoudis will be here today after the 9:30 Mass for a book-signing. Jim is an outstanding layman -- he would no doubt blush to hear his praises -- author and lecturer, defender of the faith. Onetime national president of Catholics United for the Faith (CUF) which in a time of terrible confusion and revolution in the Church fought to preserve our Catholic patrimony in doctrine, worship, and catechesis. (Believe it or not, there was a time in recent history when things were worse than they now are. CUF is one of the reasons for the betterment of the present state of the Church in this country. I welcome Mr. Likoudis, who has written compellingly about the rapprochement of the Orthodox Churches with the Catholic church. We wish him much added grace and rich blessings.

Fr. Perrone

Tridentine Community News - Peter & Paul West Side Removes Freestanding Altar; Parishes in Archdiocese of Detroit which celebrate the Ordinary Form Ad Oriéntem; Our Lady of the Scapular Sanctuary Restoration; Virginia Tuskiewicz, RIP; TLM Mass schedule


"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (March 12, 2017):
March 12, 2017 - The Second Sunday of Lent

Ss. Peter & Paul West Side Removes Freestanding Altar


In the sacristy before the Juventútem Michigan Mass on Friday, February 24, Ss. Peter & Paul west side pastor Fr. Jerry Pilus explained that he had removed the freestanding altar from the sanctuary, and all Ordinary Form Masses at the parish, at least for a while, will be celebrated ad oriéntem. His February 19 and 26 parish bulletins provided the rationale behind the adoption of this traditional worship orientation. This 1950s edifice has a beautiful, spacious sanctuary, with clean sight lines to its High Altar.

Fr. Borkowski has celebrated several Tridentine Masses at the parish prior to Fr. Jerry’s decision, but this is an unexpected upgrade to the mainstream parish life. Ss. Peter & Paul is also adding a sung Latin Ordinary during Lent and chanted Propers. Interestingly, this is the sixth parish in the Archdiocese of Detroit to make such a move...dare we say it’s a trend?

Parishes in the Archdiocese of Detroit Which Celebrate the Ordinary Form Ad Oriéntem


The below churches celebrate most or all of their Ordinary Form Masses ad oriéntem. All have removed their freestanding altars from their sanctuaries, at least for most of their Masses.
  • St. Stephen, New Boston
  • Assumption Grotto, Detroit
  • St. Josaphat, Detroit
  • St. Mary, South Rockwood [pictured]
  • St. Anthony, Temperance
  • Ss. Peter & Paul west side, Detroit
Our Lady of the Scapular Sanctuary Restoration


As part of a variety of measures being taken to beautify Our Lady of the Scapular Church in Wyandotte, Michigan, Fr. Mark Borkowski has:
  • Removed the carpeted platform that used to cover most of the sanctuary floor. The original terrazzo floor is now exposed.
  • Replaced the dated-looking 1970s freestanding altar with a salvaged and refurbished traditional altar, soon to be outfitted with wheels to make it more easily moveable to make room for the parish’s monthly Tridentine Masses.
  • Restored the three-step High Altar platform.
  • Installed Victorian-looking light fixtures which approximate the appearance of the original gas lamp fixtures.
  • Cleaned and reinstalled statuary around the church.
  • Replaced the dated, 1970s-era Baptismal Font with the original, old font.
What’s left to do? Re-install the center part of the Communion Rail that had been removed, and replace the 1970s pulpit with a more historically authentic High Pulpit. [Photo by Zach Trailer]

Virginia Tuskiewicz, RIP

In the charity of your prayers, please pray for the repose of the soul of Virginia Tuskiewicz, mother of Fr. Joe Tuskiewicz, who passed away on Saturday, March 4. The funeral was held this past Friday, March 10. [Details] Tridentine Requiem Masses are being planned.

Tridentine Masses This Coming Week
  • Mon. 03/13 7:00 PM: Low Mass at St. Josaphat (Monday in the Second Week of Lent)
  • Tue. 03/14 7:00 PM: Low Mass at Holy Name of Mary, Windsor (Tuesday in the Second Week of Lent)
  • Sat. 03/18 8:30 AM: Low Mass at Miles Christi (Saturday in the Second Week of Lent)
[Comments? Please e-mail tridnews@detroitlatinmass.org. Previous columns are available at http://www.detroitlatinmass.org. This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for March 12, 2017. Hat tip to Alex Begin, author of the column.]

