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* The Glorificamus Society: promoting Reverence, the Sacred and Beauty in Catholic Liturgy *The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.comBlogger251125tag:blogger.com,1999:blog-4489963062609290752.post-69959097507029384032022-10-28T00:48:00.000+11:002022-10-28T00:49:00.865+11:00I NOSTRI AVI • Leggi argomento - Requisiti di accesso Ceti e Gradi SMOM<a href="http://www.iagiforum.info/viewtopic.php?f=2&t=24667">http://www.iagiforum.info/viewtopic.php?f=2&t=24667</a>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-70444120224845527302022-10-28T00:43:00.001+11:002022-10-28T00:43:14.052+11:00Nobiltà e titol<div dir="ltr"><div style="padding:12px 16px;font-family:Helvetica,Arial,sans-serif;color:rgb(28,30,33);font-size:12px"><div style="min-height:40px;display:flex;font-family:inherit"><div style="font-family:inherit"><div style="display:flex;font-family:inherit"><div style="margin-top:5px;margin-bottom:5px;font-family:inherit"><span dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333"><h3 style="color:inherit;font-size:inherit;font-weight:inherit;margin:4px 0px 0px;padding:0px;outline:none;font-family:inherit"><span style="font-family:inherit"><a href="https://it-it.facebook.com/people/Nobilt%C3%A0-e-titoli/100063069709401/?__cft__[0]=AZUUPcuZ1p5Gjb3WZUUtlNnZGF_SxGPqWy0qLJA9-eXvndgxLyUHsz_kZGSjmBCR8nUOmfyMmUXKT8R_-K9N4Pdusz9PBGe-lK4orDZTAgW0Z0zWYKM8_q1wdaiIDJaqqojgHlp90MKXdk92DoWiEuPb0qmbtCB-GYq5UaoKh1yQE7qhhmRzJjhR8Zhbin8d2RGABk_2EUI7yHuWR9QqO-W8zoQRqydAIGTACNSmEIHTN7ODi1GFt2QqXrxds-fo4U8&__tn__=-UC%2CP-y-R" role="link" target="_blank" style="text-decoration-line:none;outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;font-weight:600;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span style="font-family:inherit">Nobiltà e titoli</span></a></span></h3></span></div><div style="margin-top:5px;margin-bottom:5px;font-family:inherit"><span dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.8125rem;line-height:1.2308;min-width:0px"><span style="font-family:inherit"><span style="font-family:inherit"><span style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><a aria-label="8 settembre" href="https://www.facebook.com/permalink.php?story_fbid=pfbid0i8dChS1kseHEofBpQYo4cDr4wHCf9vRXY41iigeJwuvAm4cGy944AGk4xZVAmXh5l&id=100063069709401&__cft__[0]=AZUUPcuZ1p5Gjb3WZUUtlNnZGF_SxGPqWy0qLJA9-eXvndgxLyUHsz_kZGSjmBCR8nUOmfyMmUXKT8R_-K9N4Pdusz9PBGe-lK4orDZTAgW0Z0zWYKM8_q1wdaiIDJaqqojgHlp90MKXdk92DoWiEuPb0qmbtCB-GYq5UaoKh1yQE7qhhmRzJjhR8Zhbin8d2RGABk_2EUI7yHuWR9QqO-W8zoQRqydAIGTACNSmEIHTN7ODi1GFt2QqXrxds-fo4U8&__tn__=%2CO%2CP-y-R" role="link" target="_blank" style="text-decoration-line:none;outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span style="font-family:inherit">8 settembre</span></a></span></span><span style="font-family:inherit"><span style="font-family:inherit"><span style="overflow:hidden;width:1px;height:1px;font-family:inherit"> </span><span aria-hidden="true" style="font-family:inherit"> · </span></span></span><span style="white-space:nowrap;font-family:inherit"><span style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><span style="display:inline-block;font-family:inherit"></span></span></span></span></span></div></div></div></div></div><div dir="auto" style="padding-bottom:12px;font-family:Helvetica,Arial,sans-serif;color:rgb(28,30,33);font-size:12px"><div dir="auto" style="font-family:inherit"><div style="padding:4px 16px;font-family:inherit"><div style="display:flex;font-family:inherit"><div style="margin-top:5px;margin-bottom:5px;font-family:inherit"><span dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333"><div style="margin:0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Storia con un mito: Gerardo, Scala e l'Ordine di Malta</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Principi reali e mitici cavalieri sembrano essere doverosamente alla base di tutte le più antiche fondazioni. E anche di moltissime case aristocratiche. Persino principi e re sono andati alla ricerca di antenati sempre più importanti, gareggiando tra loro per precedenze, distinzioni di protocollo, magnificenza di titoli. In epoche in cui i sovrani erano soliti chiamarsi "fratello", sembrava per loro necessario dimostrare di appartenere a famiglie di uguali origini e antichità. Ivan IV, erede dell'ideologia imperiale bizantina, aveva imposto il segreto di Stato sulla sua genealogia per timore di inopportuni commenti. "Nel 1521 (…), il gran principe Vasilij III aveva rifiutato di chiamare fratelli i nuovi regnanti, ovvero Federico II di Danimarca-Norvegia e Gustavo I Vasa di Svezia. Per i russi, il re eletto di Svezia, discendente da una famiglia della nobiltà minore, non era neppure un nobile ma un mercante; il sovrano di Danimarca un re di "sale e acqua" . Nel 1559, quando gli emissari di Cristiano III, nuovo re di Danimarca, cercarono di imporre un trattamento di parità tra lo zar e il loro sovrano, i boiari rifiutarono persino di discutere la questione, insistendo perché il loro re si rivolgesse allo zar chiamandolo padre e non fratello" (1). La parola mercante sarebbe ricorsa insistentemente e in tono dispregiativo nelle conversazioni delle classi alte fino a tutto Ottocento.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Re provenzali, imperatori germanici, nebulosi sovrani barbari sono stati proclamati avi più o meno credibili di famiglie regnanti che avrebbero aiutato duchi e marchesi rinascimentali come i Medici, i Farnese o i Gonzaga a scavalcarsi fra loro per di avere i primi posti nelle cerimonie e negli ingressi trionfali della Corte imperiale. E sovente antenati sempre più importanti non solo si si reclamavano ma si alternavano e sostituivano. Avi di diversa origine etnica entravano ed uscivano dagli alberi genealogici per aiutare gli scopi politici dei regnanti e le loro ambizioni; come fecero i Savoia, sostenitori di ascendenze galliche o italiche, a seconda delle convenienze del momento e le loro mire espansive in Italia.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Le famiglie nobili hanno cercato a loro volta di percorrere gradini che portassero sempre più in alto nella scala sociale, pur di rendersi uguali persino ai sovrani agli occhi dell'opinione pubblica. I del Balzo che arriveranno a cingere la Corona titolare di Costantinopoli, nonostante già nobilissimi per storia familiare e importanti alleanze matrimoniali, non disdegneranno di lasciar diffondere, tra le ipotesi delle loro origini, anche la tradizione di una discendenza dai re di Arles o la leggenda di derivare da Baldassarre, uno degli evangelici Re Magi, traendo per questo un esile spunto dalla cometa raffigurata nello stemma (2).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Non sono soltanto i grandi nobili a percorrere ed occupare i diversi livelli della società servendosi di un'abile manipolazione della storia. Già in pieno Medioevo il fermento causato dal successo delle proprie attività era in grado, infatti, di muovere ambizioni che vanno al di là della speranza di guadagno. I mercanti amalfitani che viaggiavano in tutto il bacino del Mediterraneo, e che operavano a stretto contatto, in particolare nella Terra Santa, con vescovi, guerrieri, principi musulmani, e quindi con i figli ed eredi delle più grandi famiglie di Francia, Inghilterra, Provenza ed Italia, devono aver trovato necessario indorare le proprie ascendenze. Dopo aver armato, inviato e richiamato navi cariche di merci europee ed esotiche, guadagnato somme ingentissime, edificato palazzi, chiese, cappelle nelle città di origine, lungo le coste e i pendii della loro terra non ancora erosa e devastata da maremoti e da tempeste, devono aver creduto opportuno competere con i figli degli antichi clienti gareggiando con loro grazie a liste di illustrissimi avi.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Del resto, in tante occasioni, fin dai tempi dei primi commerci non devono essere stati pochi i grandi mercanti padroni di palazzi, depositi colmi, navi e cofani pieni di monete, a guardare con sentimenti di sufficienza proprio i grandi nobili che si erano rovinati con la speranza di conquistare un ruolo sociale acquistando anche le merci che garantissero un migliore tenore di vita ma che avevano un prezzo altissimo e che per la grande richiesta erano destinati a costare sempre di più. A partire dal XIII secolo, tutta l'aristocrazia che si affacciava sul bacino della Schelda, per esempio, era indebitata con prestatori e borghesi delle città (3). E i più importanti sovrani europei prendevano a prestito danaro dai banchieri italiani. E' una storia che si ripeterà più volte con mutati protagonisti, nei secoli successivi.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Il danaro, però, non fa la nobiltà, e dunque si rendeva necessario provvedere a procurarsela. La scalata sociale è graduale, nei secoli passati, e in genere occorre molta pazienza per occupare le cariche pubbliche, quelle nobilitanti, far comprendere alla comunità che non si è più solo il figlio o il nipote del mercante ma un uomo in grado di amministrare, trattare e imparentarsi con i potenti. E dunque un lungo spazio intergenerazionale deve essere lentamente e impercettibilmente riempito. Anche nel caso dei borghesi e dei mercanti, l'aggiustamento delle ascendenze e l'invenzione di antenati inesistenti costituisce allora un espediente di indubbia riuscita, tale non solo da abbreviare i lunghi tempi dell'ascesa sociale ma da far credere che gli arricchiti tornino semplicemente a rioccupare nella società il posto adeguato che ad essi spetta come discendenti di illustri proavi.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Ho parlato di attesa talvolta secolare. E dunque i più accorti tra i nuovi nobili non potevano servirsi solo di libri scritti da amici ed eruditi compiacenti che troppo lentamente diffondevano notizie sulle loro origini redatte con gli opportuni aggiustamenti. Per essere ammessi fra i cavalieri di Ordini che richiedevano fondate prove di nobiltà, per sfondare le resistenze di lettori critici e di aristocratici troppo curiosi, era necessario talvolta persino un piano più sottile, subdolo e spregiudicato. Un piano semplicissimo ove si potesse corrompere la persona giusta: il falso.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Con pazienza, con l'inchiostro preparato e adoperato da un bravo scrivano, si cercavano i registri parrocchiali più antichi, i protocolli di compravendita, le pergamene medievali. Si sfogliavano le pagine fino a individuare spazi utili fra un atto e l'altro, vuoti liberi nelle pagine. E tutti questi pochi centimetri venivano riempiti con aggiunte di cognomi, nomi di personaggi inesistenti, di immaginifici nonni e bisnonni qualificati come nobili. Oppure venivano assunti indebitamente le denominazioni di case nobili e si "aggiustavano" le annotazioni, in modo da farle figurare con i nomi della propria famiglia. Si trattava di veri falsi di cui l'opinione pubblica non immaginava neppure l'esistenza. Eppure, l'imbroglio doveva essere noto ad alcuni, e fra questi non mancò chi ebbe anche il coraggio di protestare con sdegno per quanto era accaduto e ancora accadeva ai suoi tempi.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Fu il canonico minorese Pompeo Troiano (1666-1738), da esperto diplomatico e studioso, a rivelare e a denunciare con veemenza questi "aggiustamenti". "Qui m'è conveniente, o Lettore -scrive l'ecclesiastico- avvertirti (spinto dal zelo che sempre ho avuto delle nobilissime famiglie), vedendo io in questa nostra età corrotta, che un plebeo malnato acquistando qualche ricchezza per via di fortuna, vuol anco arrollarsi il titolo di nobile per via d'ingegno e salir al posto sublime ove non potè giungere per natura" (4). Pompeo lamentava anche il fatto che da troppo tempo si consentiva a persone che non ne avevano avuto diritto di assumere indebitamente i cognomi di famiglie nobili. E' l'abitudine già diffusa fra la clientela al tempo dei Romani. Per la classe patrizia sembrava quasi un titolo d'onore che tanta gente portasse il proprio cognome, a dimostrazione del numero di parenti, servi, contadini, vicini e fedeli su cui si poteva contare e che garantiva un larghissimo ossequio. E basta scorrere gli elenchi telefonici campani per renderci conto di quante famiglie portino oggi lo stesso cognome di famiglie nobili con cui non hanno alcuna parentela. Tutto questo, prosegue Troiano, avveniva a causa della "corruttela degli antichi nobili, i quali mentre vivevano, permettevano che la loro gente plebea et infima si fregiasse del titolo delle loro casate (il che come s'andasse non so discernerlo), bensì alcuni l'applicano a dipendenza de' bastardi, altri de' schiavi" (5).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Ed ecco la spiegazione che ancora Pompeo offre di queste attività sotterranee che venivano largamente organizzate ai suoi tempi: l'ingresso nell'Ordine di Malta. "Non vorrei dunque -egli scrive- che essendosi indotta questa mal'usanza tra' mortali, un scalzo et un straccione nato tra' vili, havesse in alcun tempo ad inalzarsi a tant'altezza, che arrivasse a gabbare la nobilissima religione di Malta con pretendere l'habito, e di servirsi di simili memorie" (6). "Scusami se la mia penna si trasporta a far tal disgressione, perché la corruttela de' tempi hodierni la conducono a far tutto ciò, tanto più ch'io veggo in questa nostra età, che non solo altri si servono ingiustamente di memorie effettive di famiglie mancate ch'erano nobili, e del medesimo cognome, ma anco altri vitiano le scritture, e particolarmente de' Reggistri Reali, ne' quali si vedono rasi i cognomi delle famiglie patritie già spente, havendono procurato di farci aggiungere i loro e fattoci fabricar'in tutto le famiglie false, con tali astutie, che ne' cognomi veri antichi vi hanno cassato una lettera ponendoci un'altra diversa, per far diversificare la casata" (7).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Tra le famiglie del patriziato locale, i Sasso si adeguano a questo "effetto di dimostrazione" per compiere il passo qualitativo che potrebbe equipararli ai nobili più antichi. Essi scelgono la via tradizionale: quella dell'individuazione di un personaggio storico che potrebbe essere collocato nel proprio albero genealogico. E poiché non devono sussistere dubbi sul fatto che siano stati in Terra Santa all'epoca in cui fu costituito il primo nucleo dei Cavalieri gerosolimitani, niente di meglio che inserire proprio uno tra questi primitivi Cavalieri fra i più illustri componenti della Casa. </div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Una tale presenza poteva non solo certificare un loro antico status; ma aprire le porte di un Ordine le cui insegne conferiscono una prova definitiva di nobiltà. E' ben conosciuto quanto la famiglia Sasso si sia impegnata in una artificiosa quanto insostenibile costruzione di prove inconsistenti. Lo stesso Franco Cardini, negli atti di un convegno riguardante proprio Scala, ebbe modo di chiarire se esistessero o no possibilità che il Gerardo considerato institutor dei Cavalieri fosse uno solo, se non si confondesse con altri due o tre Ospitalieri che portavano lo stesso nome, se effettivamente si chiamasse Sasso e se fosse stato originario di Scala. Con parole estremamente corrette egli affermò che tali possibilità non esistevano: "Sotto il profilo storico, salvo il rinvenimento -in teoria sempre e comunque possibile- di nuovi e risolutori documenti, tanto l'affermazione quanto la negazione di quel che tradizionalmente si dice sono scelte entrambe oziose" (<span style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="😎" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t83/1/16/1f60e.png" class="gmail-CToWUd" style="border: 0px;"></span>.