Sunday, August 28, 2016

Faith Resources Newsletter - Number 64 - July/August 2016

The liturgical edifice of Latin Christianity, in its unified Tridentine form, was once one of the most precious and complex manifestations of the human spirit which our civilisation has been able to devise... Many busy and eager hands tore at the ancient fabric [in the decade 1965-75]... By the time the incense cleared, all that was left of the Tridentine liturgy was a beautiful ruin, amid the scattered stones and charred embers of which there arose the plebian cacophony of homespun services, to the music of adolescent toys.
Taken from
Pope John Paul II and the Catholic Restoration by Paul Johnson

Message from the Manager
Welcome to our monthly newsletter via email. We apologise to any of our readers who were waiting for the July edition. Unfortunately, our stocktake which was very thorough this year delayed our production.
As ever we need to more and more vigilant about deepening our own Catholic Faith and doing all we can to spread it to others. Prayer and spiritual reading is becoming more and more important in helping us increase our Faith, Hope and Charity. With this in mind we have accessed some reprints of Fulton Sheen’s books and tapes, as well as some timely Catholic classics such as Prayers and Heavenly Promises and The Hidden Power of Kindness. Of great significance at present is a newly written book by Gabriele Kuby. This book is extremely informative about the present crisis in the world as the media and the secular humanists try to destroy the family and our Faith.
We wish to thank all our wonderful supporters for your patience, prayers and donations and humbly ask that you continue helping us. May God bless you and your families,

