A Hybrid Missal?
Mar 29, 2020 10:06:55 GMT
Post by Admin on Mar 29, 2020 10:06:55 GMT
Adapted from the Spanish Non Possumus blog.
Please note that The Catacombs does not typically support the positions of the Non Possumus blog or Mr. Johnson. However, the following report on the latest attempts to merge the traditional with the Conciliar, arguably initiated by Pope Benedict XVI's Summorum Pontificum, is of importance.
The Hybrid Missal
Letter from Mr. Sean Johnson
Dear friends:
Almost three years ago, I wrote the following article on my now-defunct blog Sodalitium-Pianum.com. A few days ago, with the promulgation, in Rome, of the decrees Cum sanctissima and Quo magis alter, the predictions [of the article] were fulfilled: the first document adds new "saints" to the 1962 Missal, while the last one adds Novus Ordo prefaces.
Interestingly, the conservative group Una Voce is saying that it was consulted about the changes incorporated in it or that it is now, for all practical purposes, a 2020 Missal for use by ex, pseudo and semi-traditionalists.
First [read] , my article, to frame everything and show where things were headed:
Benedict XVI reiterated the Roman intention to impregnate the traditional rite with elements of the Novus Ordo in his document Universae Ecclesiae:
Now the conciliar Tridentina Malta blog is reporting that:
In other words, the SSPX is being baited, and will have the 1962 rug pulled out from under their own feet at a later date.
“The more things change, the more they stay the same.”
Rome senses the weakness of Bishop Fellay from all the compromises already extracted, and from 20 years of ralliement, knows he is on the hook.
So well hooked is he, that not even the 1962 Missal is safe.
In fact, it is doomed.
How will the SSPX clergy and faithful react to the reintroduction of substantially the same 1965 Missal that Archbishop Lefebvre eventually turned his back on as being insufficient for the formation of traditional priests?
Well, if the disinterest and apathy of the last several years is any barometer, they will go right along with Cranmer’s, er, Francis and Fellay’s revolution.
The interesting part is to see how Menzingen will go about “preparing minds” to set them all up for this future infidelity.
At my own SSPX chapel, some changes began to be implemented several years ago, while others have popped up only in the last couple months. Here is a description of some of them:
[...]
Rome’s plans are exposed in broad daylight, and Menzingen is complicit.
As Michael Davies stated:
If, then, Menzingen agrees to plow forward with the ralliement, despite Rome’s very transparent and public intention to morph the 1962 Missal into something more along the lines of 1965, how then can the Society escape Michael Davies’ indictment?
Semper Idem,
Sean Johnson
3/26/20
Almost three years ago, I wrote the following article on my now-defunct blog Sodalitium-Pianum.com. A few days ago, with the promulgation, in Rome, of the decrees Cum sanctissima and Quo magis alter, the predictions [of the article] were fulfilled: the first document adds new "saints" to the 1962 Missal, while the last one adds Novus Ordo prefaces.
Interestingly, the conservative group Una Voce is saying that it was consulted about the changes incorporated in it or that it is now, for all practical purposes, a 2020 Missal for use by ex, pseudo and semi-traditionalists.
First [read] , my article, to frame everything and show where things were headed:
When in 2007 the FSSPX celebrated the promulgation by Benedict XVI of the Summorum Pontificum, which announced, among other things, that the traditional rite had never been abrogated, that admission largely overshadowed some "time bombs" contained in the same document, such as for example:
It goes without saying that, to experience full communion, priests in communities adhering to the above usage cannot, in principle, exclude celebration according to the new books.
And,
The two forms of use of the Roman Rite can enrich each other: the new Saints and some of the new Prefaces can and should be inserted into the old Missal. [Source]
In other words, the moment the ancient rite is announced to have never been abrogated, Rome announces its intention to abrogate it, creating a new hybrid rite.
25. In the 1962 Missal, new saints and some of the new prefaces may and should be inserted, according to the regulations indicated below.
26. As provided in art. 6 of the motu proprio Summorum Pontificum, it is specified that the readings of the Holy Mass of the Missal of 1962 can be proclaimed exclusively in the Latin language, or in the Latin language followed by the translation in the vernacular language or, in the Masses read, also only in vernacular language.
27. With respect to the disciplinary norms related to celebration, the ecclesiastical discipline contained in the 1983 Code of Canon Law applies. [Source]
Translation: Rome intends to go ahead with the "reform of the reform" and impose it on all those communities that use the Summorum Pontificum: epistle-gospel readings only in the vernacular; fast of one hour; new "saints" and prefaces; and presumably most of the other innovations of the 1965 rubrics, which are considered the "true Vatican II mass" (see why here).
“sometime in the second half of 2018, the Novus Ordo Lectionary and Calendar are to be imposed upon the Extraordinary Form of the Roman Mass…The new Roman Missal will become available on the First Sunday of Advent 2018 but the Vatican will allow a two-year period to phase it in. These changes are expected to be much more drastic than what was envisaged in Universae Ecclesiae…The Vatican approved societies and institutes, such as the Fraternity of Saint Peter and the Institute of Christ the King, will likely apply for exemptions, but all requests are expected to be turned down. The only exception seems to be the SSPX, which might be granted a temporary exemption, to ensure that an agreement is reached between the SSPX and Rome.”