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">L'attività "genealogica" dei Sasso non è un caso unico. I d'Afflitto, pure assurti a notevole rilevanza sociale, una volta arrivati nel novero delle famiglie patrizie locali vollero identificare le proprie origini e quelle del proprio cognome con la figura di un Santo molto venerato nel Medioevo, quale protettore dei cacciatori e dei boschi, senza altra prova se non la devozione familiare nei suoi confronti. Così, a loro avviso, le afflizioni che potevano ricordarsi con il cognome parlante, erano da identificarsi con le sofferenze patite da S.Eustachio durante il martirio, confortati in queste ipotesi da Autori acritici e datati come il Crollalanza, il de Lellis e il Mazzella (9). Oppure, con tesi ancor più suggestiva ma ugualmente riconducibile allo stesso intento, la denominazione de Afflicto sarebbe discesa dalla parola "fritto", sempre per ricordare il modo in cui fu martirizzato il Santo, rinchiuso in un bue di bronzo infuocato, e quindi "fritto" (10). Purtroppo, è ben conosciuto il vero etimo a base del cognome: una parola latina quindi dialettizzata che ha dato vita a un toponimo. Ossia "filictum", da felceto, una tra le molte denominazioni di origine contadina, adottata da una famiglia di Capri che è già ricordata nel X-XI secolo (11).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Per offrire un contributo alla soluzione del problema, credo che però si possa esplorare ancora un altro campo che è rimasto poco indagato fino a questo momento. Mi riferisco allo studio onomastico del nome di Gerardo, su cui mi sono già brevemente soffermato in un articolo di alcuni anni fa (12). Già allora scrivevo che l'unico Gerardo campano che io abbia trovato in regesti di documenti coevi al "fondatore" dell'Ordine riguardano un Gerardo Osborni, figlio di un Ardoino, che viveva nel giugno 1129 ad Aversa, ed era "di genere franco" (13).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Il nome del presunto antenato dei Sasso non appare dunque amalfitano. Gli onomastici degli Amalfitani e degli abitanti della costa, per tutto il Medioevo sembrano piuttosto essere Benedetto, Costantino, Giovanni, Gregorio, Leone, Lupino, Mansone, Marino, Mastalo, Mauro, Orso, Pantaleone, Pardo, Pietro, Sergio, Stefano, Taddeo, Tauro. Sono nomi che spesso costituiscono le solide dimostrazioni delle radici etniche o culturali bizantine. Esistono già nello stesso periodo, tuttavia, alcuni Ademari, Alberto, Cioffo, Giosolfio, Landolfo: gli onomastici di derivazione longobarda che filtrano dal vicinissimo principato salernitano erede della Longobardia Minor. E quanto significativi sono poi i nomi che evocano l'Oriente stesso e i viaggi che vi erano condotti, ancora imposti a persone che si chiamano Antiochia, Caterina (che ricorda i pellegrinaggi dalla Terra Santa al santuario del Sinai), Galotto ("galeotte si chiamavano le agili navi su cui si avventuravano i mercanti), Gierosolima.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Non c'è traccia di un Gerardo nei regesti dei sopravvissuti documenti che riguardano Amalfi, Ravello, Minori (14). </div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Certamente Sasso è, invece, un cognome che può essere considerato del tutto amalfitano. E non c'è bisogno di cercare per esso derivazioni lontane, come potrebbe supporsi nel caso di un richiamo fonetico con la Nazione sassone. Del resto, anche qualche famoso personaggio medievale cognominizzato "de Saxo" sembra aver tratto il cognome da un casale prossimo alla sua dimora, anziché discendere da un mitico guerriero germanico. Mi riferisco a quel Girardus de Saxo, capofazione romano che fu forse parente e poi fiero avversario del famoso papa Benedetto IX, colui che rassegnò per tre volte le dimissioni dal Trono pontificio. Il cognome di questo Sasso (Saxum), lungi anche in questo caso dall'essere riconducibile alla Sassonia, viene fatto derivare dalla località omonima presso Cerveteri, non lontana da Galeria, i cui conti, nemici del deposto Benedetto IX, avevano anche il controllo del non lontano castello di Sasso (15).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Anche nel nostro caso potremmo non andare molto lontano. I "sassi" contrassegnavano nel Medioevo località rocciose rinvenibili ovunque. La toponomastica locale li assegnava con o senza altre specifiche come caratteristica di un determinato territorio, e così ovunque la denominazione rimaneva fissata per sempre o lentamente poteva essere diluita nelle successive memorie. Come non ricordare i "saxa thebenna" che Jacopo Sannazzaro menziona nella sua Elegia in lode di Cassandra Marchese (16)? Il Poeta parla del monte Tobenna nel prossimo Picentino, sulle cui pendici passeggiava da ragazzo, facendo memoria dei suoi speroni e dei macigni che vi affiorano. La costa amalfitana, che doveva essere spesso contrassegnata da costoni rocciosi anche prima dei violenti terremoti che mutarono parte della sua orografia, si presta bene ad ospitare località che nel periodo medievale potevano designarsi come "sassi", e di qui passare a definire il nome della famiglia che le abitava o possedeva. E un toponimo con questa caratteristica si ritrova ancora proprio nel territorio di Scala: "sotto lo Sasso", località ricordata in una mappa catastale ottocentesca e che certo ha mutuato la denominazione da un'antica abitudine di indicare il luogo (17).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Famiglia locale, cognome locale. Ma di un Gerardo originario dell'area non sembra che esistano tracce se non quelle artificiali lasciate centinaia di anni dopo la sua presunta esistenza. Un po' come i dipinti che raffigurano personaggi dell'antichità su cui gli artisti lavoravano d'immaginazione.</div><div dir="auto" style="font-family:inherit">(da Italia medievale, foto del busto di Gerardo nella chiesa di S.Domenico a Pisa)</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Note</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(1) Cf. I. DE MADERIAGA, Ivan il Terribile, Torino 2006, p. 116.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(2) Cf. B. CANDIDA GONZAGA, Memorie delle famiglie nobili delle province meridionali d'Italia, II, Napoli 1875, p. 8.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(3) Cf. H.PIRENNE , Storia economica e sociale del Medioevo, Milano 1967, p.144.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(4) Cf. P. TROIANO, Reginna Minori trionfante, Minori 1985, p. 126.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(5) Ibidem.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(6) Ibidem.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(7) Id., pp. 126-127.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(<span style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="😎" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t83/1/16/1f60e.png" class="gmail-CToWUd" style="border: 0px;"></span> Cf. F. CARDINI, L'Ordine gerosolimitano e la figura di fra Gerardo Sasso, in Scala nel Medioevo, Amalfi 1996, p. 88.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(9) Cf. S. AMICI, Araldica medievale scalese, in Scala nel Medioevo, cit., p. 309.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(10) Ibidem.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(11) Cf. G.GARGANO, I primi tempi della Civitas Scalensis e la formazione del patriziato locale, in Scala nel Medioevo, cit., p. 105.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(12) Cf. C. CURRO', E se Gerardo Sasso non fosse nato a Scala? In Eco Magazine, settembre 1998.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(13) Ibidem.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(14) Cf. Le pergamene degli Archivi vescovili di Amalfi e Ravello (I-IV), Napoli 1952-1959; Le pergamene dell'Archivio arcivescovile di Amalfi, Massalubrense 1981; Le pergamene dell'Archivio vescovile di Ravello, Napoli 1983; Le pergamene dell'Archivio vescovile di Minori, Minori 1987.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(15) Cf. F. MARAZZI, voce Gerardo, in Treccani.it </div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(16) Cf. J. SANNAZZARO, III.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(17) Cf. V. AVERSANO, Osservando i toponimi di Scala: parole e cose di una geografia "estrema", in Scala nel Medioevo, cit., p.135.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Royal principles and mythical knights seem to be the basis of all the most ancient foundations. And also of many aristocratic houses. Even princes and kings went in search of increasingly important ancestors, competing with each other for precedence, distinctions of protocol, magnificence of titles. In times when sovereigns used to call themselves "brother", it seemed necessary for them to prove that they belonged to families of equal origins and antiquity. Ivan IV, heir to the Byzantine imperial ideology, had imposed the state secret on his genealogy for fear of inappropriate comments. "In 1521 (...), the grand prince Vasily III had refused to call the new rulers, Frederick II of Denmark-Norway and Gustavus I Vasa of Sweden, brothers. For the Russians, the elected king of Sweden, descended from a family of lesser nobility, he was not even a nobleman but a merchant; the ruler of Denmark a king of "salt and water." In 1559, when the emissaries of Christian III, the new king of Denmark, tried to impose equal treatment on the and their ruler, the boyars even refused to discuss the matter, insisting that their king address the tsar as father and not brother "(1). The word merchant would have recurred insistently and in a derogatory tone in the conversations of the upper classes up to the end of the nineteenth century.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Provençal kings, Germanic emperors, nebulous barbarian rulers were proclaimed more or less credible ancestors of ruling families who would have helped Renaissance dukes and marquises such as the Medici, the Farnese or the Gonzagas to override each other to have the first places in ceremonies and entrances triumphals of the Imperial Court. And often more and more important ancestors not only claimed but alternated and replaced. Ancestors of different ethnic origins entered and left the family trees to help the political aims of the rulers and their ambitions; as did the Savoy family, supporters of Gallic or Italic ancestry, depending on the convenience of the moment and their expansive aims in Italy.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">The noble families in turn tried to take steps that would lead higher and higher on the social ladder, in order to make themselves equal even to the sovereigns in the eyes of public opinion. The del Balzo who will come to surround the titular Crown of Constantinople, despite already very noble for family history and important marriage alliances, will not disdain to let the tradition of a descent from the kings of Arles or the legend spread, among the hypotheses of their origins. to derive from Belshazzar, one of the evangelical Magi, drawing for this a slight hint from the comet depicted in the coat of arms (2).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">It is not only the great nobles who travel and occupy the different levels of society using a skilful manipulation of history. Already in the middle of the Middle Ages the ferment caused by the success of its activities was in fact able to move ambitions that go beyond the hope of earning. The Amalfi merchants who traveled throughout the Mediterranean basin, and who operated in close contact, especially in the Holy Land, with bishops, warriors, Muslim princes, and therefore with the sons and heirs of the greatest families of France, England, Provence and Italy, must have found it necessary to gild their ancestry. After having armed, sent and recalled ships loaded with European and exotic goods, earned huge sums, built palaces, churches, chapels in their cities of origin, along the coasts and slopes of their land not yet eroded and devastated by tsunamis and storms, they must having thought it appropriate to compete with the children of former customers by competing with them thanks to lists of illustrious ancestors.</div><div dir="auto" style="font-family:inherit">Moreover, on many occasions, since the times of the first trade there must have been not a few great merchants who owned palaces, full deposits, ships and chests full of coins, to look with feelings of sufficiency precisely at the great nobles who had ruined themselves with the hope of conquering a social role by also purchasing goods that guaranteed a better standard of living but which had a very high price and which, due to the great demand, were destined to cost more and more. From the 13th century onwards, the entire aristocracy that overlooked the Schelde basin, for example, was in debt with lenders and bourgeois in the cities (3). And the most important European sovereigns borrowed money from Italian bankers. It is a story that will be repeated several times with changed protagonists in the following centuries.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">The money, however, does not make the nobility, and therefore it was necessary to provide for it. The social ascent is gradual, in past centuries, and in general it takes a lot of patience to occupy public offices, those ennobling, to make the community understand that one is no longer just the son or grandson of the merchant but a man capable of administering, dealing with and relating to the powerful. And therefore a long intergenerational space must be slowly and imperceptibly filled. Even in the case of the bourgeois and merchants, the adjustment of ancestry and the invention of non-existent ancestors then constitutes an expedient of undoubted success, such as not only to shorten the long times of social ascent but to make us believe that the enriched simply return to reoccupy in society the proper place that belongs to them as descendants of illustrious proaves.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">I have spoken of sometimes secular waiting. And therefore the shrewdest among the new nobles could not make use of only books written by complacent friends and scholars who too slowly spread information about their origins drawn up with the appropriate adjustments. To be admitted among the knights of Orders that required well-founded proofs of nobility, to break through the resistance of critical readers and overly curious aristocrats, it was sometimes necessary even a more subtle, subtle and unscrupulous plan. A very simple plan where the right person could be bribed: the fake.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">With patience, with the ink prepared and used by a good scribe, the most ancient parish registers, sales protocols, medieval parchments were sought. They leafed through the pages until they found useful spaces between one act and another, free gaps in the pages. And all these few centimeters were filled with additions of surnames, names of non-existent characters, of imaginary grandparents and great-grandparents qualified as nobles. Or else the names of noble houses were unduly assumed and the annotations were "adjusted", so as to make them appear with the names of their own family. These were real fakes that the public did not even imagine existed. Yet, the trick must have been known to some, and among these there was no shortage of those who also had the courage to protest with disdain for what had happened and still happened in his time.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">It was the Minorese canon Pompeo Troiano (1666-1738), as a diplomatic expert and scholar, who vehemently revealed and denounced these "adjustments". "Here it is convenient for me, o Reader - writes the clergyman - to warn you (driven by the zeal that I have always had of the most noble families), seeing in this corrupt age of ours, that a poorly born plebeian, acquiring some wealth through luck, wants also surrender the title of noble by means of ingenuity and rise to the sublime place where he could not reach by nature "(4). Pompeo also complained that for too long people who had not had the right had been allowed to unduly assume the surnames of noble families. It is the habit already widespread among the customers at the time of the Romans. For the patrician class it seemed almost a title of honor that so many people bore their surname, demonstrating the number of relatives, servants, peasants, neighbors and faithful who could be counted on and who guaranteed a very large respect. And it is enough to scroll through the telephone directories of Campania to realize how many families today bear the same surname as noble families with which they are not related. All this, Troiano continues, was due to the "corruption of the ancient nobles, who while they lived, allowed their plebeian and infamous people to boast the title of their families (which I do not know how to discern), but some they apply it to dependence on bastards, others on slaves "(5).