Gai Smith

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Cardinal Newman Catechist Consultants — 4th August, 2016 — HANDOUTS n. 135
“Clear, brief and easily assimilated by all”
Facing God
and facing Godward
Download as a PDF
“RETURN as soon as possible to a common orientation, of priests and the faithful turned together in the same direction — Eastward or at least towards the apse — to the Lord who comes, in those parts of the liturgical rites when we are addressing God,” That is, A PRIEST STANDS ON THE PEOPLE’S SIDE OF THE ALTAR, not facing them across it.
Thus did Cardinal Robert Sarah exhort all priests and bishops during the third annual international conference of Sacra Liturgia (Sacred Liturgy), held last month in London, 5th July, 2016.
Cardinal Sarah is Prefect for the Congregation of Divine Worship & Administration of the Sacraments. His brief from Pope Francis is to continue the liturgical reforms of Pope Benedict, and, as he revealed at this conference, to implement the “Reform of the Reform of the Liturgy” (see below).
He did not order it but made a very strong recommendation: “After suitable catechesis,” he urged, “aim to start by this Advent, 2016;” and “This practice is permitted by current liturgical legislation. It is perfectly legitimate in the modem rite.”
This comes on page 12 of his 15 page speech on the Constitution on the Liturgy, Sacrosanctum Concilium (SC) from 1963, the second session of VCII:
  1. Liturgical formation is essential for seminarians, priests, laity.
  2. Actual participation” reflects the Latin actuosa, “bringing into action” what had been too passive. “Active”, activa, refers to what is already in action.
  3. SC’s outcomes were impaired by false dependence on the “spirit of the times”.
Cardinal Sarah’s pp. 1-11 summarized SC and how Bl. Paul VI began its implementation almost at once with a commission under Archbishop Bugnini as secretary. Official documents followed fast.
And the pastoral outcomes show how the implementation was flawed. See Handouts n. 79 (see following Handout).
On p, 8, he said, “The work of the commission to implement SC was certainly subject to influences, ideologies and new proposals that were not in SC.”
Cardinal Sarah aims to restore God-centredness, so that priest and congregation focus on God and not on themselves as 'community’. Community is secondary: priest and congregation 'form a visible community when they “face God” together.
This echoes the Extraordinary Synod of Bishops in 1985, called by St John Paul to assess the state of the Church 20 years after the Second Vatican Council:
It is evident that the liturgy must favour the sense of the sacred and make it shine forth. It must be permeated by the spirit of reverence, adoration and the glory of God.
                                                                                                                                               The Final Report p. 34, St Paul Publications
Since God is unseen and everywhere, how can man face towards God? Man’s eyes face forward, and need a symbolic direction for God, such as upwards to Heaven, eastward for Christ’s new advent.
As God, the Supreme Being, is ‘above’ His creation, we think of Heaven as ‘above’: “He lifted His eyes to heaven,” that is, upward. Similarly with the Coming of Christ, we look to the East, ad orientem, the Orient, the direction of the rising-sun, the dawn.
Church buildings traditionally face east. It is not sun-worship but a symbol of expectancy of Christ’s Second Coming. Many Anglican churches follow this pre- Reformation practice, whereas in Australia, Catholics lacked the money to be particular about orienting their churches.
Hence the idea of “the liturgical east”, the apse, the altar-end of the church, where crucifix and tabernacle are. It counts as “facing east”, ad orientem. (Tabernacles on altars: see over.)
The Roman Basilicas like St Peter’s have a quite unusual orientation. The enormous entrance doors are at the eastern end to let in the morning sunlight. In order to face east, the Pope stands on the far side of the altar from the people.
An objection often made is, “It’s rude to talk to people with your back to them.” Exactly: so the priest turns to the people for greetings, readings, sermon and bidding prayers. And he turns to face Godward for offering sacrifice to God. So priest and people face God, and not each other.
“Mass facing the people” is NOT in Vatican II.
It came from the 1930s liturgical enthusiasts eager for participation by the people. They were mistaken in thinking it was restoring an ancient practice.
Nor was it even mentioned in the speeches in 1962 and 1963 leading up to SC. Rather, its first mention is the Instruction of the Proper Implementation of the Constitution on the Sacred Liturgy:
The main altar should preferably be free-standing, to permit walking around it and celebration facing the people. Inter Oecumenici n. 91, 26th September, 1964
Meanwhile in 1964 and 1965, VCI1 continued with the Constitution on the Church and other matters.
The first mention of a Reform of the Reform was in two lectures in 1995 by Father Brian Harrison O.S. (Oblates of Wisdom) attended by Father Joseph Fessio S.J., chief of Ignatius Press, who popularized it. Fr Harrison is an Australian still working in USA.
He called for an evaluation of what had actually transpired, done by legitimate authority (or sometimes without) in terms of its pastoral impact on people’s faith and piety. Again, see Handouts nn. 79, also 71.