“The more things change, the more they stay the same.”
Rome senses the weakness of Bishop Fellay from all the compromises already extracted, and from 20 years of ralliement, knows he is on the hook.
So well hooked is he, that not even the 1962 Missal is safe.
In fact, it is doomed.
How will the SSPX clergy and faithful react to the reintroduction of substantially the same 1965 Missal that Archbishop Lefebvre eventually turned his back on as being insufficient for the formation of traditional priests?
Well, if the disinterest and apathy of the last several years is any barometer, they will go right along with Cranmer’s, er, Francis and Fellay’s revolution.
The interesting part is to see how Menzingen will go about “preparing minds” to set them all up for this future infidelity.
At my own SSPX chapel, some changes began to be implemented several years ago, while others have popped up only in the last couple months. Here is a description of some of them:
- Standing through the Agnus Dei, rather than kneeling as we had always done (and which is a much more liturgically congruent posture for the faithful during a penitential prayer). Remember, Vatican II wanted “active participation,” which it erroneously equated with “vocal participation,” despite the teaching to the contrary of St. Pius X. Now, how can you “actively/vocally” participate (i.e., sing with the choir) if you are on your knees pounding your chest? Therefore, stand it is!
- The altar boys now say the “Domine non sum dignus” aloud with the priest, as opposed to a 40 years custom to the contrary. More erroneous active = vocal participation. It also gets the servers used to saying prayers proper to the priest (which in turn encourages the faithful to babble along with them).
- No more triple genuflection during Holy Week at the adoration of the cross (“Well hey, that was part of the pre-Pius XII reforms anyway, so that is actually proper.” Yes, but enforcing Pius XII’s innovations in this regard was never the custom here. Why the sudden concern the last few years?
- No more adoration of the cross in socks (Keep your shoes on!). This gets an explicit mention in the bulletin (as does the abolition of the triple genuflection), which proves an interruption of the faithful’s customs from those of the older practice.
- No more refusing to genuflect for the Jews on Good Friday. It used to be that a good number of SSPX priests refused to genuflect for the Jews, and kept to the traditional practice (i.e., pre-1956 experimental rubrics of Pius XII), which omitted the “flectamus genua,” since that was the posture the Jews used to mock Our Lord.
[...]
Rome’s plans are exposed in broad daylight, and Menzingen is complicit.
As Michael Davies stated:
“Likewise, the 1965 Missal was intended to condition the faithful into accepting without protest the radically reformed Missal of 1969.”
Here is a summary of what the two new CDF decrees contain:
The Congregation for the Doctrine of the Faith issued two decrees giving new Eucharistic prefaces and arranging for the optional celebration of more recently canonized saints for the extraordinary form of the Roman rite, also known as the Traditional Latin Mass.
The Quo magis [auto-translation via Google Chrome] decree provides for seven new Eucharistic prefaces for the extraordinary form of the Mass, which can be used for particular occasions, such as votive Masses or the feasts of saints, according to a note accompanying the rescript.
The second decree, Cum sanctissima, establishes a provision for the celebration of the third-class feasts of saints canonized after July 1960, whose celebrations were established after the 1962 Roman Missal.
At the same time, Cum sanctissima includes a list of 70 third-class festivals, equivalent to a memorial in the ordinary form, which should never be impeded by the celebration of other festivals.
According to the note accompanying the decree, these feasts of saints were chosen for their importance "in the plan of salvation or in the history of the Church" and "based on the devotion they have generated or their writings", or for their great devotion in Rome.
"In choosing whether or not to make use of the provisions ..." says the decree, "the celebrant is expected to make use of good pastoral common sense."
Both decrees are signed by Cardinal Luis Ladaria, prefect of the CDF, and by Archbishop Giacomo Morandi, secretary of the CDF. They were approved by Pope Francis in December 2019.
With the publication of the decrees, the CDF has complied with the requests made by Pope Benedict XVI to the Pontifical Ecclesia Dei Commission, which was entrusted with dialogue with traditionalist groups in light of the Apostolic Letter Summorum Pontificum of Benedict of 2007.
We will see how and when the neo-FSSPX will incorporate these changes into the already stripped Missal of 1962.
My book "As We Are?" recounts how the FSSPX stated that [they] should be allowed to retain [their]"current sacramental practice," but then abruptly renounced that demand by abiding in 2017 by Cardinal Muller's pastoral guidelines that substantially modified sacramental practice in relation to marriages in chapels of the FSSPX.
There is no doubt that both Rome and the FSSPX will have to be cautious in this regard, but Rome has already declared its intention to be patient, while the neo-FSSPX deceives its faithful.
And so, the Ratzingerian-Hegelian dialectic (synthesis, antithesis, thesis) [see a good explanation on this here - The Catacombs] will end with both parties agreeing on something very close to the 1965 Missal, and this will be the "solution" by which the FSSPX will finally "regularize" itself in the pluralistic conciliar pantheon.
Sean Johnson
3/26/20