</div><div dir="auto" style="font-family:inherit">And here is the explanation that Pompey still offers of these underground activities that were widely organized in his time: entry into the Order of Malta. "I would not therefore - he writes - that this bad custom having been induced among mortals, a barefoot and a beggar born among the cowards, would have in any time to rise to such a height, that he would come to cheat the most noble religion of Malta with to demand the habit, and to make use of similar memories "(6). "Excuse me if my pen is transported to make such a disgression, because the corruption of modern times lead it to do all this, especially since I see in our age, that not only others unjustly use actual memories of families missed that they were noble, and of the same surname, but also others vitiate the writings, and particularly of the Royal Registers, in which the surnames of the patrician families already extinct are seen, they have tried to have us add theirs and made us fabricar ' in all the false families, with such astutie, that in the true ancient surnames they have crossed out a letter and placed another different one, to diversify the family "(7).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Among the families of the local patriciate, the Sassos adapt to this "demonstration effect" to take the qualitative step that could equate them to the most ancient nobles. They choose the traditional way: that of identifying a historical figure who could be placed in their family tree. And since there must be no doubt that they were in the Holy Land at the time when the first group of the Jerusalem Knights was formed, nothing better than to include one of these primitive Knights among the most illustrious members of the House.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Such a presence could not only certify their ancient status; but to open the doors of an Order whose insignia confer a definitive proof of nobility. It is well known how much the Sasso family has engaged in an artificial and unsustainable construction of inconsistent evidence. Franco Cardini himself, in the proceedings of a conference concerning his own Scala, was able to clarify whether or not there was a possibility that the Gerardo considered institutor of the Knights was only one, if he did not get confused with two or three other Hospitallers who bore the same name, if it was actually called Sasso and if it was originally from Scala. In extremely correct words, he stated that such possibilities did not exist: "From the historical point of view, except for the discovery - in theory always and in any case possible - of new and resolving documents, both the affirmation and the negation of what is traditionally said are chosen both idle "(<span style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="😎" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t83/1/16/1f60e.png" class="gmail-CToWUd" style="border: 0px;"></span>.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">The "genealogical" activity of the Sasso is not a unique case. I d'Afflitto, although they have risen to considerable social importance, once they arrived in the group of local patrician families they wanted to identify their origins and those of their surname with the figure of a saint much venerated in the Middle Ages, as protector of hunters and woods, with no other proof than family devotion to him. Thus, in their opinion, the afflictions that could be remembered with the speaking surname, were to be identified with the sufferings suffered by St. Eustace during the martyrdom, comforted in these hypotheses by uncritical and dated authors such as Crollalanza, de Lellis and Mazzella (9). Or, with an even more suggestive thesis but equally attributable to the same intent, the denomination de Afflicto would have descended from the word "fried", again to remember the way in which the Saint was martyred, locked up in a fiery bronze ox, and therefore "fried" "(10). Unfortunately, the true etymology based on the surname is well known: a Latin word therefore dialectized that gave rise to a toponym. That is, "filictum", from fern, one of the many denominations of peasant origin, adopted by a family of Capri which is already mentioned in the 10th-11th century (11).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">To offer a contribution to the solution of the problem, I believe that yet another field can be explored that has remained little investigated up to now. I refer to the onomastic study of the name of Gerardo, which I have already briefly touched upon in an article a few years ago (12). I was already writing then that the only Gerardo Campano that I have found in regesti of documents coeval to the "founder" of the Order concerns a Gerardo Osborni, son of an Ardoino, who lived in June 1129 in Aversa, and was "of Frankish gender" (13).</div><div dir="auto" style="font-family:inherit">The name of the alleged ancestor of the Sasso does not therefore appear from Amalfi. The name days of the Amalfitans and the inhabitants of the coast, throughout the Middle Ages seem rather to be Benedetto, Costantino, Giovanni, Gregorio, Leone, Lupino, Mansone, Marino, Mastalo, Mauro, Orso, Pantaleone, Pardo, Pietro, Sergio, Stefano, Taddeo , Tauro. These are names that often constitute solid evidence of Byzantine ethnic or cultural roots. Already in the same period, however, some Ademari, Alberto, Cioffo, Giosolfio, Landolfo: the name days of Lombard origin that filtered from the nearby Salerno principality heir to the Longobardia Minor. And how significant are the names that evoke the East itself and the journeys that were conducted there, still imposed on people who are called Antioch, Catherine (who recalls the pilgrimages from the Holy Land to the sanctuary of Sinai), Galotto ("convicts were called the agile ships on which merchants ventured), Gierosolima.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">There is no trace of a Gerardo in the regestas of the surviving documents concerning Amalfi, Ravello, Minori (14).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Certainly Sasso is, however, a surname that can be considered entirely Amalfi. And there is no need to look for distant derivations for it, as one might suppose in the case of a phonetic reference with the Saxon nation. Moreover, even some famous medieval personage surnamed "de Saxo" seems to have taken the surname from a farmhouse next to his residence, rather than descending from a mythical Germanic warrior. I refer to that Girardus de Saxo, Roman leader who was perhaps a relative and then a fierce opponent of the famous Pope Benedict IX, the one who resigned from the papal throne three times. The surname of this Sasso (Saxum), far from being attributable to Saxony, is made to derive from the locality of the same name near Cerveteri, not far from Galeria, whose counts, enemies of the deposed Benedict IX, also had control of the not far from the castle of Sasso (15).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Even in our case we may not go very far. The "stones" in the Middle Ages marked rocky locations that can be found everywhere. The local toponymy assigned them with or without other specifications as a characteristic of a specific territory, and so wherever the denomination remained fixed forever or slowly it could be diluted in subsequent memories. How can we forget the "saxa thebenna" that Jacopo Sannazzaro mentions in his Elegy in praise of Cassandra Marchese (16)? The Poet speaks of Mount Tobenna in the neighboring Picentino, on whose slopes he walked as a boy, remembering its spurs and the boulders that emerge there. The Amalfi coast, which must have often been marked by rocky ridges even before the violent earthquakes that changed part of its orography, lends itself well to hosting places that in the medieval period could be designated as "stones", and from here go on to define the name of the family who lived or owned them. And a toponym with this characteristic is still found in the territory of Scala: "sotto lo Sasso", a place mentioned in a nineteenth-century cadastral map and which certainly borrowed its name from an ancient habit of indicating the place (17).</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Local family, local surname. But it does not seem that there are any traces of a Gerardo from the area except the artificial ones left hundreds of years after his presumed existence. A bit like the paintings depicting characters from antiquity on which artists worked from the imagination.</div><div dir="auto" style="font-family:inherit"> Note</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(1) Cf. I. DE MADERIAGA, Ivan the Terrible, Turin 2006, p. 116.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(2) Cf. B. CANDIDA GONZAGA, Memories of the noble families of the southern provinces of Italy, II, Naples 1875, p. 8.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(3) Cf. H. PIRENNE, Economic and social history of the Middle Ages, Milan 1967, p.144.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(4) Cf. P. TROIANO, Reginna Minori triumphant, Minori 1985, p. 126.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(5) Ibid.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(6) Ibid.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(7) Id., pp. 126-127.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(<span style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="😎" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t83/1/16/1f60e.png" class="gmail-CToWUd" style="border: 0px;"></span> Cf. F. CARDINI, The Jerusalem Order and the figure of Fra Gerardo Sasso, in Scala in the Middle Ages, Amalfi 1996, p. 88.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(9) Cf. S. AMICI, Scalese Medieval Heraldry, in Scala in the Middle Ages, cit., p. 309.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(10) Ibid.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(11) Cf. G.GARGANO, The early days of Civitas Scalensis and the formation of the local patriciate, in Scala in the Middle Ages, cit., P. 105.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(12) Cf. C. CURRO ', And if Gerardo Sasso was not born in Scala? In Eco Magazine, September 1998.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(13) Ibid.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(14) Cf. The parchments of the Episcopal Archives of Amalfi and Ravello (I-IV), Naples 1952-1959; The parchments of the Archiepiscopal Archive of Amalfi, Massalubrense 1981; The parchments of the Episcopal Archive of Ravello, Naples 1983; The parchments of the Episcopal Archive of Minori, Minori 1987.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(15) Cf. F. MARAZZI, voice Gerardo, in Treccani.it</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(16) Cf. J. SANNAZZARO, III.</div></div><div style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">(17) Cf. V. AVERSANO, Observing the toponyms of Scala: words and things of an "extreme" geography, in Scala in the Middle Ages, cit.,</div></div></span></div></div></div></div></div></div> The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-52569162336358049292022-10-28T00:05:00.001+11:002022-10-28T00:05:30.109+11:00Gentry Francese?<div dir="ltr"><div class="gmail_default" style="font-family:monospace"><div class="gmail-x78zum5 gmail-xdt5ytf gmail-x1t2pt76" style="min-height:inherit;display:flex;font-family:Helvetica,Arial,sans-serif;color:rgb(28,30,33);font-size:12px;background-color:rgb(240,242,245)"><div class="gmail-x78zum5 gmail-xdt5ytf gmail-x1iyjqo2 gmail-x1t2pt76 gmail-xeuugli" style="min-height:inherit;display:flex;min-width:0px;font-family:inherit"><div class="gmail-x1n2onr6 gmail-x1t2pt76 gmail-xdt5ytf gmail-x78zum5" role="main" style="min-height:inherit;display:flex;font-family:inherit"><div 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gmail-xquyuld" style="overflow:hidden;box-sizing:border-box;width:500px;font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div class="gmail-x1jx94hy gmail-x8cjs6t gmail-x1ch86jh gmail-x80vd3b gmail-xckqwgs gmail-x1lq5wgf gmail-xgqcy7u gmail-x30kzoy gmail-x9jhf4c gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x178xt8z gmail-xm81vs4 gmail-xso031l gmail-xy80clv gmail-xq8finb gmail-x16n37ib" style="border-style:solid;border-width:1px;margin-left:12px;border-radius:8px;margin-right:12px;font-family:inherit"><div class="gmail-" style="font-family:inherit"><div class="gmail-x1y332i5" style="font-family:inherit"><div class="gmail-x1swvt13 gmail-x1pi30zi gmail-x1a8lsjc" style="padding-bottom:10px;padding-right:16px;padding-left:16px;font-family:inherit"><div class="gmail-x1q0g3np gmail-x78zum5 gmail-x1jx94hy" style="display:flex;font-family:inherit"><div class="gmail-x78zum5 gmail-xdt5ytf gmail-xz62fqu gmail-x16ldp7u" style="display:flex;font-family:inherit"><div class="gmail-xu06os2 gmail-x1ok221b" style="margin-top:5px;margin-bottom:5px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-xo1l8bm gmail-xzsf02u gmail-x1yc453h" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333"><h3 class="gmail-x1heor9g gmail-x1qlqyl8 gmail-x1pd3egz gmail-x1a2a7pz gmail-x1gslohp gmail-x1yc453h" style="color:inherit;font-size:inherit;font-weight:inherit;margin:4px 0px 0px;padding:0px;outline:none;font-family:inherit"><span class="gmail-xt0psk2" style="display:inline;font-family:inherit"><a class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y 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style="font-family:inherit">Gentry - Araldica e Diritto Nobiliare</span></a></span></h3></span></div><div class="gmail-xu06os2 gmail-x1ok221b" style="margin-top:5px;margin-bottom:5px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x1tu3fi gmail-x3x7a5m gmail-x1nxh6w3 gmail-x1sibtaa gmail-xo1l8bm gmail-xi81zsa gmail-x1yc453h" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.8125rem;line-height:1.2308;min-width:0px"><span style="font-family:inherit"><span style="font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><a aria-label="19 ottobre alle ore 19:17" class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1a2a7pz gmail-xt0b8zv gmail-x1fey0fg" href="https://www.facebook.com/permalink.php?story_fbid=pfbid0RM8EwcfdYqnGg7zCQjMbXevAnRBFFUcfmN8HnHZtnE8L6CZJtvFon8CfZ3dfXW6sl&id=100086437100795&__cft__[0]=AZVb29JeZO1NfwBbqY2NWsJJjHaPyt5AKyPdcUu9IXbjUUbj1kyrmozLEVI_x2b5dijow9XNMPYPg4y7aebRwzOSfLpKfN57CmHczqp8FShKzzFBJlImqPPnzKFei_K085d1mUnyzTP-mxUvf-oYZB_CDDE7pHBZCBAtaKPheJOd4rXL-stjmpxoimPWEZ-DBL9cRPykopLggMyW0puoLKMl2HnI6szs4rd-2O2doRyNrvhhAbuyLCxel8TgsT_iUuk&__tn__=%2CO%2CP-y-R" role="link" tabindex="0" target="_blank" style="text-decoration-line:none;outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span style="font-family:inherit">19 ottobre alle ore 19:17</span></a></span></span><span class="gmail-xh99ass" style="font-family:inherit"><span style="font-family:inherit"><span class="gmail-x1i1rx1s gmail-x10l6tqk gmail-x10wlt62 gmail-x6ikm8r gmail-xjm9jq1 gmail-xzpqnlu" style="overflow:hidden;width:1px;height:1px;font-family:inherit"> </span><span aria-hidden="true" style="font-family:inherit"> · </span></span></span><span class="gmail-xuxw1ft" style="white-space:nowrap;font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><span class="gmail-x1rg5ohu gmail-x1n2onr6 gmail-xs7f9wi" style="display:inline-block;font-family:inherit"></span></span></span></span></span></div></div></div></div><div class="gmail-" dir="auto" style="font-family:inherit"><div class="gmail-" dir="auto" style="font-family:inherit"><div class="gmail-x1iorvi4 gmail-x1pi30zi gmail-x1l90r2v gmail-x1swvt13" style="padding:4px 16px 16px;font-family:inherit"><div class="gmail-x78zum5 gmail-xdt5ytf gmail-xz62fqu gmail-x16ldp7u" style="display:flex;font-family:inherit"><div class="gmail-xu06os2 gmail-x1ok221b" style="margin-top:5px;margin-bottom:5px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-xo1l8bm gmail-xzsf02u gmail-x1yc453h" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333"><div class="gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-x126k92a" style="margin:0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">I de LABORDE de MONPEZAT </div><div dir="auto" style="font-family:inherit">UN CASO DI 'GENTRY' FRANCESE ? </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Diversi storici delle nobiltà concordano oggi nel riconoscere il fenomeno della Gentry come più diffuso di quanto si pensasse in passato: non semplicemente come una specificità tutta britannica ma come uno strato sociale presente - con le differenze del caso, - in molti paesi dell'Europa continentale. </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Un caso di studio interessante è quello della famiglia del fu Principe Consorte danese, HENRI de LABORDE de MONPEZAT, già marito di Sua Maestà Margherita II di Danimarca. </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">La famiglia Laborde - armigera da prima del XVII secolo (pur senza che siano note concessioni in merito) - era agiata e benestante tanto che a metà del '600 l'allora erede sposò l'ultima dei 'sognori' di Monpezat, cominciando a chiamarsi Laborde de Monpezat. </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Successivamente la famiglia ottenne delle Lettere Patenti di elevazione del fondo di Monpezat in 'Terra Nobile' (ma non, propriamente, in feudo) e da quel momento i membri della famiglia assumono nei documenti la denominazione di 'écuyers' (cfr. Ingl. 