It could well involve altars, tabernacles, communion rails, fonts, confessionals and pulpits. Quite apart from expense, it will require much tact and catechesis.
Nor did SC or its preliminaries mention Communion standing up, or on the hand or from lay ministers.
The priest is a mediator between God and man acting in the Person of the One Mediator, Jesus Christ our Lord. God is represented by the altar, so the priest leads the people to Him and faces the altar from the same side as the people. The people can say to themselves, “He’s on our side!” Actually this posture is better for active participation of the people. With the priest on the far side of the altar “facing the people” over it, they tend to watch his face as well as his hands and to become spectators.
Cardinal Sarah’s recommendations — authoritative but not mandatory — flatly contradict the “should” in the GIRM issued in Latin 2002, (English 2007 in a book of 142 pp) and now in our 2011 altar Missals:
The altar should be built apart from the wall, in such a way that it is possible to walk around it easily and that Mass can be celebrated at it facing the people, which is DESIRABLE WHEREVER POSSIBLE.  GIRM n. 299
That word “desirable” intensifies the 1975 GIRM:
The altar should he free-standing so that the ministers can easily walk around it and Mass can be celebrated facing the people.  1975 GIRM n. 262
Except for those words after “and”, there is no mention whatsoever of ‘facing the people’ for the Liturgy of the Eucharist in any Missal since VCII.
THE RUBRICS do NOT mention it!
Distinct from the GIRM, the introduction at the front of the Missal, are the rubrics, the red print instructions embedded in the prayers of the Order of the Mass. The GIRM states principles, the rubrics give instructions of what to do, most of which are also in the GIRM (shown in brackets, the next column).
The ‘Order’ or ‘Ordinary’ of the Mass is in contrast to the ‘Propers’, which have the antiphons and prayers for Seasons and Saints, and the ‘Common’, for groups of saints, e.g. Holy Men and Women, towards the back of the Missals.
Rubrics are printed in red and prayers in black: “Do the red, say the black.”
In Australia, our people’s Sunday Missal and Weekday Missal omit most rubrics. The sanctuary Missals (there are three sizes) have them all, but omit readings in favour of the separate books: Lectionary and Gospel Book.
However, there is at least one Daily Missal (Sundays and Weekdays), 2012, with most of the rubrics as well as most of the readings, from Catholic Truth Society, London. They are the publishers of the sanctuary missals. Alas, it has slightly different, translations for the responses to the Responsorial Psalms and Alleluia verses, and lacks the five special feast days for Australia, but it does have the rubrics.
Rubrics for the priest at the altar tell him when to turn and face the people. THIS DOES NOT MAKE SENSE IF HE IS FACING THEM ALREADY. Rubrics 29, 127 and 132 show that the priest’s position for the Eucharistic Prayer is leading the people to the altar. This utterly ignores GIRM n. 299.
Rubric 28 [GIRM n. 145]:
Then the Priest, standing AT THE SIDE OF THE ALTAR, washes his hands, saying quietly...
Rubric 29 [GIRM n. 146]:
Standing in the middle of the altar, facing THE people, extending and then joining his hands, he says: ‘Pray, brethren...’
BEFORE THE PREFACE — an apparent exception
Rubric 31 docs NOT have “turning to the people” since it begins the Eucharistic Prayer at the altar.
SIGN OF PEACE (Latin simply calls it PAX, “The Peace”)
Rubric 127 [GIRM n. 154]: The Priest, TURNED TOWARDS THE PEOPLE, extending and then joining his hands, adds:
‘The peace of the Lord...’
Rubric 132 [GIRM n.157]:
The Priest genuflects, takes the Host and, holding it slightly raised above the paten or chalice, while facing the PEOPLE, says aloud, ‘Behold, the Land) of God...’ This tells him to turn round. Indeed, the next rubric tells him to turn back to the altar. This does not make sense if he is doing so already:
Rubric 133 [GIRM n. 158]:
The Priest, FACING THE ALTAR, says quietly: ‘May the Body of Christ...’
The rubrics were poorly edited: 29 and 146 should be followed by rubrics to turn back again, as in 133.
Also there should be a rubric in the Order of the Mass about the priest’s gestures with hands extended, raised and extended again, as in GIRM n. 148.
On the reverence to be made by communicants, the Australian rubrical rules in GIRM n. 160 on bowing (though kneeling is permitted) contradict the universal principles in GIRM nn. 274-275 on genuflections and bows.
There is nothing in SC about moving the tabernacle off the altar, nor was there any discussion of it for SC in 1962-1963. Rather, it crept in with “Mass facing the people” 1964, 1967, 1975. See Handouts n. 53 p. 2 for the Ven. Pius XII in 1956 on keeping the tabernacle on the altar of sacrifice.
Indeed, the 1975 GIRM proposed the tabernacle be sidelined to a side chapel. This was changed in 2002 GIRM nn. 314-315 to allow it on the main sanctuary, even on an old altar, as a first option ahead of a side chapel — an amelioration.
  • Really sacred music and Gregorian Chant — our people’s Missals have chant in English and Latin;
  • Balance vernacular with some Latin [comment: ditto];
  • vestments for all on the sanctuary;
  • sense of Adoration, silence, kneeling;
  • no mobile phones or cameras in sacristy or on sanctuary.
Finally, read Cardinal Sarah’s God or Nothing.                                            Father James Tierney