Tridentine Masses coming this week to metro Detroit and east Michigan


Tridentine Masses This Coming Week

Sunday


Monday


Tuesday


Wednesday


Thursday


Friday


Saturday


Sunday

* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Archbishop Chaput on how liberal democracies become despotic


Charles J. Chaput, Strangers in a Strange Land: Living the Catholic Faith in a Post-Christian World (2017), Chapter 1, "Resident Aliens" (comments mine):
In a democracy, political legitimacy comes from the will of sovereign individuals. Their will is expressed through elected representatives. Anything that interferes with their will, anything that places inherited or unchosen obligations on the individual -- except for the government itself -- becomes the target of suspicion. [Which is why the Principle of Subsidiarity articulated by Pope Pius XI in Quadragesimo anno (1931) is so important, like the Kuyperian concept of Sphere Sovereignty of 'Intermediary Institutions.']

To protect the sovereignty of individuals, democracy separates them from one another. And to achieve that, the state sooner or later seeks to break down any relationship or entity that stands in its way. That includes every kind of mediating institution, from fraternal organizations to synagogues and churches, to the family itself. This is why Alexis de Tocqueville, the great French observer of early American life, said that "despotism, which is dangerous at all times, [is] particularly to be feared in democratic centuries."

Tocqueville saw that the strength of American society, the force that kept the tyrannical logic of democracy in creative check, was the prevalence and intensity of religious belief. Religion is to democracy as a bridle is to a horse. Religion moderates democracy because it appeals to an authority higher than democracy itself.


But religion only works its influence on democracy if people really believe what it teaches. Nobody believes in God just because it's socially useful. To put it in Catholic terms, Christianity is worthless as a leaven in society unless people actually believe in Jesus Christ, follow the Gospel, love the Church, and act like real disciples. If they don't, then religion is just another form of self-medication. And unfortunately, that's how many of us live out our Baptism.

Until recent decades, American culture was largely Protestant. That was part of the country's genius. But it also meant that Catholics and other minorities lived through long periods of exclusion and prejudice. The effect of being outsiders has always fueled a Catholic passion to fit in, to find a way into the mainstream, to excel by the standards of the people who disdain us. Over time, we Catholics have succeeded very well -- evidently too well. And that very success has weakened any chance the Church had to seize a "Catholic moment" when Catholics might fill the moral hole in our culture created by the collapse of a Protestant consensus.

As a result, Tocqueville's fear about democracy without religious constraints -- what he called its power to kill souls and prepare citizens for servitude -- is arguably where we find ourselves today...."

Sunday, March 05, 2017

Tridentine Masses coming this week to metro Detroit and eastern Michigan


Tridentine Masses This Coming Week

Sunday


Monday


Tuesday


Wednesday


Thursday


Friday


Saturday


Sunday

* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Saturday, March 04, 2017

Two Bible texts that look like they were written for today

  • "Alien let in is whirlwind let in, that shall alienate from thee all thou hast." (Ecclesiasticus 11:36, Knox translation)

  • "O God, why has thou cast us off unto the end? why is thy wrath enkindled against the sheep of thy pasture? ... see what things the enemy hath done wickedly in the sanctuary. And they that hate thee have made their boasts, in the midst of thy solemnity.... They have set fire to thy sanctuary: they have defiled the dwelling-place of thy name on the earth. They said in their heart, the whole kindred of them together: Let us abolish all the festival days of God from the land. Our signs we have not seen, there is now no prophet: and he will know us no more." (Psalm 73: 1, 3-4, 7-9, Douay-Rheims translation)
[Hat tip to ABS for Ps. 73 reference]