'Esquire') e di 'nobles'. </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit"><span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="🔸️" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t72/1/16/1f538.png" style="border: 0px;"></span>Tuttavia il semplice possesso di Terra Nobile o persino di Feudo Viscontale (cfr. il caso dei Cleenewerk de Crayencour) non era sufficiente per acquisire una nobiltà 'perfetta', ossia in regola secundum legem, tanto che in due occasioni alla famiglia Laborde venne rifiutata l'ascrizione agli Stati del Béarn, atto che avrebbe perfezionato lo status nobiliare della famiglia.<span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="🔸️" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t72/1/16/1f538.png" style="border: 0px;"></span> </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">In seguito, durante il Secondo Impero, i Laborde ottennero legalmente l'aggiunta della 'particule', prima come 'de Laborde-Monpezat' e quindi come 'de Laborde de Monpezat'.</div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Sul finire del diciannovesimo secolo, assunsero altresì il titolo di 'conte' non spettante da alcuna Lettera Patente e pertanto la Association de la Noblesse Française a tutt'oggi esclude la famiglia dagli elenchi nobiliari francesi (definendola come appartenente alla 'Noblesse d'Apparence').</div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Nel 2008 la Regina Margherita II creò infine per i due figli, Principe Federico e Principe Gioacchino, il titolo di GREVE AF MONPEZAT (Conte di Monpezat) nella Nobiltà Danese, nei registri della quale la famiglia risulta iscritta.</div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit"><span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="💠" src="https://static.xx.fbcdn.net/images/emoji.php/v9/tbb/1/16/1f4a0.png" style="border: 0px;"></span>Si tratta di un caso interessante perché riunisce in sé alcuni aspetti tipici del fenomeno Gentry: </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit"><span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="📯" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t6d/1/16/1f4ef.png" style="border: 0px;"></span> NOTABILITÀ secolare ed accertata della famiglia </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit"><span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="📯" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t6d/1/16/1f4ef.png" style="border: 0px;"></span> pacifico possesso secolare di uno STEMMA </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit"><span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="📯" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t6d/1/16/1f4ef.png" style="border: 0px;"></span> vita MORE NOBILIUM </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit"><span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="📯" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t6d/1/16/1f4ef.png" style="border: 0px;"></span> riconoscimento sociale dello status (Noblesse d'Apparence) </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">Se, del resto, la stessa Regina di Danimarca, massima Fons Honorum di quel Paese, ha deciso di riconoscere un avito status (para)nobiliare alla famiglia di suo marito, addirittura sanando la situazione di un titolo comitale assunto autonomamente, ciò sembra prova sufficiente del fatto che - come diversi storici sostengono - si possa parlare di 'fenomeno Gentry' anche per l'Europa continentale. </div></div><div class="gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs gmail-xtlvy1s gmail-x126k92a" style="margin:0.5em 0px 0px;white-space:pre-wrap;font-family:inherit"><div dir="auto" style="font-family:inherit">=======================</div><div dir="auto" style="font-family:inherit">[FOTO: 1) lo stemma avito dei Laborde de Monpezat // 2) lo stendardo posto sul feretro del Principe Henrik di Danimarca, inquartato colle armi avite dei Monpezat // 3) lo stemma attuale del Principe Gioacchino, che riporta sul tutto uno scudo impalato colle armi dei Monpezat]</div></div></span></div></div></div></div></div></div></div></div></div><div style="font-family:inherit"><div class="gmail-x10wlt62 gmail-x6ikm8r gmail-x9jhf4c gmail-x30kzoy gmail-x13lgxp2 gmail-x168nmei" style="overflow:hidden;border-radius:0px 0px 8px 8px;font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div class="gmail-x1n2onr6" style="font-family:inherit"><div class="gmail-x6s0dn4 gmail-xi81zsa gmail-x78zum5 gmail-x6prxxf gmail-x13a6bvl gmail-xvq8zen gmail-xdj266r gmail-xktsk01 gmail-xat24cr gmail-x1d52u69 gmail-x889kno gmail-x4uap5 gmail-x1a8lsjc gmail-xkhd6sd gmail-xdppsyt" style="padding:10px 0px;margin:0px 16px;font-size:0.9375rem;display:flex;line-height:1.3333;font-family:inherit"><div class="gmail-x6s0dn4 gmail-x78zum5 gmail-x1iyjqo2 gmail-x6ikm8r gmail-x10wlt62" style="overflow:hidden;display:flex;font-family:inherit"><span aria-label="Scopri chi ha aggiunto una reazione" class="gmail-x1ja2u2z" role="toolbar" style="font-family:inherit"><span id="gmail-jsc_c_k" class="gmail-x6s0dn4 gmail-x78zum5 gmail-x1e558r4" style="padding-left:4px;display:flex;font-family:inherit"><span class="gmail-x6zyg47 gmail-x1xm1mqw gmail-xpn8fn3 gmail-xtct9fg gmail-x13zp6kq gmail-x1mcfq15 gmail-xrosliz gmail-x1wb7cse gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-xamhcws gmail-xol2nv gmail-xlxy82 gmail-x19p7ews gmail-xmix8c7 gmail-x139jcc6 gmail-x1n2onr6 gmail-x1xp8n7a gmail-xhtitgo" style="border-style:solid;border-width:2px;border-radius:11px;width:18px;height:18px;font-family:inherit"><span class="gmail-x12myldv gmail-x1udsgas gmail-xrc8dwe gmail-xxxhv2y gmail-x1rg5ohu gmail-xmix8c7 gmail-x1xp8n7a" style="border-radius:9px;display:inline-block;width:18px;height:18px;font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><div aria-label="Mi piace: 4 persone" class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjbqb8w gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x2lwn1j gmail-xeuugli gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1ja2u2z gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x3nfvp2 gmail-x1q0g3np gmail-x87ps6o gmail-x1lku1pv gmail-x1a2a7pz" role="button" tabindex="0" style="outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;min-height:0px;display:inline-flex;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><img class="gmail-x16dsc37" height="18" role="presentation" width="18" style="border: 0px; vertical-align: top;"></div></span></span></span></span></span><span aria-hidden="true" class="gmail-xrbpyxo gmail-x6ikm8r gmail-x10wlt62 gmail-xlyipyv gmail-x1exxlbk" style="overflow:hidden;width:100px;text-overflow:ellipsis;float:left;font-family:inherit"><span style="font-family:inherit"><span class="gmail-x16hj40l" style="padding-left:6px;font-family:inherit">4</span></span></span></div><div class="gmail-x6s0dn4 gmail-x78zum5 gmail-x2lah0s gmail-x17rw0jw" style="height:22px;display:flex;font-family:inherit"><div class="gmail-xnfveip" style="margin-left:7px;font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><div aria-expanded="true" class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-x2lwn1j gmail-xeuugli gmail-x1hl2dhg gmail-xggy1nq gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x3nfvp2 gmail-x1q0g3np gmail-x87ps6o gmail-x1a2a7pz gmail-xjyslct gmail-xjbqb8w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1heor9g gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1ja2u2z gmail-xt0b8zv" id="gmail-jsc_c_j" role="button" tabindex="0" style="outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;color:inherit;min-height:0px;display:inline-flex;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-xo1l8bm gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333">Commenti: 5</span></div></span></div><div class="gmail-xnfveip" style="margin-left:7px;font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><div class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-x2lwn1j gmail-xeuugli gmail-x1hl2dhg gmail-xggy1nq gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x3nfvp2 gmail-x1q0g3np gmail-x87ps6o gmail-x1a2a7pz gmail-xjyslct gmail-xjbqb8w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1heor9g gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1ja2u2z gmail-xt0b8zv" role="button" tabindex="0" style="outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;color:inherit;min-height:0px;display:inline-flex;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-xo1l8bm gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333">Condivisioni: 3</span></div></span></div></div></div></div><div class="gmail-xkhd6sd gmail-xjkvuk6 gmail-x4uap5 gmail-x1iorvi4 gmail-x21xpn4 gmail-x1d52u69 gmail-xat24cr gmail-xktsk01 gmail-xdj266r gmail-x78zum5" style="margin:0px 16px;padding:4px 0px;min-height:32px;display:flex;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xeuugli gmail-x1qughib gmail-x1qjc9v5 gmail-xozqiw3 gmail-x1q0g3np gmail-xwrv7xz gmail-x8182xy gmail-x4cne27 gmail-xifccgj" style="display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x193iq5w gmail-xeuugli gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xg83lxy gmail-x1h0ha7o gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 2px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><div class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjbqb8w gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x2lwn1j gmail-xeuugli gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1ja2u2z gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1q0g3np gmail-x87ps6o gmail-x1lku1pv gmail-x78zum5 gmail-x1a2a7pz" role="button" tabindex="0" style="outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;min-height:0px;display:flex;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xeuugli gmail-xl56j7k gmail-x6s0dn4 gmail-xozqiw3 gmail-x1q0g3np gmail-xn6708d gmail-x1ye3gou gmail-xexx8yu gmail-xcud41i gmail-x139jcc6 gmail-x4cne27 gmail-xifccgj gmail-xn3w4p2 gmail-xuxw1ft" style="padding-left:12px;display:flex;box-sizing:border-box;min-width:0px;padding-top:0px;height:44px;padding-right:12px;white-space:nowrap;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x2lah0s gmail-x193iq5w gmail-xeuugli gmail-x150jy0e gmail-x1e558r4 gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 4px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><i class="gmail-x1b0d499 gmail-x1d69dk1" style="vertical-align:-0.25em;background-image:url("https://static.xx.fbcdn.net/rsrc.php/v3/yK/r/dem7-Ce2mya.png");background-position:0px -438px;background-size:auto;width:18px;height:18px;background-repeat:no-repeat;display:inline-block"></i></div><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x2lah0s gmail-x193iq5w gmail-xeuugli gmail-x150jy0e gmail-x1e558r4 gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 4px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-x1s688f gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-weight:600;font-size:0.9375rem;min-width:0px;line-height:1.3333">Mi piace</span></div></div><div class="gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1ey2m1c gmail-xds687c gmail-xg01cxk gmail-x47corl gmail-x10l6tqk gmail-x17qophe gmail-x13vifvy gmail-x1ebt8du gmail-x19991ni gmail-x1dhq9h gmail-x1wpzbip" style="border-radius:4px;opacity:0;font-family:inherit"></div></div></div><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x193iq5w gmail-xeuugli gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xg83lxy gmail-x1h0ha7o gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 2px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><div class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjbqb8w gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x2lwn1j gmail-xeuugli gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1ja2u2z gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1q0g3np gmail-x87ps6o gmail-x1lku1pv gmail-x78zum5 gmail-x1a2a7pz" role="button" tabindex="0" style="outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;min-height:0px;display:flex;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xeuugli gmail-xl56j7k gmail-x6s0dn4 gmail-xozqiw3 gmail-x1q0g3np gmail-xn6708d gmail-x1ye3gou gmail-xexx8yu gmail-xcud41i gmail-x139jcc6 gmail-x4cne27 gmail-xifccgj gmail-xn3w4p2 gmail-xuxw1ft" style="padding-left:12px;display:flex;box-sizing:border-box;min-width:0px;padding-top:0px;height:44px;padding-right:12px;white-space:nowrap;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x2lah0s gmail-x193iq5w gmail-xeuugli gmail-x150jy0e gmail-x1e558r4 gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 4px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><i class="gmail-x1b0d499 gmail-x1d69dk1" style="vertical-align:-0.25em;background-image:url("https://static.xx.fbcdn.net/rsrc.php/v3/yK/r/dem7-Ce2mya.png");background-position:0px -419px;background-size:auto;width:18px;height:18px;background-repeat:no-repeat;display:inline-block"></i></div><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x2lah0s gmail-x193iq5w gmail-xeuugli gmail-x150jy0e gmail-x1e558r4 gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 4px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-x1s688f gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-weight:600;font-size:0.9375rem;min-width:0px;line-height:1.3333">Commenta</span></div></div><div class="gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1ey2m1c gmail-xds687c gmail-xg01cxk gmail-x47corl gmail-x10l6tqk gmail-x17qophe gmail-x13vifvy gmail-x1ebt8du gmail-x19991ni gmail-x1dhq9h" style="border-radius:inherit;opacity:0;font-family:inherit"></div></div></div><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x193iq5w gmail-xeuugli gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xg83lxy gmail-x1h0ha7o gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 2px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><div class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjbqb8w gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x2lwn1j gmail-xeuugli gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1ja2u2z gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1q0g3np gmail-x87ps6o gmail-x1lku1pv gmail-x78zum5 gmail-x1a2a7pz" role="button" tabindex="0" style="outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;min-height:0px;display:flex;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-x1r8uery gmail-x1iyjqo2 gmail-xs83m0k gmail-xeuugli gmail-xl56j7k gmail-x6s0dn4 gmail-xozqiw3 gmail-x1q0g3np gmail-xn6708d gmail-x1ye3gou gmail-xexx8yu gmail-xcud41i gmail-x139jcc6 gmail-x4cne27 gmail-xifccgj gmail-xn3w4p2 gmail-xuxw1ft" style="padding-left:12px;display:flex;box-sizing:border-box;min-width:0px;padding-top:0px;height:44px;padding-right:12px;white-space:nowrap;font-family:inherit"><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x2lah0s gmail-x193iq5w gmail-xeuugli