© The Rev. B.J.H. Tierney. Handouts are free and may be copied for any non-profit teaching purpose. However, donations to defray costs are welcome and should be made to the publisher and distributor, the Cardinal Newman Faith Resources Inc. PO Box 359, St Marys NSW 1790; phone 02 9673 2235; fax 02 9623 3181 email <>

Cardinal Newman Catechist Consultants — 12th June, 2011 — HANDOUTS n. 79
“Clear, brief and easily assimilated by all”
Liturgical Holiness
Download as a PDF
ACTIVE PARTICIPATION in the Liturgy is measured by the holiness of life which results. All else is a means to an end.
This was the emphasized by Monsignor Marini, Papal Master of Ceremonies, when he spoke in Rome in January, 2010 to the Australian, American and English Confraternities of Catholic Clergy. See Handouts n. 71.
Our great High Priest, the Lord Jesus, shares all His mysteries with us in the Liturgy of His Church. His Mysteries become ours in the sacraments, especially in the Mass, which is a re-presentation of them all.
Mysteries are divinely revealed truths beyond man's awareness, understanding, hopes or imaginings. They are incomprehensible and ineffable [^unutterable], yet intelligible in part when God reveals them to us.
The Mystery of Faith means transubstantiation at the consecrations of the Mass.
Most of all does Christ share with us the Mysteries of His Sacrificial Death and Triumphal Resurrection and Ascension at Mass. We actively participate in the Liturgy, and through it He actively participates in our lives. Active participation in the liturgy means active co-operation with the offer of God's graces.
We also actively participate in Christ's Mysteries in our non-liturgical devotions such as the Rosary of the Blessed Virgin Mary which is a meditation on, and a contemplation of an important selection of 20 of Christ's Mysteries. All approved popular devotions flow out from the Liturgy and flow back into it, just as Sacrosanctum Concilium §13 insisted.
We can be very grateful to Blessed John Paul II for enhancing our Rosary devotions with the Five Luminous Mysteries, the Mysteries of Light, on the Public Life of Our Lord Jesus Christ. Note the important place of these mysteries in the existing cycle of feasts in the Liturgical Year.

HOLINESS means being full of the grace of charity. Charity is the love for God above all things and the love of neighbour for God's sake.
All other virtues and supernatural Gifts and Fruits and Works of Mercy depend on and express charity. Our continuous struggle from Sunday Mass (also daily Mass) is to grow in that charity which is a gift of God and a fruit of our co-operation. Our fallen state is often such that "Go forth, the Mass is ended" sends us out unimproved and we don't even notice our "unimprovement", but others do, and suffer from it... Hence the need for regular Confession and to practise self-blame instead of blaming others.

...Even before the celebration itself, it is commendable that silence be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner.
General Instruction of the Roman Missal §45.
May we chatter in church?
Chattering in church is stealing from God by stopping people praying.
"The Lord is in His Holy Temple, let the whole earth keep silence before Him. " Habakuk 2:20; Catholic Family Catechism Apostles* Edition 492

IT IS GOOD manners to answer when spoken to — and so to join in the responses and chants. The people's texts of the Mass are: the responses to the priest and the Kyrie, Gloria, Credo, Sanctus, Pater noster, Agnus Dei; a choir or cantor may alternate them with the people; the proper chants or their hymn-substitutes belong to people or choir or cantor.
FOUR HYMN SYNDROME THE Liturgical Movement of the 1920s prepared for Sacrosanctum Concilium, yet it set a mistaken status for vernacular hymns. Thus in 1958, the Congregation of Rites allowed vernacular at Mass in the Apostles' Creed, a paraphrased Gloria, and four hymns (replacing the proper chants), as long as the priest read the original Latin texts secretly. Australian parishes were slow to adopt it. My own first Parish Mass used this, while the very first English translations for priest and people began the following Sunday, 26th July, 1964. Compared to the English in people's Missals before VCII, these translations were impoverished. Nor did they match the expectations of Vatican II. From 1964 until the Novus Ordo of 1970, they actually got worse, and have stayed worse until now, with the 2011 reform.

WE MUST RESTORE the sense of the Sacred
SNIPPETY changes were made so often in language and ritual that priests and laity got a false idea they had a right to remake texts and rituals for themselves — new novelties each Sunday! No wonder we now have several generations of lapsed Catholics without piety and liturgical piety. They have lost or are losing the faith.
The Sense of the Sacred was even negated by some bishops, priests and laity. They lost track of God, the salvation of souls, the vocational status of priest and Religious, and conversions to the Church.
Pope Benedict XVI insists that the strength of the Catholic Church is in continuity with her past, and hence his urgent attention to the Liturgy and to True Doctrine and to real ecumenism.
The Liturgy from 1963—2011
Decreed by VCII
In Sacrosanctum Concilium (SC)
Implementations by Curia
With considerable fudging on decrees of SC
Illegal changes
Contra SC §22(3) by priests