Tuesday, February 28, 2017

De Mattei: When public correction of a pope is urgent and necessary


"De Mattei: When public correction of a pope is urgent and necessary" (Rorate Caeli, February 22, 2017). Excerpt:
At Antioch, St. Peter showed profound humility, St. Paul ardent charity. The Apostle to the Gentiles showed that he was not only just but [also] merciful. Among the works of spiritual mercy there is the correction of sinners, called by moralists “fraternal correction”. It is private if the sin is private and public if the sin is public. Jesus Himself established the manner: “But if thy brother shall offend against thee, go, and rebuke him between thee and him alone. If he shall hear thee, thou shalt gain thy brother. And if he will not hear thee, take with thee one or two more: that in the mouth of two or three witnesses every word may stand. And if he will not hear them: tell the church. And if he will not hear the church, let him be to thee as the heathen and publican. Amen I say to you, whatsoever you shall bind upon earth, shall be bound also in heaven; and whatsoever you shall loose upon earth, shall be loosed also in heaven. (Mat. 18, 15-18).”

We can imagine [then] that after having tried to convince St. Peter privately, Paul did not hesitate in admonishing him publically, but – says St. Thomas – “since St. Peter had sinned in front of everyone, he had to be reproached in front of everyone” (In 4 Sententiarum, Dist. 19, q. 2, a. 3, tr. it., ESD, Bologna 1999).
[Hat tip to E. Echeverria]

Related:

Sunday, February 26, 2017

Breaking through 'Silence' ~ The other Jesuit in Japan, who didn't apostatize

This 2014 photo shows human bones unearthed in Tokyo, which researchers believe are of the
18th-century Italian missionary Giovanni Battista Sidotti. | AFP-JIJI

In case you missed it: "Italian priest imprisoned in 18th century may have been influential in Japan’s development" (The Japan Times, June 7, 2016):
Disguised as a samurai in kimono and topknot, Italian missionary Giovanni Battista Sidotti stole ashore on a small Japanese island in 1708, daring to enter a land hostile to his Christian creed.

He was quickly captured by authorities, who saw the alien faith as a threat to national identity. He was thrown into a prison for Christians, where torture was routine.

More than 300 years later, researchers using DNA analysis have confirmed that remains unearthed at a Tokyo construction site almost certainly belong to Sidotti — and say they back up historical accounts of his treatment.

Historians say Sidotti helped shape Japan’s view of the Western world with his knowledge after he won over the nation’s leading scholar of the day. But he fell from grace after refusing to give up his faith and his final days and death have been shrouded in mystery.

Christian missionaries made aggressive inroads in Japan in the 16th and 17th centuries, gaining adherents among commoners and even powerful warlords.

But fears they were an advance guard for European colonialism spurred a brutal crackdown long before Sidotti arrived.

Three sets of bones were unearthed in July 2014 from land that now forms the parking lot of an upscale condominium complex that was once the site of the prison — the Kirishitan Yashiki, or Christian Mansion. Its only reminder today is a stone marker commemorating the spot.

National Museum of Nature and Science researchers near Tokyo carefully cleaned the bone fragments before piecing them together like human jigsaw puzzles in a painstaking process that took more than six months.

Kenichi Shinoda, the museum’s chief of anthropology, analyzed DNA from a tooth and concluded that one of them had the same genetic type as present day Italians.

Japanese historical records show that only two missionaries from Italy had been held at the site, Sidotti and Giuseppe Chiara.

The latter was the model for the main character of a Portuguese priest in Shusaku Endo’s novel “Silence,” which director Martin Scorsese is turning into a film.

As records show Chiara was cremated after his death at 84, the unearthed remains are almost certain to be of Sidotti, who was 47 when he died in 1714, researchers said.

While at the prison, Japanese Christians and foreign missionaries were tormented with demands they renounce the banned religion, and many did so under duress.

While they feared foreign religion, Japanese officials also craved Western knowledge and scientific insights that were harder to obtain under the official policy of national seclusion that started in 1639.

As part of his interrogations, Sidotti was questioned by Japan’s top Confucian scholar, who developed a deep respect for the Roman Catholic priest for his knowledge of geography, languages and global affairs, experts said.

The scholar, the renowned Hakuseki Arai, is said to have tried to help Sidotti but the priest was later sent to the dungeon amid allegations he baptized the Japanese couple tending to his daily needs.