gmail-x150jy0e gmail-x1e558r4 gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 4px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><i class="gmail-x1b0d499 gmail-x1d69dk1" style="vertical-align:-0.25em;background-image:url("https://static.xx.fbcdn.net/rsrc.php/v3/yK/r/dem7-Ce2mya.png");background-position:0px -457px;background-size:auto;width:18px;height:18px;background-repeat:no-repeat;display:inline-block"></i></div><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x78zum5 gmail-xdt5ytf gmail-x2lah0s gmail-x193iq5w gmail-xeuugli gmail-x150jy0e gmail-x1e558r4 gmail-x10b6aqq gmail-x1yrsyyn" style="padding:6px 4px;max-width:100%;display:flex;box-sizing:border-box;min-width:0px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-x1s688f gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-weight:600;font-size:0.9375rem;min-width:0px;line-height:1.3333">Condividi</span></div></div><div class="gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1ey2m1c gmail-xds687c gmail-xg01cxk gmail-x47corl gmail-x10l6tqk gmail-x17qophe gmail-x13vifvy gmail-x1ebt8du gmail-x19991ni gmail-x1dhq9h" style="border-radius:inherit;opacity:0;font-family:inherit"></div></div></div></div></div></div></div><div class="gmail-x1jx94hy gmail-x12nagc" style="margin-bottom:4px;font-family:inherit"><h3 class="gmail-x1heor9g gmail-x1qlqyl8 gmail-x1pd3egz gmail-x1a2a7pz gmail-xzpqnlu gmail-x1hyvwdk gmail-xjm9jq1 gmail-x6ikm8r gmail-x10wlt62 gmail-x10l6tqk gmail-x1i1rx1s" dir="auto" style="color:inherit;font-size:inherit;font-weight:inherit;margin:0px;padding:0px;outline:none;overflow:hidden;width:1px;height:1px;font-family:inherit">Commenti: 5</h3><div class="gmail-x1n2xptk gmail-xdj266r gmail-xktsk01 gmail-xat24cr gmail-x1d52u69 gmail-x1iorvi4" style="margin:0px 16px;padding-top:4px;font-family:inherit"></div><div class="gmail-x78zum5 gmail-x13a6bvl gmail-xexx8yu gmail-x1pi30zi gmail-x18d9i69 gmail-x1swvt13 gmail-x1n2onr6" style="padding:0px 16px;display:flex;font-family:inherit"><div style="font-family:inherit"><div class="gmail-x6s0dn4 gmail-x78zum5 gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xe0p6wg" style="margin:0px;display:flex;min-height:28px;font-family:inherit"><div class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1n2onr6 gmail-x87ps6o gmail-x1lku1pv gmail-x1a2a7pz" role="button" tabindex="0" style="outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-x1s688f gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-weight:600;font-size:0.9375rem;min-width:0px;line-height:1.3333">Più pertinenti<div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-xt0psk2 gmail-xuxw1ft" style="box-sizing:border-box;display:inline;white-space:nowrap;font-family:inherit"><span class="gmail-xgnuv6c" style="margin-right:0.5ch;font-family:inherit"></span><div class="gmail-x9f619 gmail-x1n2onr6 gmail-x1ja2u2z gmail-x6s0dn4 gmail-x3nfvp2 gmail-xxymvpz" style="display:inline-flex;box-sizing:border-box;vertical-align:middle;font-family:inherit"><i class="gmail-x1b0d499 gmail-x1d69dk1" style="vertical-align:-0.25em;background-image:url("https://static.xx.fbcdn.net/rsrc.php/v3/yG/r/9_JDJLT_Q7c.png");background-position:0px -221px;background-size:auto;width:16px;height:16px;background-repeat:no-repeat;display:inline-block"></i></div></div></span></div></div></div></div><ul style="list-style-type:none;margin:0px;padding:0px"><li><div aria-label="Commento di Gaspare Battistuzzo-Cremonini una settimana fa" role="article" tabindex="-1" class="gmail-x1n2onr6 gmail-x4uap5 gmail-x18d9i69 gmail-x1swvt13 gmail-x1iorvi4 gmail-x78zum5 gmail-x1q0g3np gmail-x1a2a7pz" style="outline:none;padding:4px 0px 0px 16px;display:flex;font-family:inherit"><div class="gmail-xqcrz7y gmail-x14yjl9h gmail-xudhj91 gmail-x18nykt9 gmail-xww2gxu gmail-x1lliihq gmail-x1w0mnb gmail-xr9ek0c gmail-x1n2onr6" style="border-radius:50%;margin-right:6px;margin-top:2px;font-family:inherit"><span class="gmail-xt0psk2" style="display:inline;font-family:inherit"><a aria-hidden="true" class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjbqb8w gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x2lwn1j gmail-xeuugli gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1ja2u2z gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1q0g3np gmail-x87ps6o gmail-x1lku1pv gmail-x1rg5ohu gmail-x1a2a7pz" href="https://it-it.facebook.com/people/Gaspare-Battistuzzo-Cremonini/100025811572648/?comment_id=Y29tbWVudDo1NTM3Njc4MjMyMjE0MjFfODQyNTMyMzIzNDQ1NzM0&__cft__[0]=AZVb29JeZO1NfwBbqY2NWsJJjHaPyt5AKyPdcUu9IXbjUUbj1kyrmozLEVI_x2b5dijow9XNMPYPg4y7aebRwzOSfLpKfN57CmHczqp8FShKzzFBJlImqPPnzKFei_K085d1mUnyzTP-mxUvf-oYZB_CDDE7pHBZCBAtaKPheJOd4rXL-stjmpxoimPWEZ-DBL9cRPykopLggMyW0puoLKMl2HnI6szs4rd-2O2doRyNrvhhAbuyLCxel8TgsT_iUuk&__tn__=R]-R" role="link" tabindex="-1" style="color:rgb(56,88,152);text-decoration-line:none;outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;display:inline-block;min-height:0px;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><div class="gmail-x1rg5ohu gmail-x1n2onr6 gmail-x3ajldb gmail-x1ja2u2z" style="display:inline-block;vertical-align:bottom;font-family:inherit"></div><div class="gmail-x1ey2m1c gmail-xds687c gmail-xg01cxk gmail-x47corl gmail-x10l6tqk gmail-x17qophe gmail-x13vifvy gmail-x1ebt8du gmail-x19991ni gmail-x1dhq9h gmail-x14yjl9h gmail-xudhj91 gmail-x18nykt9 gmail-xww2gxu" style="border-radius:50%;opacity:0;font-family:inherit"></div></a></span></div><div class="gmail-x1r8uery gmail-x1iyjqo2 gmail-x6ikm8r gmail-x10wlt62 gmail-x1pi30zi" style="overflow:hidden;padding-right:16px;font-family:inherit"><div style="font-family:inherit"><div class="gmail-xv55zj0 gmail-x1vvkbs gmail-x1rg5ohu gmail-xxymvpz" style="display:inline-block;vertical-align:middle;font-family:inherit"><div class="gmail-xh8yej3 gmail-xxymvpz gmail-x1n2onr6 gmail-x3nfvp2" style="display:inline-flex;width:169.203px;vertical-align:middle;font-family:inherit"><div class="gmail-xh8yej3 gmail-xeuugli gmail-xs83m0k gmail-x1iyjqo2 gmail-xdl72j9" style="min-width:0px;width:169.203px;font-family:inherit"><div class="gmail-xmjcpbm gmail-x1tlxs6b gmail-x1g8br2z gmail-x1gn5b1j gmail-x230xth gmail-x9f619 gmail-xzsf02u gmail-x1rg5ohu gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x193iq5w gmail-x1mzt3pk gmail-x1n2onr6 gmail-xeaf4i8 gmail-x13faqbe" style="margin:0px;word-break:break-word;max-width:100%;border-radius:18px;display:inline-block;box-sizing:border-box;font-family:inherit"><div class="gmail-x1ye3gou gmail-xwib8y2 gmail-xn6708d gmail-x1y1aw1k" style="padding:8px 12px;font-family:inherit"><span class="gmail-xt0psk2" style="display:inline;font-family:inherit"><a aria-hidden="false" class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1a2a7pz gmail-x1heor9g gmail-xt0b8zv" href="https://it-it.facebook.com/people/Gaspare-Battistuzzo-Cremonini/100025811572648/?comment_id=Y29tbWVudDo1NTM3Njc4MjMyMjE0MjFfODQyNTMyMzIzNDQ1NzM0&__cft__[0]=AZVb29JeZO1NfwBbqY2NWsJJjHaPyt5AKyPdcUu9IXbjUUbj1kyrmozLEVI_x2b5dijow9XNMPYPg4y7aebRwzOSfLpKfN57CmHczqp8FShKzzFBJlImqPPnzKFei_K085d1mUnyzTP-mxUvf-oYZB_CDDE7pHBZCBAtaKPheJOd4rXL-stjmpxoimPWEZ-DBL9cRPykopLggMyW0puoLKMl2HnI6szs4rd-2O2doRyNrvhhAbuyLCxel8TgsT_iUuk&__tn__=R]-R" role="link" tabindex="0" style="color:inherit;text-decoration-line:none;outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span class="gmail-x3nfvp2" style="display:inline-flex;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x1tu3fi gmail-x3x7a5m gmail-x1nxh6w3 gmail-x1sibtaa gmail-x1s688f gmail-xzsf02u" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.8125rem;font-weight:600;line-height:1.2308;min-width:0px">Gaspare Battistuzzo-Cremonini</span></span></a></span><div class="gmail-x1iorvi4 gmail-xjkvuk6 gmail-x1lliihq" style="padding-top:4px;padding-bottom:4px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-xo1l8bm gmail-xzsf02u" dir="auto" lang="it-IT" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333"><div class="gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs" style="margin:0px;font-family:inherit"><div dir="auto" style="font-family:inherit">Grazie <span class="gmail-x3nfvp2 gmail-x1j61x8r gmail-x1fcty0u gmail-xdj266r gmail-xhhsvwb gmail-xat24cr gmail-xgzva0m gmail-xxymvpz gmail-xlup9mm gmail-x1kky2od" style="width:16px;display:inline-flex;margin:0px 1px;height:16px;vertical-align:middle;font-family:inherit"><img height="16" width="16" alt="🙏" src="https://static.xx.fbcdn.net/images/emoji.php/v9/t80/1/16/1f64f.png" style="border: 0px;"></span></div></div></span></div></div></div></div><div class="gmail-x1ja2u2z gmail-x10l6tqk gmail-x177n6bx gmail-x1ve5b48 gmail-xlshs6z" style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><div aria-label="1 reazione; scopri chi ha aggiunto la sua reazione qui" class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1n2onr6 gmail-x87ps6o gmail-x1lku1pv gmail-x1a2a7pz" role="button" tabindex="0" style="outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><div class="gmail-x6s0dn4 gmail-x78zum5 gmail-x1ncwhqj gmail-x1nn3v0j gmail-xg83lxy gmail-x1120s5i gmail-x1h0ha7o gmail-x9bbmet gmail-xqnafso gmail-x1tlxs6b gmail-x1g8br2z gmail-x1gn5b1j gmail-x230xth gmail-xmix8c7" style="padding:2px;border-radius:18px;font-size:0.6875rem;display:flex;height:18px;font-family:inherit"><div class="gmail-x6s0dn4 gmail-x78zum5 gmail-x15zctf7 gmail-xkhd6sd" style="display:flex;padding-left:0px;font-family:inherit"><span class="gmail-x9bbmet gmail-x1a2cdl4 gmail-xnhgr82 gmail-x1qt0ttw gmail-xgk8upj gmail-x78zum5 gmail-x1a2a7pz gmail-x1n2onr6 gmail-xwmqs3e gmail-x1mh8g0r" style="outline:none;border-right:none;border-radius:10px;margin-left:0px;display:flex;font-family:inherit"><img class="gmail-" height="18" role="presentation" width="18" style="border: 0px;"></span></div></div><div class="gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1ey2m1c gmail-xds687c gmail-xg01cxk gmail-x47corl gmail-x10l6tqk gmail-x17qophe gmail-x13vifvy gmail-x1ebt8du gmail-x19991ni gmail-x1dhq9h" style="border-radius:inherit;opacity:0;font-family:inherit"></div></div></span></div></div></div></div></div></div><div class="gmail-x1rg5ohu gmail-xxymvpz gmail-x17z2i9w" style="width:22px;display:inline-block;vertical-align:middle;font-family:inherit"></div></div><ul aria-hidden="false" class="gmail-x1n0m28w gmail-x1rg5ohu gmail-x1wfe3co gmail-xat24cr gmail-xsgj6o6 gmail-x1o1nzlu gmail-xyqdw3p" style="list-style-type:none;padding:3px 0px 0px;min-height:15px;display:inline-block;line-height:12px"><li class="gmail-x1i64zmx gmail-x1emribx gmail-x1rg5ohu" style="margin-right:8px;margin-left:8px;display:inline-block"><a class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1a2a7pz gmail-xt0b8zv gmail-xi81zsa gmail-x1fcty0u" href="https://www.facebook.com/diventarenobile/posts/pfbid0CUtkEnZbzoup8iZgngmGRQm5Pqva9DjB6TjjDdm9Y2CGJ9NxAkQyW1Qcg64NuqDGl?comment_id=842532323445734&__cft__[0]=AZVb29JeZO1NfwBbqY2NWsJJjHaPyt5AKyPdcUu9IXbjUUbj1kyrmozLEVI_x2b5dijow9XNMPYPg4y7aebRwzOSfLpKfN57CmHczqp8FShKzzFBJlImqPPnzKFei_K085d1mUnyzTP-mxUvf-oYZB_CDDE7pHBZCBAtaKPheJOd4rXL-stjmpxoimPWEZ-DBL9cRPykopLggMyW0puoLKMl2HnI6szs4rd-2O2doRyNrvhhAbuyLCxel8TgsT_iUuk&__tn__=R]-R" role="link" tabindex="0" target="_blank" style="text-decoration-line:none;outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit">1 sett.</span></a></li></ul></div></div><div style="font-family:inherit"><div class="gmail-xdj266r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-x46jau6" style="padding:0px 0px 0px 54px;margin-top:0px;font-family:inherit"><div class="gmail-x1iorvi4 gmail-x1pi30zi gmail-xjkvuk6 gmail-xurb0ha" style="padding:4px 16px 4px 8px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x1tu3fi gmail-x3x7a5m gmail-x1pg5gke gmail-xvq8zen gmail-xo1l8bm gmail-xi81zsa" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.75rem;min-width:0px;line-height:1.3333">La modalità selezionata è Più pertinenti, pertanto alcune risposte potrebbero essere state escluse.</span></div><ul style="list-style-type:none;margin:0px;padding:0px"><li><div aria-label="Risposta di Diventare nobile al commento di Gaspare Battistuzzo-Cremonini una settimana fa" role="article" tabindex="-1" class="gmail-x1n2onr6 gmail-x1iorvi4 gmail-x4uap5 gmail-x18d9i69 gmail-xurb0ha gmail-x78zum5 gmail-x1q0g3np gmail-x1a2a7pz" style="outline:none;padding:4px 0px 0px 8px;display:flex;font-family:inherit"><div class="gmail-xqcrz7y gmail-x14yjl9h gmail-xudhj91 gmail-x18nykt9 gmail-xww2gxu gmail-x1lliihq gmail-x1w0mnb gmail-x1n2onr6 gmail-x1k70j0n" style="border-radius:50%;margin-top:6px;margin-right:6px;font-family:inherit"><span class="gmail-xt0psk2" style="display:inline;font-family:inherit"><a aria-hidden="true" class="gmail-x1i10hfl gmail-x1qjc9v5 gmail-xjbqb8w gmail-xjqpnuy gmail-xa49m3k gmail-xqeqjp1 gmail-x2hbi6w gmail-x13fuv20 gmail-xu3j5b3 gmail-x1q0q8m5 gmail-x26u7qi gmail-x972fbf gmail-xcfux6l gmail-x1qhh985 gmail-xm0m39n gmail-x9f619 gmail-x1ypdohk gmail-xdl72j9 gmail-x2lah0s gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x2lwn1j gmail-xeuugli gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x1n2onr6 gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1ja2u2z gmail-x1t137rt gmail-x1o1ewxj gmail-x3x9cwd gmail-x1e5q0jg gmail-x13rtm0m gmail-x1q0g3np gmail-x87ps6o gmail-x1lku1pv gmail-x1rg5ohu gmail-x1a2a7pz" href="https://it-it.facebook.com/diventarenobile?comment_id=Y29tbWVudDo1NTM3Njc4MjMyMjE0MjFfNjUwMjQzNDkwMDU0MzM0&__cft__[0]=AZVb29JeZO1NfwBbqY2NWsJJjHaPyt5AKyPdcUu9IXbjUUbj1kyrmozLEVI_x2b5dijow9XNMPYPg4y7aebRwzOSfLpKfN57CmHczqp8FShKzzFBJlImqPPnzKFei_K085d1mUnyzTP-mxUvf-oYZB_CDDE7pHBZCBAtaKPheJOd4rXL-stjmpxoimPWEZ-DBL9cRPykopLggMyW0puoLKMl2HnI6szs4rd-2O2doRyNrvhhAbuyLCxel8TgsT_iUuk&__tn__=R]-R" role="link" tabindex="-1" style="color:rgb(56,88,152);text-decoration-line:none;outline:none;list-style:none;border-style:solid;border-width:0px;margin:0px;border-radius:inherit;text-align:inherit;padding:0px;display:inline-block;min-height:0px;box-sizing:border-box;min-width:0px;background-color:transparent;font-family:inherit"><div class="gmail-x1rg5ohu gmail-x1n2onr6 gmail-x3ajldb gmail-x1ja2u2z" style="display:inline-block;vertical-align:bottom;font-family:inherit"></div><div class="gmail-x1ey2m1c gmail-xds687c gmail-xg01cxk gmail-x47corl gmail-x10l6tqk gmail-x17qophe gmail-x13vifvy gmail-x1ebt8du gmail-x19991ni gmail-x1dhq9h gmail-x14yjl9h gmail-xudhj91 gmail-x18nykt9 gmail-xww2gxu" style="border-radius:50%;opacity:0;font-family:inherit"></div></a></span></div><div class="gmail-x1r8uery gmail-x1iyjqo2 gmail-x6ikm8r gmail-x10wlt62 gmail-x1pi30zi" style="overflow:hidden;padding-right:16px;font-family:inherit"><div style="font-family:inherit"><div class="gmail-xv55zj0 gmail-x1vvkbs gmail-x1rg5ohu gmail-xxymvpz" style="display:inline-block;vertical-align:middle;font-family:inherit"><div class="gmail-xh8yej3 gmail-xxymvpz gmail-x1n2onr6 gmail-x3nfvp2" style="display:inline-flex;width:366px;vertical-align:middle;font-family:inherit"><div class="gmail-xh8yej3 gmail-xeuugli gmail-xs83m0k gmail-x1iyjqo2 gmail-xdl72j9" style="min-width:0px;width:366px;font-family:inherit"><div class="gmail-xmjcpbm gmail-x1tlxs6b gmail-x1g8br2z gmail-x1gn5b1j gmail-x230xth gmail-x9f619 gmail-xzsf02u gmail-x1rg5ohu gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x193iq5w gmail-x1mzt3pk gmail-x1n2onr6 gmail-xeaf4i8 gmail-x13faqbe" style="margin:0px;word-break:break-word;max-width:100%;border-radius:18px;display:inline-block;box-sizing:border-box;font-family:inherit"><div class="gmail-x1ye3gou gmail-xwib8y2 gmail-xn6708d gmail-x1y1aw1k" style="padding:8px 12px;font-family:inherit"><div aria-label="Identity Badges" class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1a2a7pz gmail-x1heor9g gmail-xt0b8zv" role="button" tabindex="0" style="outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;color:inherit;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><div class="gmail-x12nagc gmail-x78zum5 gmail-x6s0dn4" style="margin-bottom:4px;display:flex;font-family:inherit"><img height="12" alt="" class="gmail-xw3qccf" src="https://static.xx.fbcdn.net/rsrc.php/v3/yw/r/8iuTX4LlGZO.png" style="border: 0px; margin-right: 4px;"><span class="gmail-xi81zsa gmail-x190qgfh gmail-x1s688f gmail-x1u7k74 gmail-x16dsc37 gmail-xfs2ol5" style="vertical-align:top;font-size:0.625rem;font-weight:600;line-height:1.2;margin-right:2px;font-family:inherit">Autore</span></div></div><span