Changes in church buildings

Preserve treasures of sacred art &
Altars for 'Mass facing the people'.
Banal ugly buildings, vessels,
furnishings SC §§122,123;
Tabernacles often 'dethroned’, and the
vestments, music; removal of altar
plan new churches for active part-
priest’s chair sometimes 'enthroned’ instead.
rails, kneelers, statues contra SC
icipation SC §124(3) with noble
Baptismal Font moved onto sanctuary.
§126; overhead projectors, banners
standards, SC §128; vague urgings of
Pulpit sometimes remodelled as a table.
without 'artistic merit', contra SC
re-design in furniture, SC§128.
Confessional rooms 'face to face' sitting(!)
Changes in the celebration of Mass
Decrees specify only these:
Not a revision but a revolution: a New Rite
Denial of Real Presence;
Rite of Mass to be revised... with
of Mass for Offertory, Canon &
Sometimes invalid matter.
active participation, i.e. laity to join
Wilful casualness; texts made up;
in responses and chants—SC §§36
Authorized mistranslations of Latin!
laity saying priest parts, even
(2) & 50.
Offertory processions—allowed before VCII
Bible readings—revised, spread
Words of consecration changed.
Enforced communion in hand.
over several years—SC §§24 & 51.
The Roman Canon said aloud, plus novel
No communion plate.
Homily emphasized—SC §52, and
Eucharistic Prayers nn. 2, 3, 4; then child
Antiphons but no psalms for En-
Prayer of the Faithful—SC §53.
ren's (x3); penitents (x2); various (x4).
trance, Communion chants; no
Vernacular for Bible Readings and
Memorial acclamations at consecration.
Offertory verses or psalms
Prayer of the Faithful, also for
Communion standing up.
in Missal (only in Simple Gradual).
people's parts permitted—SC §54,
Communion in the hand.
Latin responses/chant unused, contra
also §36(2).
Communion from extraordinary
S C §§54 & 114.
Communion from Hosts consec
Extraordinary ministers used
rated at that Mass; sometimes under
Indiscriminate use of both Kinds.
routinely, without necessity.
both Kinds—SC §55.
Reduced(!) active participation by fewer
Dancing girls, antics, clowns.
Word and Eucharist are two parts
genuflections, Signs of the Cross, little

of one whole—SC §56.
kneeling, only one 'beating the breast', etc.

Concelebration—SC §§57-58.
Saints' dates changed (not really VCII?). Altar girls brought in by disobedience.

Changes in the other Six Sacraments (Initiation, Healing, “Social”)
Revised rites for Baptism and
Total immersion Baptism an option for
Invalid baptisms with 'Creator' &
Confirmation SC §§62, 66-71 (new
adults and children. No salt ceremony.
'Saviour' &/or laity saying words as
rites for three cases, SC §§68, 69).
Confirmation formula radically changed:
priest pours water; catechumens
Water blessed each baptism SC §70.
"Name: Be sealed with the Gift of the Holy
leaving at Offert-ory &/or their
Vernacular can be used, SC §63.
Spirit", as in the Eastern Rites.
catechists missing Mass; First
Catechumenate restored, §64.
Priests confirms catechumens and converts.
Communion without first
Parents & godparents roles SC §67.
Confession made complicated.
Confession contra CCC §1457; or

Anointing of the Sick formula mistranslated.
First Communion delayed a year or
Confirmation renewal of baptismal

two contra Canon Law c. 914
promises and within Mass, SC §71.
Ordination texts for priests impoverished.
(cf.c. 11).
No changes in first Communion.
Marriage texts/scriptures enhanced.

The Reform of the Reform
TWO IMPROVEMENTS are on the way for the 1970 New Rite of the Mass, the Novus Ordo:-
  1. Our English translation of it is being replaced this year by a more accurate rendition of the Latin original.
  2. The Reform of the Reform of the Liturgy is as yet only a proposal to revise some of the implementations of the Novus Ordo. It comes from Fr Brian Harrison OS, an Australian theologian and liturgist working in St Louis, USA .
Fr Harrison wants each item in column two (above) re-assessed in terms of its fidelity to SC (in column one) AND of its pastoral advantages or disadvantage as experienced from 1970 till now.
This proposal has been popularized by Fr Joseph Fessio SJ of Ignatius Press in his publication, Adoremus, and it was warmly endorsed by the then Cardinal Ratzinger, now Pope Benedict XVI: "Tell Fr Harrison that I agree with him entirely."                                     
Father James Tierney

© The Rev. B.J.H. Tierney. Handouts are free and may be copied for any non-profit teaching purpose. However, donations to defray costs are welcome and should be made to the publisher and distributor, the Cardinal Newman Faith Resources Inc. PO Box 359, St Marys NSW 1790; phone 02 9673 2235; fax 02 9623 3181 email <>

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