It has happened. Four conspirators, “hypocrites” and “cowards”, have launched an attack to the Holy Father, daring to “judge” and “criticise” him. They criticised him, in fact, rather strongly.
Seriously, these people should take example from Monsignor Ricca, the quiet sodomite who kept his own lover for all the world to see for years, and never, nevah evah dared to judge or criticise anyone! He was living such an un-judgemental and happy life, when the slanderous, cowardly, murderous “gossip” press exposed him, poor girl!
You see? Murder, again!
Back to today’s crime news. The four men who dared to move such an attack have, apparently, a big problem with the Vatican attitude towards the FFI, (this is, of course, because “they lack the strength and the courage to look to their own shortcomings”) about which I have reported. They have, in fact, such a “murderous” inclination to criticism that they consider the ban on TLM by the FFI – a ban which allow for individual authorisation, but is in principle a ban – an open attack not only to Summorum Pontificum, but even to Quo Primum. As the Pop Bishop of Rome clearly carries the responsibility for the measure, I cannot see how this – let us say it again: cowardly and judgmental – criticism may avoid being considered a true first-class act of hypocrisy and (let me look… oh, yes) cowardice.
Let us report, below, some of the most important passages of their intervention (which you find, as always, on Rorate Caeli) in its entirety. Emphases, as always, mine.
But first, let us mention the name of the four “cowards”:
Roberto de Mattei, Mario Palmaro, Andrea Sandri, Giovanni Turco
God bless them.
On occasion of the Feast of St. Pius V, you may want to feast your eyes on Quo Primum, the Apostolic Constitution with which the great, great, great Pope Saint Pius V promulgated his Missal in 1570 and established its ambit of application.
We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.
Pope Saint Pius V apparently didn’t do “encouragement” much. He doesn’t suggest, he commands. The language is brutally frank: the priest “must not presume”, other rubrics and rites are to be “completely discarded”.
We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription – except, however, if more than two hundred years’ standing.
Note here how the Pope protects not only the Liturgy from bad priests, but the priests from bad bishops: No one can be forced or coerced to alter the missal. Also note the extremely strong words: this present document cannot be revoked or modified. Don’t ask me what I think this great Pope would think of the liturgical reforms of the Sixties…
We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury
Splendid again: a very short time for the implementation of the new Missal, after it has become available. Similarly, the immediate threat of hefty fines for the transgressors.
Spot the differences with Summorum Pontificum…
This is given without commentary, as truly no commentary is necessary.
Please say a prayer for these brave souls, who fought from the very heart of the Church to try to avoid the biggest damage, in what was certainly the darkest hour of the post-V II madness.
The entire document – also giving background information and making clear that the translation may seem strange in order not to compromise a strict adherence to the Italian original – may be found here.
You will note that Cardinals Ottaviani and Bacci made entirely theirs the conclusion and tone of a study of a group of Catholic theologians, led by Marcel Lefebvre. The fact that Lefebvre could have his position so fully approved by Cardinals in such high standing within the Vatican tells you everything you need to know about the dramatic events of those years.
Ottaviani and Bacci signed the letter accompanying the study. They did not mince words. They are a luminous example of Catholic steadfastness in the midst of deafening rhetoric and rampant heterodoxy.
The first two quotations are from the letter, the others from the study. They are so lucidly prophetic as to make any excuse on the lines of “we couldn’t have imagined” utterly ridiculous.
Read, and cry.
The innovations in the Novus Ordo and the fact that all that is of perennial value finds only a minor place, if it subsists at all, could well turn into a certainty the suspicion, already prevalent, alas, in many circles, that truths which have always been believed by the Christian people, can be changed or ignored without infidelity to that sacred deposit of doctrine to which the Catholic faith is bound for ever.
Recent reforms have amply demonstrated that fresh changes in the liturgy could lead to nothing but complete bewilderment on the part of the faithful who are already showing signs of restiveness and of an indubitable lessening of faith. Amongst the best of the clergy the practical result is an agonizing crisis of conscience of which innumerable instances come to our notice daily.
…..the emphasis is obsessively placed upon the supper and the memorial instead of upon the unbloody renewal of the Sacrifice of Calvary
The priest’s position is minimized, changed and falsified. Firstly in relation to the people for whom he is, for the most part, a mere president, or brother, instead of the consecrated minister celebrating in persona Christi. Secondly in relation to the Church, as a “quidam de populo.”
In the Confiteor which has now become collective, he is no longer judge, witness and intercessor with God; so it is logical that he is no longer empowered to give the absolution, which has been suppressed. He is integrated with the fratres
Desacralizing omissions everywhere debase the mystery of the Church. She is not presented above all as a sacred hierarchy: Angels and Saints are reduced to anonymity in the second part of the collective Confiteor: they have disappeared, as witnesses and judges, in the person of St. Michael, from the first.
The unity of the Church is gravely compromised by the wholly intolerable omission from the entire Ordo, including the three new Eucharistic Prayers, of the names of the Apostles Peter and Paul, Founders of the Church of Rome, and the names of the other Apostles, foundation and mark of the one and universal Church, the only remaining mention being in the Communicantes of the Roman Canon.
A clear attack upon the dogma of the Communion of Saints is the omission, when the priest is celebrating without a server, of all the salutations, and the final blessing, not to speak of the Ite missa est now not even said in Masses celebrated with a server.
A complete evaluation of all the pitfalls, the dangers, the spiritually and psychologically destructive elements contained in the document—whether in text, rubrics or instructions—would be a vast undertaking
….. the new Liturgy will be the delight of the various groups who, hovering on the verge of apostasy, are wreaking havoc in the Church of God, poisoning her organism and undermining her unity of doctrine, worship, morals and discipline in a spiritual crisis without precedent.
St. Pius V had the Roman Missal drawn up (as the present Apostolic Constitution itself recalls) so that it might he an instrument of unity among Catholics. In conformity with the injunctions of the Council of Trent it was to exclude all danger, in liturgical worship of errors against the Faith, then threatened by the Protestant Reformation. The gravity of the situation fully justified, and even rendered prophetic, the saintly Pontiff’s solemn warning given at the end of the bull promulgating his missal: “Should anyone presume to tamper with this, let him know that he shall incur the wrath of God Almighty and of his Blessed Apostles, Peter and Paul” (Quo Primum. July 13, 1570).
It was precisely in order to ward off the dangers which in every century threaten the purity of the deposit of faith (“depositum custodi, devitans profanas vocum novitates.”—I Tim. VI, ) that the Church has had to erect under the inspiration of the Holy Ghost the defenses of her dogmatic definitions and doctrinal pronouncements. These were immediately reflected in her worship, which became the most complete monument of her faith. To try and bring the Church’s worship back at all cost to the ancient practice by refashioning, artificially and with that “unhealthy archeologism” so roundly condemned by Pius XII, what in earlier times had the grace of original spontaneity means—as we see today only too clearly—to dismantle all the theological ramparts erected for the protection of the Rite and to take away all the beauty by which it was enriched over the centuries.
To abandon a liturgical tradition which for four centuries was both the sign and the pledge of unity of worship (and to replace it with another which cannot but be a sign of division by virtue of the countless liberties implicitly authorized, and which teems with insinuations or manifest errors against the integrity of the Catholic religion) is, we feel in conscience bound to proclaim, an incalculable error.