class="gmail-xt0psk2" style="display:inline;font-family:inherit"><a aria-hidden="false" class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1a2a7pz gmail-x1heor9g gmail-xt0b8zv" href="https://it-it.facebook.com/diventarenobile?comment_id=Y29tbWVudDo1NTM3Njc4MjMyMjE0MjFfNjUwMjQzNDkwMDU0MzM0&__cft__[0]=AZVb29JeZO1NfwBbqY2NWsJJjHaPyt5AKyPdcUu9IXbjUUbj1kyrmozLEVI_x2b5dijow9XNMPYPg4y7aebRwzOSfLpKfN57CmHczqp8FShKzzFBJlImqPPnzKFei_K085d1mUnyzTP-mxUvf-oYZB_CDDE7pHBZCBAtaKPheJOd4rXL-stjmpxoimPWEZ-DBL9cRPykopLggMyW0puoLKMl2HnI6szs4rd-2O2doRyNrvhhAbuyLCxel8TgsT_iUuk&__tn__=R]-R" role="link" tabindex="0" style="color:inherit;text-decoration-line:none;outline:none;list-style:none;border-width:0px;border-style:initial;border-color:initial;margin:0px;text-align:inherit;padding:0px;box-sizing:border-box;background-color:transparent;display:inline;font-family:inherit"><span class="gmail-x3nfvp2" style="display:inline-flex;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x1tu3fi gmail-x3x7a5m gmail-x1nxh6w3 gmail-x1sibtaa gmail-x1s688f gmail-xzsf02u" dir="auto" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.8125rem;font-weight:600;line-height:1.2308;min-width:0px">Diventare nobile</span></span></a></span><div class="gmail-x1iorvi4 gmail-xjkvuk6 gmail-x1lliihq" style="padding-top:4px;padding-bottom:4px;font-family:inherit"><span class="gmail-x193iq5w gmail-xeuugli gmail-x13faqbe gmail-x1vvkbs gmail-x10flsy6 gmail-x1lliihq gmail-x1s928wv gmail-xhkezso gmail-x1gmr53x gmail-x1cpjm7i gmail-x1fgarty gmail-x1943h6x gmail-x4zkp8e gmail-x41vudc gmail-x6prxxf gmail-xvq8zen gmail-xo1l8bm gmail-xzsf02u" dir="auto" lang="it-IT" style="font-family:inherit;word-break:break-word;max-width:100%;display:block;font-size:0.9375rem;min-width:0px;line-height:1.3333"><div class="gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-x1vvkbs" style="margin:0px;font-family:inherit"><div dir="auto" style="font-family:inherit">Mi permetto un ulteriore commento. Ci stavo giusto riflettendo ieri sera: l'assenza, nel diritto nobiliare continentale, di una qualche modulazione tra chi è nell'Olimpo perché nobile in una qualunque posizione purché antecedente alle eversione della feudalità e chi non vi rientra pur avendo una distinzione sociale secolare - o perché con uno status non perfezionato come la famiglia di cui sopra, o perché di famiglia emersa dopo il 1789 senza un provvedimento regio - riflette chiaramente il profondo disprezzo che le aristocrazie europee hanno ANCORA OGGI verso chi si è elevato socialmente dall'800 in poi. L'eversione della feudalità è per la testolina del nobile europeo una cesura che solo una investitura regia può superare: senza di essa si è pari ad un qualunque lavoratore del braccio anche se si ha stemma, palazzo, e professioni prestigiose alle spalle da secoli!</div></div></span></div></div></div></div><div class="gmail-x1ja2u2z gmail-x10l6tqk gmail-x177n6bx gmail-x1ve5b48 gmail-xlshs6z" style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><div style="font-family:inherit"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><div aria-label="1 reazione; scopri chi ha aggiunto la sua reazione qui" class="gmail-x1i10hfl 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style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit">1 sett.</span></a></li><li class="gmail-x1i64zmx gmail-x1emribx gmail-x1rg5ohu" style="margin-right:8px;margin-left:8px;display:inline-block"><span class="gmail-x4k7w5x gmail-x1h91t0o gmail-x1h9r5lt gmail-x1jfb8zj gmail-xv2umb2 gmail-x1beo9mf gmail-xaigb6o gmail-x12ejxvf gmail-x3igimt gmail-xarpa2k gmail-xedcshv gmail-x1lytzrv gmail-x1t2pt76 gmail-x7ja8zs gmail-x1qrby5j" style="display:inherit;max-width:inherit;width:inherit;min-height:inherit;height:inherit;min-width:inherit;max-height:inherit;font-family:inherit"><div class="gmail-x1i10hfl gmail-xjbqb8w gmail-x6umtig gmail-x1b1mbwd gmail-xaqea5y gmail-xav7gou gmail-x9f619 gmail-x1ypdohk gmail-xt0psk2 gmail-xe8uvvx gmail-xdj266r gmail-x11i5rnm gmail-xat24cr gmail-x1mh8g0r gmail-xexx8yu gmail-x4uap5 gmail-x18d9i69 gmail-xkhd6sd gmail-x16tdsg8 gmail-x1hl2dhg gmail-xggy1nq gmail-x1a2a7pz 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style="width:40px;height:40px;font-family:inherit"></div></a></span></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div></div> The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-21588442327498989682022-01-09T01:37:00.001+11:002022-01-09T01:37:52.420+11:00The Dignity of Worship - Dialogue Mass 111 by Dr. Carol Byrne<div dir="ltr"><base href="https://www.traditioninaction.org/HotTopics/f206_Dialogue_111.htm"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>The Dignity of Worship - Dialogue Mass 111 by Dr. Carol Byrne</title><div class="original-url"><br><a href="https://www.traditioninaction.org/HotTopics/f206_Dialogue_111.htm">https://www.traditioninaction.org/HotTopics/f206_Dialogue_111.htm</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">The Dignity of Worship</h1> We will recall that Pope Pius X made it a priority to provide for the "sanctity and dignity of the temple" as a suitable backdrop for the ceremonies through which the holy mysteries are enacted. (1) Fr. Bacuez devoted a whole section of his book to describing the pivotal role of the Minor Orders and the Sub-Diaconate that contributed substantially to "the worship of God in a manner worthy of His majesty." (2) Without them, what would the liturgy be like? <br style="max-width: 100%;"><br style="max-width: 100%;"> <div class="auxiliary" style="width: 350px; max-width: 100%; margin-bottom: 1.15em; display: block; clear: both; font-size: 0.75em; line-height: 1.4em; text-align: start; font-family: -apple-system-font; color: rgba(0, 0, 0, 0.65);"><img alt="St. Pius X Pope" height="529" src="https://www.traditioninaction.org/HotTopics/HTimages_b-f/F206_PX.jpg" width="350" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""> <p style="max-width: 100%; margin-inline-start: 0px; display: block; margin-top: 0.5em; margin-bottom: 0.5em;">Pius X: Sanctity & dignity, a priority in the ceremonies</p></div> "The ceremonies of divine worship would be less imposing, if there were not variety in rank and function among the ministers of the sanctuary. They would represent in a far less perfect manner the religion of the celestial hierarchies and the worship unceasingly paid to God by the different orders of creation." (3) <br style="max-width: 100%;"><br style="max-width: 100%;"> Armed with this information from a genuinely traditional source, we can see the effects of the loss of the Minor Orders in the <em style="max-width: 100%;">Novus Ordo</em> liturgy. Without the sequential ordinations through the grades of the Church's ministry, the hierarchies of office are not clearly delineated; the "verticality" of worship directed to God is impaired; all the ministers (including the Bishop) stand or sit on the same level; the distinction between the clergy and laity is blurred, and women compete with men in the sanctuary to perform liturgical offices. Little in the way of differentiation (4) is evident in the new liturgy to reflect the difference between sacred and profane ‒ or even between God and man. So it is not surprising that it fails to reflect either the "celestial hierarchies" or the created order of the world. <br style="max-width: 100%;"><br style="max-width: 100%;"> Fr. Bacuez explained further: <br style="max-width: 100%;"><br style="max-width: 100%;"> "To be worthy of God and profitable to the faithful this worship must have a certain solemnity, speak both to the mind and the heart, and be calculated to arouse in souls holy sentiments and pious feelings. <br style="max-width: 100%;"><br style="max-width: 100%;"> "Now would these effects be forthcoming if there were but one Order of ministers and but one function to be performed? With the disappearance of the numerous officiating ministers and divers ceremonies there would in a great measure disappear also the imposing spectacle of the divine mysteries, their symbolical meanings the vestiges of the old worship, the memories of Our Savior's history, the anticipations of the heavenly liturgy, the edifying expressions of charity, mutual respect, deference and subordination, which the ministers of the sanctuary in their relations with one another place unceasingly before the eyes of the faithful." (5) <br style="max-width: 100%;"><br style="max-width: 100%;"> <div class="auxiliary" style="width: 350px; max-width: 100%; margin-bottom: 1.15em; display: block; clear: both; font-size: 0.75em; line-height: 1.4em; text-align: start; font-family: -apple-system-font; color: rgba(0, 0, 0, 0.65);"><img alt="Hierarchy of Angels" height="457" src="https://www.traditioninaction.org/HotTopics/HTimages_b-f/F206_Ang.jpg" width="350" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""> <p style="max-width: 100%; margin-inline-start: 0px; display: block; margin-top: 0.5em; margin-bottom: 0.5em;">The liturgy should reflect the celestial hierarchies</p></div> All of these assets of the Roman Rite contain within themselves the justification for their continued existence in the Church. They also provide the grounds for the retention of the Minor Orders and Sub-Diaconate which support and vivify them. By the same logic, only someone with a death-wish for the truth and splendor of the Roman liturgy could have conceived the removal of the Catholic order in the sanctuary. <br style="max-width: 100%;"><br style="max-width: 100%;"> Fr. Bacuez depicted, with prophetic accuracy, the negative consequences that would ensue if the Church violated her duty to receive and pass on the tradition of Minor Orders: <br style="max-width: 100%;"><br style="max-width: 100%;"> "The services would be marked only by their coldness and monotony, and it would be said of Catholics what is often said of Protestants, that they have but an abstract, formless religion, one incapable of appealing to the emotional faculties, and little in harmony with the sentiments of the majority of the human race." (6) <br style="max-width: 100%;"><br style="max-width: 100%;"> Even if few people were conversant with the technical expression <em style="max-width: 100%;">lex orandi lex credendi</em>, most were aware of the connection between worship and belief, and how the former influences and shapes the latter. Fr. Bacuez was expressing this axiom in practical terms: take away the imposing structures of the Roman Rite (in this instance the Minor Orders and Sub-Diaconate) and we would be left with a liturgy that is banal, rationalistic and cold in the sense that it fails to inspire devotion and keep the flame of Faith alive.<br style="max-width: 100%;"><br style="max-width: 100%;"> <div class="auxiliary" style="width: 350px; max-width: 100%; margin-bottom: 1.15em; display: block; clear: both; font-size: 0.75em; line-height: 1.4em; text-align: start; font-family: -apple-system-font; color: rgba(0, 0, 0, 0.65);"><img alt="Protestant ceremony" height="228" src="https://www.traditioninaction.org/HotTopics/HTimages_b-f/F206_Pro.jpg" width="350" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""> <p style="max-width: 100%; margin-inline-start: 0px; display: block; margin-top: 0.5em; margin-bottom: 0.5em;"> The simplification of the <em style="max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em;">Novus Ordo</em> Mass comes close to the dryness of Protestant worship</p></div> The prophetic nature of these words is striking, as that is exactly what transpired when the simplified, streamlined liturgy of the <i style="max-width: 100%;">Novus Ordo</i> Mass was imposed. What Fr. Bacuez was intimating was that the traditional Catholic Mass has an appeal that the services of Protestant religions lack because, deep down, the human soul needs the sense of mystery found in the rich symbolism of the traditional liturgy to draw it upwards to encounter the Divine. <br style="max-width: 100%;"><br style="max-width: 100%;"> And yet, the <i style="max-width: 100%;">Novus Ordo</i> creators deliberately excised from the liturgy as much distinctively Catholic symbolism as possible, following the example of the 16<sup style="max-width: 100%; line-height: 1; font-size: 0.75em;">th</sup>-century Protestants and the leaders of the Liturgical Movement, both of whom sought to dampen the external expression of religious devotion. <br style="max-width: 100%;"><br style="max-width: 100%;"> <span style="font-weight: bold; max-width: 100%;">A'dumb spectator'</span> <br style="max-width: 100%;"><br style="max-width: 100%;"> In the decades before Vatican II, the faithful were constantly berated by Church leaders (including Popes) for being what they termed "dumb spectators" during Mass – as if their silent prayerfulness was a disease for which "active participation" was the cure. But what the reformers failed to appreciate was that by looking at the action unfolding in the sanctuary, the faithful become immersed in the sacred mysteries, for the Catholic liturgy speaks to the soul through the senses, particularly that of sight. Fr. Bacuez captured this truth, recognized by all generations of Catholic worshippers before the Liturgical Movement altered the perception of most: <br style="max-width: 100%;"><br style="max-width: 100%;"> "She [the Church] loves to speak to the eye by her worship, her rites, her solemnities, her hierarchy; and in her sanctuaries, just as in nature, every thing is full of meaning <em style="max-width: 100%;">Nihil est sine voce</em>. (I Cor. 14: 10) With the Church, with Our Savior, there is not one act that has not a certain signification, indicative of some plan or of some hidden operation." (7) <br style="max-width: 100%;"><br style="max-width: 100%;"> His main emphasis here was, of course, on the Minor Orders and the Sub-Diaconate, and how they display the hierarchical nature of the Church to all onlookers. Contrariwise, one is hard-pushed to discern the particular nature of the remaining clerical orders in the <i style="max-width: 100%;">Novus Ordo</i> liturgy because of their reduction in numbers (there is only one clerical order below the priesthood instead of the traditional six), their altered identity and the inter-mingling of lay participants in the sanctuary performing the same roles. <br style="max-width: 100%;"><br style="max-width: 100%;"> <span style="font-weight: bold; max-width: 100%;">The wilful promotion of ignorance</span> <br style="max-width: 100%;"><br style="max-width: 100%;"> This, we now know, was an act of deliberate obfuscation on the part of progressivist liturgists who had been working hard in commissions and committees to confuse and cloud the truth about the hierarchical Constitution of the Church as willed by her Founder: her monarchical nature is no longer openly proclaimed and demonstrated in the new rites. Clearly, those responsible for the reforms had their own reasons for the faithful "not to know." <br style="max-width: 100%;"><br style="max-width: 100%;"> <span style="font-weight: bold; max-width: 100%;">A faith-changing experience for <i style="max-width: 100%;">Novus Ordo</i> priests & faithful</span><br style="max-width: 100%;"><br style="max-width: 100%;"> <div class="auxiliary" style="width: 350px; max-width: 100%; margin-bottom: 1.15em; display: block; clear: both; font-size: 0.75em; line-height: 1.4em; text-align: start; font-family: -apple-system-font; color: rgba(0, 0, 0, 0.65);"><img alt="Priest hugging parishioners" height="248" src="https://www.traditioninaction.org/HotTopics/HTimages_b-f/F206_Hug.jpg" width="350" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""> <p style="max-width: 100%; margin-inline-start: 0px; display: block; margin-top: 0.5em; margin-bottom: 0.5em;">The priest is now considered on the same level as the parishioners</p></div> The folly of suppressing all the clerical Orders below the Diaconate is evident in the view, now prevalent among most, if not quite all, post-Vatican II Catholics, that all the members of the Church, clerical as well as lay, are equally responsible for carrying out her mission in the world. Toppling the priest from his pedestal was a break with old beliefs in the true meaning of the Catholic priesthood, which would be replaced by a generic "active participation" of all in the Church's mission. <br style="max-width: 100%;"><br style="max-width: 100%;"> With the new emphasis on the whole People of God as the active agent in building up God's Kingdom by exercising their individual gifts and "charismas," the Minor Orders were made redundant. By the same token, candidates for ordination would lose the sense of their primary vocation which is the worship of God, and priests their unique status as ministers of the Word and the Eucharist. <br style="max-width: 100%;"><br style="max-width: 100%;"> <span style="font-weight: bold; max-width: 100%;">Baptism seen, like death, as the great leveller</span> (8) <br style="max-width: 100%;"><br style="max-width: 100%;"> According to a 2019 statement of the U.S. Conference of Bishops, Baptism, not ordination, is "the foundation for how we conceive of the Church." <br style="max-width: 100%;"><br style="max-width: 100%;"> "Our focus in thinking about the Church, and in celebrating its reality, must be on the unity of the people of God that is grounded in our common baptism, and on a corresponding understanding of the diversity of roles and charismas within that radically unified people." (9) <br style="max-width: 100%;"><br style="max-width: 100%;"> As a result of this revolutionary ferment, the once universally recognizable word "ministry" – designating the offices of the ordained – was radically redefined to cover the "inclusive" category of all the baptized. Along with the new "Baptism-conscious" narrative (first introduced by Beauduin and Virgil Michel in the early 20<sup style="max-width: 100%; line-height: 1; font-size: 0.75em;">th</sup> century) came a recrudescence of old modernist ideas and beliefs animating a new ecclesial framework for the construction of what we now know as the "Synodal Church" of the People of God. <br style="max-width: 100%;"><br style="max-width: 100%;"> <span style="font-style: italic; font-weight: bold; max-width: 100%;">To be continued</span> <br style="max-width: 100%;"><br style="max-width: 100%;"> <div style="max-width: 100%;"> <ol style="max-width: 100%;"> <li style="max-width: 100%;">Pope Pius X, <em style="max-width: 100%;">Tra le sollecitudini</em>, 1903. </li> <li style="max-width: 100%;"><em style="max-width: 100%;">Ibid</em>., p. 121. </li> <li style="max-width: 100%;"><em style="max-width: 100%;">Ibid.