The Italian died there, but it is not clear how, researchers said.

Historical accounts, including those written by Japanese scholar Kotonobu Mamiya about a century later, however, mention that Sidotti was accorded a certain respect and treated far better than other prisoners — even in death.

Researchers say that is backed up by evidence from the remains.

Kazuhiro Sakaue, senior researcher of anthropology at National Museum of Nature and Science, observes a
restored skull believed to be that of Italian missionary Giovanni Battista Sidotti, at a laboratory
in Tsukuba, Ibaraki Prefecture, in April. | AFP-JIJI

“His body was laid flat in a casket, a luxurious one as far as I can tell by the brackets,” said Akio Tanigawa, professor of archaeology at Tokyo’s Waseda University and lead researcher on the remains, referring to coffin pieces discovered with the bones.

“People did not bury human bodies like this,” Tanigawa stressed, suggesting Sidotti was likely given a burial “in the Christian way.”

He said that in 18th century Tokyo, then known as Edo, people were buried in a sitting up position in a small tub.

The two sets of bones unearthed next to Sidotti’s may be those of the Japanese couple, Chosuke and Haru, researchers said, as at least one was placed in a small tub.

The missionary had a great impact on Japan, Tanigawa stressed, citing books by Arai. An adviser to the rulers of the time, he penned a study of the Western world for which Sidotti is cited as a key source.

“The knowledge shared by Sidotti surely changed Japan’s view of the world,” he said.
[Hat tip to Christopher Blosser]

Related: Amy Welborn, "Reading Silence for the first time" (Catholic World Report, December 14, 2016)

Tridentine Masses coming this week to metro Detroit and eastern Michigan


Tridentine Masses This Coming Week

Sunday


Monday


Tuesday


Wednesday


Thursday

  • Thu. 3/2 7:30 AM: Low Mass at Assumption Grotto, Detroit (Thursday after Ash Wednesday - 3rd class, or Jesus Christ the High Priest - 3rd class)
  • Thu. 3/2 8:00 AM: Low Mass St. Joseph Oratory, Detroit (Thursday after Ash Wednesday - 3rd class, or Jesus Christ the High Priest - 3rd class)
  • Thu. 3/2 8:00 AM: Low Mass (Confessions Thursdays: 7:00 - 7:30 PM during Benediction) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (Thursday after Ash Wednesday - 3rd class, or Jesus Christ the High Priest - 3rd class)
  • Thu. 3/2 7:00 PM: Low Mass at Assumption Grotto, Detroit (Thursday after Ash Wednesday - 3rd class, or Jesus Christ the High Priest - 3rd class)

Friday

  • Fri. 3/3 7:30 AM: Low Mass at Assumption Grotto, Detroit (Friday after Ash Wednesday - 3rd class, or Sacred Heart of Jesus - 3rd class) [First Friday]
  • Fri. 3/3 8:00 AM: Low Mass St. Joseph Oratory, Detroit (Friday after Ash Wednesday - 3rd class, or Sacred Heart of Jesus - 3rd class) [First Friday]
  • Fri. 3/3 8:00 AM: Low Mass (Confessions by appointment and 1st Fridays of the month, 6:30 PM - 7:30 PM, during Holy Hour) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (Friday after Ash Wednesday - 3rd class, or Sacred Heart of Jesus - 3rd class) [First Friday]
  • Fri. 3/3 7:00 PM: Low Mass (usually) at Assumption Grotto, Detroit (Friday after Ash Wednesday - 3rd class, or Sacred Heart of Jesus - 3rd class) [First Friday]
  • Fri. 3/3 7:00 PM: Tridentine Mass at St. Joseph, Sarnia, Ontario (Friday after Ash Wednesday - 3rd class, or Sacred Heart of Jesus - 3rd class) [First Friday]
  • Fri. 3/3 7:00 PM: High Mass at Old St. Mary's, Greektown, Detroit (Friday after Ash Wednesday - 3rd class, or Sacred Heart of Jesus - 3rd class) [First Friday]
  • Fr. Joe Tuskiewicz will be the celebrant. Devotions precede Mass, and all are invited to a reception after Mass in the parish hall.

