Tuesday, August 31, 2010 \AM\.\Tue\.
Assessing Benedict’s views of the liturgy
In “Where Truth and Beauty Meet”: Understanding Benedict (The Tablet August 14, 2010) – Eamon Duffy, Professor of the History of Christianity, and Fellow and Director of Studies at Magdalene College, Cambridge, aptly summarizes Pope Benedict’s view of the liturgy and his calls for reform
[Pope Benedict] believes that behind many celebrations of the new liturgy lie a raft of disastrous theological, cultural, sociological and aesthetic assumptions, linked to the unsettled time in which the liturgical reforms were carried out. In particular, he believes that twentieth-century theologies of the Eucharist place far too much emphasis on the notion that the fundamental form of the Eucharist is that of a meal, at the cost of underplaying the cosmic, redemptive, and sacrificial character of the Mass.
The Pope, of course, himself calls the Mass the “Feast of Faith”, “the Banquet of the reconciled”. Nevertheless Calvary and the empty tomb, rather than the Upper Room, are for him the proper symbolic locations of Christian liturgy. The sacrificial character of the Eucharist has to be evident in the manner of its celebration, and the failure to embody this adequately in the actual performance of the new liturgy seems to him one of the central problems of the post-conciliar reforms. … Read the rest of this entry »
Thursday, August 26, 2010 \PM\.\Thu\.
A Profile of Daniel DiNardo
by Jeff Ziegler
On June 17, Cardinal Daniel DiNardo expressed “grave concern over the FDA’s current process for approving the drug Ulipristal (with the proposed trade name of Ella) for use as an ‘emergency contraceptive.’ Ulipristal is a close analogue to the abortion drug RU-486, with the same biological effect — that is, it can disrupt an established pregnancy weeks after conception has taken place.”
Cardinal DiNardo expressed these concerns as chairman of the U.S. bishops’ Committee on Pro-Life Activities, the latest in a line of responsibilities he has assumed in recent years. As recently as 1997, he was simply “Father Dan,” a 48-year-old Pittsburgh parish priest, before he was appointed coadjutor bishop of a small Iowa diocese. At the age of 54, he was appointed coadjutor bishop of Galveston-Houston, and at 58, Pope Benedict created him a cardinal — the first cardinal from a diocese in the South, and the youngest American cardinal since Cardinal Roger Mahony received his red hat in 1991.
Following the consistory of 2007, Pope Benedict appointed Cardinal DiNardo a member of the Pontifical Council for the Pastoral Care of Migrants and Itinerant People (2008) and the Pontifical Council for Culture (2009). In the fall of 2009, he assumed the leadership of the U.S. bishops’ pro-life efforts. He will take part in any conclave that occurs before his eightieth birthday in 2029 and appears destined to be one of the leading American ecclesial figures of the next two decades.
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Thursday, June 24, 2010 \PM\.\Thu\.
Godfried Cardinal Danneels home was raided in Belgium by police searching for evidence in the sexual abuse of children. Belgium police also raided the offices of the Archbishop of Brussels, Archbishop Andre-Joseph Leonard. This came on the heels of Bishop Roger Vangheluwe’s abrupt resignation after admitting to homosexual relations with a boy this past April.
Cardinal Danneels is well known as creative in his interpretations on Church teachings. Cardinal Danneels participated in writing Sacrosanctum Concilium, a document which influenced the complete rewriting of the liturgy of the Second Vatican Council. Which in turned fueled the liturgical abuse that most Catholic in the West are still being exposed to.
Under his watch as prelate of Belgium, a once devout and vibrant Catholic country, Belgium’s Catholic faith has been all but eliminated. Abortion, euthanasia, and homosexual unions have been legalized under his watch. In addition church attendance and religious/secular vocations are at their lowest not seen since that part of Europe was pagan.
Saturday, March 6, 2010 \AM\.\Sat\.
I have still failed to find anything in the documents of the Second Vatican Council where it said to replace the organ with the guitar.
Thursday, January 21, 2010 \AM\.\Thu\.
The faithful on earth, through the communion of saints, should honor the blessed in heaven and pray to them, because they are worthy of honor and as friends of God will help the faithful on earth. — The Baltimore Catechism, 1941
I am trying these days, as best I can, to come to terms with the Church’s reform of the liturgy. But when one truly examines the differences between the “Tridentine” liturgy and the “Novus Ordo” liturgy, and furthermore, compares the “Novus Ordo” liturgy to what Protestant “reformers” (if that’s what you want to call violent iconoclasm) have tried to introduce into the liturgy for the past 500 years, it is hard to remain sympathetic.
On the surface the liturgical revisions of Vatican II were aimed at “increasing participation” of the congregation in the liturgy. I’ll leave aside my complaints about that motive for now. If this were indeed the goal, however, what I cannot understand are some of the other changes that were made, changes that apparently, to my untrained eye anyway, have nothing to do with participation. When, however, I reflect upon the some statements made by Annibale Bugnini, who was at the forefront of liturgical revisions during Vatican II, the changes do make sense. Bugnini is often quoted as having said:
“We must strip from our … Catholic liturgy everything which can be the shadow of a stumbling block for our separated brethren, that is, for the Protestants.”
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Friday, December 25, 2009 \AM\.\Fri\.
Here is the text of Pope Benedict’s Christmas Eve Homily:
Dear Brothers and Sisters! “A child is born for us, a son is given to us” (Is 9:5). What Isaiah prophesied as he gazed into the future from afar, consoling Israel amid its trials and its darkness, is now proclaimed to the shepherds as a present reality by the Angel, from whom a cloud of light streams forth: “To you is born this day in the city of David a Saviour, who is Christ the Lord” (Lk 2:11). The Lord is here. From this moment, God is truly “God with us”. No longer is he the distant God who can in some way be perceived from afar, in creation and in our own consciousness. He has entered the world. He is close to us. The words of the risen Christ to his followers are addressed also to us: “Lo, I am with you always, to the close of the age” (Mt 28:20). For you the Saviour is born: through the Gospel and those who proclaim it, God now reminds us of the message that the Angel announced to the shepherds. It is a message that cannot leave us indifferent. If it is true, it changes everything. If it is true, it also affects me. Like the shepherds, then, I too must say: Come on, I want to go to Bethlehem to see the Word that has occurred there. The story of the shepherds is included in the Gospel for a reason. They show us the right way to respond to the message that we too have received. What is it that these first witnesses of God’s incarnation have to tell us?
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