</em>, p. 7. </li> <li style="max-width: 100%;"> There are no specific rubrics for the placement of the Bishop's Chair. According to the new <em style="max-width: 100%;">Ceremonial of Bishops</em>, this could be anywhere in the sanctuary, thus opening the door to subjective opinion. The <em style="max-width: 100%;">General Instruction of the Roman Missal</em> gives a number of options for the location of the priest's chair, but insists that it should face the people, thus giving the impression that he wishes to be considered as one of the congregation. </li> <li style="max-width: 100%;"> <em style="max-width: 100%;">Ibid.</em>, p. 134.</li> <li style="max-width: 100%;"><em style="max-width: 100%;">Ibid.</em>, pp. 134-135. </li> <li style="max-width: 100%;"><em style="max-width: 100%;">Ibid.</em>, p. 138.</li> <li style="max-width: 100%;">"<em style="max-width: 100%;">Omnia mors aequat</em>" (death levels everything), from Claudian, <em style="max-width: 100%;">De Raptu Proserpinae</em>, book II, line 302.</li> <li style="max-width: 100%;">Msgr. Brian Bransfield, General Secretary, United States Conference of Catholic Bishops, 'Vocation and Mission,' May 29, 2019.</li> </ol> </div> <br style="max-width: 100%;"> <!-- AddToAny BEGIN --> <!-- AddToAny END --> <p style="max-width: 100%;">Posted January 3, 2022</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-32534162435900034172021-12-29T23:06:00.003+11:002021-12-29T23:06:49.075+11:00RORATE CÆLI: “What if Rome no longer wants to be Roman?”: Interview with Martin Mosebach<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/2021/12/what-if-rome-no-longer-wants-to-be.html?m=1"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI: "What if Rome no longer wants to be Roman?": Interview with Martin Mosebach</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/2021/12/what-if-rome-no-longer-wants-to-be.html?m=1">https://rorate-caeli.blogspot.com/2021/12/what-if-rome-no-longer-wants-to-be.html?m=1</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">"What if Rome no longer wants to be Roman?": Interview with Martin Mosebach</h1> <div style="max-width: 100%;"><em style="max-width: 100%;"><div class="clear" style="max-width: 100%; clear: both;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg4T8BhDHY0vjWnFyNjL00qyVOKqLOORf9-5VD-LmL0gL-WAeeJYL-pG9iVCv1WLCD1Z3bBGTHoN_ad6Du4TBx1zAlPowl2V4x3CetVHv6LqszLjRGW5LBMQ8KtfekdaqGJOqN_1KRFEM0lwLPxuYOnTRXBGpCBuzhhR8XAwRgjGGlT3qEAZg=s980" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="550" data-original-width="980" height="269" src="https://blogger.googleusercontent.com/img/a/AVvXsEg4T8BhDHY0vjWnFyNjL00qyVOKqLOORf9-5VD-LmL0gL-WAeeJYL-pG9iVCv1WLCD1Z3bBGTHoN_ad6Du4TBx1zAlPowl2V4x3CetVHv6LqszLjRGW5LBMQ8KtfekdaqGJOqN_1KRFEM0lwLPxuYOnTRXBGpCBuzhhR8XAwRgjGGlT3qEAZg=w478-h269" width="478" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div>The following interview appeared in the German newspaper </em>Welt am Sonntag <em style="max-width: 100%;">in its December 26, 2021 issue. It has been translated for Rorate Caeli.—PAK</em></div><i style="max-width: 100%;"><p style="max-width: 100%;"></p></i><p style="max-width: 100%;">Since Pope Francis issued a decree in July consistently scaling back the celebration of the old Latin Mass, all hell has broken loose on the international scene of Catholic traditionalists (or "trads"). The writer Martin Mosebach is an icon of the movement, not least thanks to his trad pamphlet <em style="max-width: 100%;">Heresy of Formlessness</em> (2002). He receives us for a talk in his Frankfurt apartment, less than a ten-minute walk from the old Opera.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">When was the last time you were at Mass?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><div style="max-width: 100%;">MARTIN MOSEBACH: Last Sunday, on the third [Sunday] of Advent. Here in Frankfurt there is the Deutschordenskirche, where the so-called Tridentine—or better, Gregorian—Mass is regularly celebrated according to the preconciliar liturgical books. Sundays, feast days, and also on some weekdays.<span style="max-width: 100%;"><a name="more" style="text-decoration: none; max-width: 100%;"></a></span></div><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">Pope Francis has issued a decree, a motu proprio, to make it more difficult to celebrate the Old Mass, that is, the Mass in Latin and with a priest facing the altar. What does this change for you personally?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">There is now no sure legal basis for the way we celebrate the liturgy in the parish. Whether it may take place or not will in the future be left to the discretion of the local bishop. It is no longer a right of the faithful that they can demand, if necessary with the help of Rome. It is denied at all that the old liturgical books are still books of the Church. The Old Mass no longer has a definable status.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">What was your first reaction to that?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">It was a great shock. I did think such a step was possible, given the personality of the reigning pope and the agenda of the people around him. But I had assumed that, in the spirit of curial courtesy, they would wait until after Benedict XVI's death to take it. Obviously, an element of personal revenge came into play here.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">Revenge for what?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">Francis has not forgiven Benedict for influencing the outcome of the Amazon Synod with his book on the priesthood in early 2020 and for spoiling the desired abolition of compulsory celibacy. That made Francis very angry. Now he has retaliated by taking action against the Old Mass, that is, the liturgy that was a matter close to Benedict's heart and which he had emphatically rehabilitated.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">What is so important about it?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">It is not only about the Mass, but also about the sacraments: baptism, marriage, confession, confirmation, and ordination. These are simply seriously deficient in the modern versions in force today. Take baptism: there the baptized is asked at the beginning, "What do you desire from the Church?" The old answer was, "Faith." Today it is, "Baptism." A huge difference! When I asked Benedict XVI about this, he regretted tremendously not having reversed it in his pontificate.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">Conservative Catholics like to talk about obedience. Now that the pope is scaling back the Old Mass, they are rehearsing the revolt. Francis has decided; why not just accept it?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">The image of the papacy that emerged after the First Vatican Council, which saw the pope become an autocrat in all spiritual and juridical matters of the Church, does not correspond to the tradition of the Church. The papal office is not an absolute monarchy: precisely in its claim to infallibility, it is strictly bound to tradition, to what the Church has always taught and done. The pope has no dominion over this; his authority consists precisely in the fact that he bows to it. When Pope Francis tampers with tradition, he can no longer oblige the faithful to obey. Above all, he is attacking the very foundation on which the papacy stands.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">The Tridentine rite did not fall from heaven, but grew historically. With its pomp, it does not fit well with the child in the manger that we celebrate at Christmas. Why shouldn't the Pope be able to change that?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">The traditions of the Church have unfolded over time. But that is precisely the standard: a tradition may unfold, but it must not be broken. The Catholic celebration of the Mass is coherently derivable from the earliest beginnings of Christianity. The Lord visited the Temple throughout his life and celebrated the Temple rite there. The Catholic Mass is related to this rite, and to an astonishing extent. Yet these references are hardly recognizable in the modern liturgy. One can almost speak of an attempt to remove the Jewish elements from the Catholic Mass by the elimination of the Old Mass.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">The Pope warns that the traditionalists tend to sectarianism and want to divide their parishes. Why do you do that?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">None of that is true. The traditionalists are a very small group, and I don't know of a single case where they have been divisive in any way. The only thing they care about is celebrating Mass according to the 1500-year-old books of the Church. Yes, it is true: In the long struggle against total incomprehension, a tendency to be opinionated may have arisen in one or another, which in individual cases could have been somewhat quarrelsome. I don't want to exclude myself from this assessment. But the moment the liturgy was granted and no longer hindered, all conflict immediately ceased.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">The overwhelming majority of the faithful worldwide, over 95 percent, celebrate worship in the form resulting from the liturgical reform of 1969. Is this worship legitimate in your view?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">If an orthodox priest celebrates the new Ordo [Missae], then of course it is a valid Mass. The new liturgy is not capable of making the Eucharistic mystery unambiguously perceptible, but it can still have its sacramental effect.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">When was the last time you were at a modern Mass?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">A few weeks ago in Morocco, where I was working on my new novel. There was no possibility of attending the Old Mass there. The priest was always running back and forth between the altar and a CD player to put on new spiritual songs in the French chanson style—not very sacramental.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">Many faithful will prefer to listen to French chansons rather than watch a priest muttering or praying Latin formulas in complete silence.</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">First of all, it is not a matter of what many believers would prefer—the sacraments are a foundation, a gift granted to people that conveys the presence of God. The ancient liturgy, in fact, is not readily accessible. It requires initiation and a lifetime of practice. It is a school of reverence. Its effect is a lifelong maturing. It must be learned like a language. Until the Second Vatican Council, most Catholics understood this language, by which I do not mean Latin specifically, but the whole process of chant, gestures, and images, which created a sensual and transcendent counter-world. This traditional liturgical building was torn down; the smashing up went quickly, as precious things are usually fragile. The result is apparent to everyone: the shrinking of the Western Church.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">The Church would be better off if it were decidedly anti-modern?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">It would not be better off: it would be what it is. If it had remained true to its traditions and therefore lost members, it would at least have remained unbroken as a spiritual force—as an institution oriented toward the supernatural, toward the otherworldly. The bankruptcy of the Western Church has not, however, been stopped by maximum adaptation to modern civilization. Let us think of the fate of the Greek Church under the Ottomans, or of the Russian Church, which was deprived of any possibility to act publicly, to exercise works of charity, to hold classes during seventy years of Communism. And yet, this Church has survived, thanks to the liturgy. Thanks to a celebration that was oriented towards heaven and had nothing to do with everyday Communist life.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">In Germany, the number of church members will soon fall below 50 percent. What is the country losing?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">I am convinced that the loss of religion destabilizes a country. When the belief that man is not the highest and final authority disappears, the world becomes dark. What the idolization of human autonomy can lead to was proven in the twentieth century in the great totalitarian systems. In addition, there is the loss of history, of the consciousness of experiencing oneself as a link in a long chain, as a heritage. If we are Christians today, it is because our great-great-great-grandparents were Christians. The chain of this tradition goes back to the Holy Land. Without this reverberating space of the past, I can only imagine man as a shadowy existence.</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">How long will you continue to be a church member?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">Since I am baptized, I am a son of the Church until the end of my life. But what is happening right now is indeed an attack on the substance of things, and I sometimes wonder if I could bear another Francis. What does one do when one realizes that the Church is really staying on a fundamentally wrong path and wants to fundamentally move away from its origins? That is a hypothetical question. Goethe's Mephisto says, "When such a little head gets stuck, it immediately imagines the end."</p><p style="max-width: 100%;"></p><p style="font-weight: bold; max-width: 100%;"><b style="max-width: 100%;">Orthodox churches are places of longing for traditionalists because their liturgy is so ancient. Why not convert?