Saturday

  • Sat. 3/4 7:30 AM: Low Mass at Assumption Grotto, Detroit (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 8:00 AM: Tridentine Mass at St. Edward on the Lake, Lakeport (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 8:00 AM: Low Mass (Confessions 8:30 AM to 9:30 AM) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]* (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 8:00 AM: Low Mass (Confessions 1/2 hour before Mass: call beforehand) at St. Ann's Church, Livonia [NB: See note at bottom of this post about SSPX sites.]* (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 8:30 AM: Low Mass at Miles Christi, South Lyon, MI (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 9:00 AM: High Mass at St. Anthony, Temperance (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 9:00 AM: Low Mass and Novena to Our Lady of Perpetual Help at St. Joseph Oratory, Detroit (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 2:00 PM: Tridentine Low Mass at Our Lady Queen of Angels Church, Detroit (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]
  • Sat. 3/4 6:00 PM: Tridentine Mass at SS. Cyril & Methodius Slovak Catholic Church, Sterling Heights (Saturday after Ash Wednesday - 3rd class, or Immaculate Heart of Mary - 3rd class) [First Saturday]

Sunday

* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Saturday, February 25, 2017

"Tagle to replace Müller as CDF Prefect" ... Really???

Tagle singing at a concert, 2012

"En attendant Godot" (Rorate Caeli, February 23, 2017):
To the recent reports from other sources that Cardinal Müller has already offered his resignation from CDF, Rorate can now add, from its own very well-placed sources, that there is a plan at the highest levels to replace Müller as Prefect of CDF with no less than the Asian "Pope Francis", the man seen by many as Francis' dauphin, Luis Antonio Cardinal Tagle.

Müller, appointed Prefect in July 2012, has been effectively marginalized in the past years over the Family Synods and most importantly over Amoris Laetitia. Questions about his future in the Roman Curia have been persistent through the years. It remains to be seen whether he will eventually be sent back to Germany to take the still-vacant see of Mainz (traditionally a red-hat see), or be tossed to a ceremonial position, or whether, like Stanisław Cardinal Ryłko last year, he will simply be retired long before turning 75.

Tagle's own theological oeuvre is very thin and his academic reputation rests mainly on the essays he wrote as part of the Bologna School's History of Vatican II. It is his slick promotion by the mainstream Catholic media, his reliably progressivist views (couched in "moderate" language) coupled with his stint at the International Theological Commission and the patronage he received from Joseph Ratzinger, first as CDF Prefect then as Pope, that have combined to give him an aura of learning far beyond what is supported by his real output. His election as President of both the Catholic Biblical Federation (in 2014) and Caritas International (in 2015) and his designation as one of three Delegate Presidents of the Extraordinary Synod of 2014 further guaranteed his prominence in the universal Church.

Should this latest plan come to pass, Cardinal Tagle, who will turn 60 in June, will have an enviable "CV" for a conclave frontrunner: a long stint (more than 15 years and counting) as diocesan bishop then archbishop, followed by a stint as head of a Curial dicastery.

In the two previous Februaries Don Pio Pace wrote for Rorate long articles on the growing Tagle candidacy for the next conclave, articles worth reading now more than ever:

"THE SUCCESSOR" - Rome in Pre-Conclave mood: What will come after the Bergoglio Papacy? (February 2015)

Exclusive Op-Ed: Pio Pace: "Conclave Preparations: Watch Out - Great Editorial Manoeuvres Signal Cardinal Tagle" (Feb. 2016) - See more at: http://rorate-caeli.blogspot.com/2017/02/en-attendant-godot-tagle-to-replace.html#sthash.nFpUbXkI.dpuf

Thursday, February 23, 2017

Nothing new here, folks. Move along.

Claire Chretien, "Prominent Jesuit priest tweets support for transgender bathrooms to 100k followers" (LifeSiteNews, February 23, 2017).

Fr. James Martin, editor-at-large of the Jesuit America magazine and Big Mack Jesuit Daddy of American Jesuits in the media. Who else???

Yawn ... Capitulators are so ... boring.