</b></p><p style="max-width: 100%;"><span style="font-weight: bold; max-width: 100%;"><br style="max-width: 100%;"></span></p><p style="max-width: 100%;">Orthodoxy is a wonderful guarantee for me: there is a great Church that preserves the tradition of the first millennium. Whatever wrong is happening in the Catholic Church, it can never damage the whole Church of Christ to the core. In the Orthodox, she has before her the counter-example against which she must be measured and against which she can correct herself. Nevertheless, I am personally attached to the Latin world and to Rome. I also know what I would have to give up. Peter was in Rome. But what if Rome no longer wants to be Roman?</p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><i style="max-width: 100%;"><p style="max-width: 100%;"><i style="max-width: 100%;">The fact that backward-looking does not necessarily mean reactionary could stand like a motto over the work of Martin Mosebach (even if he sometimes provocatively calls himself a reactionary). Since his debut, </i>The Bed<em style="max-width: 100%;"> (1983), the writer, born in 1951, has practiced the art of the social novel like no other contemporary, usually with the plot set in Frankfurt am Main where he was born. In his novels, Mosebach has developed a language whose cultivated distinction seems antiquated at first glance. But aesthetic conventions are not a constraint for him, but an ordering support in an untenable time. His persistent support for the Catholic Mass according to the old rite undoubtedly stems from the same conviction.</em></p></i> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-41569229589425573422021-12-29T23:06:00.001+11:002021-12-29T23:06:27.702+11:00WDTPRS: The Traditional Latin Mass and the NON-Traditional Latin Mass (Novus Ordo) are NOT the same simply because they are both in Latin. Wherein Fr. Z explains also the motives of those who attack the TLM. | Fr. Z's Blog<div dir="ltr"><base href="https://wdtprs.com/2021/12/wdtprs-the-traditional-latin-mass-and-the-non-traditional-latin-mass-novus-ordo-are-not-the-same-simply-because-they-are-both-in-latin-wherein-fr-z-explains-also-the-motives-of-those-who-attack/"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>WDTPRS: The Traditional Latin Mass and the NON-Traditional Latin Mass (Novus Ordo) are NOT the same simply because they are both in Latin. Wherein Fr. Z explains also the motives of those who attack the TLM. | Fr. Z's Blog</title><div class="original-url"><br><a href="https://wdtprs.com/2021/12/wdtprs-the-traditional-latin-mass-and-the-non-traditional-latin-mass-novus-ordo-are-not-the-same-simply-because-they-are-both-in-latin-wherein-fr-z-explains-also-the-motives-of-those-who-attack/">https://wdtprs.com/2021/12/wdtprs-the-traditional-latin-mass-and-the-non-traditional-latin-mass-novus-ordo-are-not-the-same-simply-because-they-are-both-in-latin-wherein-fr-z-explains-also-the-motives-of-those-who-attack/</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">The Traditional Latin Mass and the NON-Traditional Latin Mass (Novus Ordo) are NOT the same simply because they are both in Latin. Wherein Fr. Z explains also the motives of those who attack the TLM.</h1><div class="metadata singleline" style="text-align: start; display: block; margin-bottom: 1.45em; margin-top: -0.75em; max-width: 100%;"><div class="byline" style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">Posted on</span> <a href="https://wdtprs.com/2021/12/wdtprs-the-traditional-latin-mass-and-the-non-traditional-latin-mass-novus-ordo-are-not-the-same-simply-because-they-are-both-in-latin-wherein-fr-z-explains-also-the-motives-of-those-who-attack/" title="11:06 AM" rel="bookmark" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">28 December 2021</span></a> <span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">by</span> <span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><a href="https://wdtprs.com/author/fatherz/" title="View all posts by Fr. John Zuhlsdorf" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">Fr. John Zuhlsdorf</a></span></div></div> <div class="clear" style="max-width: 100%; clear: both;"><div data-a2a-url="https://wdtprs.com/2021/12/wdtprs-the-traditional-latin-mass-and-the-non-traditional-latin-mass-novus-ordo-are-not-the-same-simply-because-they-are-both-in-latin-wherein-fr-z-explains-also-the-motives-of-those-who-attack/" data-a2a-title="WDTPRS: The Traditional Latin Mass and the NON-Traditional Latin Mass (Novus Ordo) are NOT the same simply because they are both in Latin. Wherein Fr. Z explains also the motives of those who attack the TLM." style="max-width: 100%;"><a href="/#facebook" title="Facebook" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Facebook</span></a><a href="/#twitter" title="Twitter" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Twitter</span></a><a href="/#copy_link" title="Copy Link" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Copy Link</span></a><a href="/#mewe" title="MeWe" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">MeWe</span></a><a href="/#email" title="Email" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Email</span></a><a href="https://www.addtoany.com/share#url=https%3A%2F%2Fwdtprs.com%2F2021%2F12%2Fwdtprs-the-traditional-latin-mass-and-the-non-traditional-latin-mass-novus-ordo-are-not-the-same-simply-because-they-are-both-in-latin-wherein-fr-z-explains-also-the-motives-of-those-who-attack%2F&title=WDTPRS%3A%20The%20Traditional%20Latin%20Mass%20and%20the%20NON-Traditional%20Latin%20Mass%20(Novus%20Ordo)%20are%20NOT%20the%20same%20simply%20because%20they%20are%20both%20in%20Latin.%20%20Wherein%20Fr.%20Z%20explains%20also%20the%20motives%20of%20those%20who%20attack%20the%20TLM." style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span data-a2a-localize="inner,Share" style="max-width: 100%;">Share</span></a></div></div><p style="max-width: 100%;">The hatred shown for traditional sacred liturgical worship of the Roman Church, and the excuses claimed for its marginalization and extirpation are rooted in more than "Spirit of Vatican II" ideology and it's companion specter, the papalatrous "Spirit of Vatican I".</p> <p style="max-width: 100%;">There is something visceral about their efforts that defies reason. It's a reaction from a triggering, like the striking of a ganglion or reflex point, like the application of a relic to an energumen.</p> <p style="max-width: 100%;">Today's Collect, for the Feast of the Holy Innocents, provides a clue as to why certain people cannot stand the Traditional Latin Mass and insist on the Novus Ordo.</p> <p style="max-width: 100%;">Remember, that even in Latin the Novus Ordo is massively different from the TLM. It is, in effect, a different Rite, not only by the editing out and swapping around of certain elements, but because of the very content of the orations.</p> <p style="max-width: 100%;">When people say, "Just use the Novus Ordo in Latin!", do they really know what they are talking about? Mostly, no. Some do, because they know that the content of the prayers was, by and large, radically altered from what the Church prayed for centuries. They claim that because of Vatican II – their super-dogma, their uber-lens through which they seek to <em style="max-width: 100%;">re</em>interpret all of Tradition, the Church no longer adheres to certain things (remember – liturgy = doctrine). It pretty much always concerns morals.</p> <p style="max-width: 100%;">Here is the Collect from the 1962 <em style="max-width: 100%;">Missale Romanum </em>for Holy Innocents<em style="max-width: 100%;">:</em></p> <blockquote style="font-style: italic; max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;"><span style="max-width: 100%;"><em style="max-width: 100%;">Deus, cuius hodierna die praeconium Innocentes Martyres non loquendo, sed moriendo confessi sunt: <strong style="max-width: 100%;">omnia in nobis vitiorum mala mortifica</strong>; ut fidem tuam, quam lingua nostra loquitur, etiam moribus vita fateatur</em>.</span></p></blockquote> <p style="max-width: 100%;"><strong style="max-width: 100%;">LITERAL VERSION (Vetus Ordo):</strong></p> <p style="max-width: 100%;"><em style="max-width: 100%;">O God, whose public heralding the Innocent Martyrs professed this very day not by speaking but by dying; <strong style="max-width: 100%;">mortify in us every ill of vices</strong>; so that (our) life might confess Your Faith, which we speak with our tongue, also by (our) morals</em>.</p> <p style="max-width: 100%;">Look at the not-so-subtle change made to the Collect by the cutters and pasters who glued together the <strong style="max-width: 100%;">Novus Ordo collect:</strong></p> <p style="max-width: 100%;"><em style="max-width: 100%;">Deus, cuius hodierna die praeconium<br style="max-width: 100%;"> Innocentes Martyres non loquendo,<br style="max-width: 100%;"> sed moriendo confessi sunt:<br style="max-width: 100%;"> da, quaesumus, ut fidem tuam,<br style="max-width: 100%;"> quam lingua nostra loquitur<br style="max-width: 100%;"> etiam moribus vita fateatur.</em></p> <p style="max-width: 100%;">Notice anything missing?</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">LITERAL VERSION (Novus Ordo)</strong>:</p> <p style="max-width: 100%;"><em style="max-width: 100%;">O God, whose public heralding the Innocent Martyrs<br style="max-width: 100%;"> professed this very day not by speaking but by dying;<br style="max-width: 100%;"> grant, we implore, that (our) life might confess Your Faith,<br style="max-width: 100%;"> which our tongue declares,<br style="max-width: 100%;"> also by (our) morals</em>.</p> <p style="max-width: 100%;">Friends, the issue is not just whether LATIN is being used or the vernacular. What the prayers <em style="max-width: 100%;">REALLY </em>say is at issue.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Very often, the content of the LATIN of the Novus Ordo is dramatically different. Certain concepts were systematically expunged from the LATIN orations of the Novus Ordo, the NON-Traditional Latin Mass</strong>.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">The Traditional Latin Mass (Vetus Ordo) and the NON-Traditional Latin Mass (Novus Ordo) are NOT the same simply because they are both in Latin.</strong></p> <p style="max-width: 100%;">Is the Novus Ordo a <em style="max-width: 100%;">bad </em>prayer. Heavens no! But it is a very <em style="max-width: 100%;">different</em> prayer, isn't it. Remove "mortification" in connection with "vice"… very different. And those concepts are not implicit in the petition about morals. Hardly.</p> <p style="max-width: 100%;">Look what was cut out of the prayer for Holy Innocents: <strong style="max-width: 100%;">a plea to God to mortify us in respect to our vices</strong>! What would be involved in GOD mortifying vices in us as opposed to US mortifying vices in ourselves? Greater suffering, surely. If God has to do it, then it's pretty tough.</p> <p style="max-width: 100%;">Vices are habits. Virtues are habits. Habits are actions that come easily for us. If doing something virtuous is hard, then we don't have the virtue. It takes time and repetition and, usually, grace to build virtues and it has to be intentional.</p> <p style="max-width: 100%;">On the other hand, vices – bad habits tending to sins – tend to develop easily in us because of the effects of Original Sin. Some vices are worse than others. Some are are light enough that we can make progress against them on our own, with discipline and the willingness to suffer.</p> <p style="max-width: 100%;">Whenever we say, NO! to ourselves, we endure a measure of suffering.</p> <p style="max-width: 100%;">However, some vices are very bad and are deeply rooted. Moreover, they are very much under the influence of the Enemy of the Soul because they concern things that strike at the core of the image of God in which we are made.</p> <p style="max-width: 100%;">While it is true that sins of the mind and heart are worse than merely carnal faults, let it not be forgotten that those lower sins, while they may spring from a carnal appetite, once rooted, can then with tendrils wind into the graver spiritual sins. Think about certain carnal relationships that develop into mutual spiritual abuse.</p> <p style="max-width: 100%;">If we ask God Himself to mortify in us some vice, it is a serious vice. It is the kind of vice that is so dangerous for our salvation that we ask GOD to do it because it is likely that, on our own, we cannot.</p> <p style="max-width: 100%;">During Advent we heard the cry "Make straight the path!" When the Lord comes, He will come by the straight path whether we took steps to straighten that path or not. And in some respects we struggle – often failing – to straighten our paths. Then we cry to God to have MERCY on us and do the straightening now, before He comes as King of Fearful Majesty, the Straightener.</p> <p style="max-width: 100%;">Implicit in the plea that God mortify vices in us, is a willingness to accept suffering.</p> <p style="max-width: 100%;">Those who fight against the Vetus Ordo are viscerally triggered by these concepts, and all the other things systematically excised from the prayers of Holy Mass. They don't want to hear them. They don't want to be reminded of things like guilt, sin, expiation, propitiation, judgement, mortification, etc.</p> <p style="max-width: 100%;">Therefore, the TLM, the Vetus Ordo is a reminder of their vices and it is a blockade to their project to re-form the Church into one in which doctrine has been slowly distorted even to the point that what is gravely sinful is called "tolerable" and then "acceptable" and then….</p> <p style="max-width: 100%;">What might be a vicious (adjective for vice) inclination – even if unacted upon – at the foundation of the hatred the main promoters of suppression of the Vetus Ordo suffer from? The sort of vice that cries to heaven, just like the murder of innocents?</p> <p style="max-width: 100%;">In this struggle for the doctrine, faith and morals, of the Holy Catholic Church, let's make sure our own houses are in order.</p> <p style="max-width: 100%;">GO TO CONFESSION.</p> <p style="max-width: 100%;">Also, pray for those who interpret the cruel documents that have come out.</p> <p style="max-width: 100%;"><a href="https://wdtprs.com/2021/08/action-item-be-a-custos-traditionis-join-an-association-of-prayer-for-the-reversal-of-traditionis-custodes/" target="_blank" rel="noopener" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">HERE</a></p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-50217348423707617072021-12-24T22:26:00.001+11:002021-12-24T22:26:32.508+11:00RORATE CÆLI: What is behind the papal strangulation of the old Mass?<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/2021/12/what-is-behind-papal-strangulation-of.html?m=1#more"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI: What is behind the papal strangulation of the old Mass?</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/2021/12/what-is-behind-papal-strangulation-of.html?m=1#more">https://rorate-caeli.blogspot.com/2021/12/what-is-behind-papal-strangulation-of.html?m=1#more</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">What is behind the papal strangulation of the old Mass?</h1> <div class="scrollable" style="max-width: 100%; overflow-x: scroll; word-wrap: normal;"><table align="center" cellpadding="0" cellspacing="0" style="max-width: none; font-size: 0.9em; text-align: start; word-wrap: break-word; border-collapse: collapse;"><tbody style="max-width: 100%;"><tr style="max-width: 100%;"><td style="max-width: 100%; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);"></td></tr><tr style="max-width: 100%;"><td style="max-width: 100%; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);"><span style="max-width: 100%;">The author celebrating Mass in the Shrine of St Augustine, Ramsgate, England</span></td></tr></tbody></table></div><p style="max-width: 100%;">By Fr Christopher Basden, Parish Priest of Ramsgate, England.</p><p style="max-width: 100%;">Since the Pope's recent brutal and unmerciful constriction of the traditional Latin Mass, many have been shocked by its unusual severity and questioned what motivates it. Liberal Catholic friends respond that it lacks the inclusivity that a broad Church demands. Friends from beyond the confines of Catholicism scratch their heads; this is the classic Roman ritual which for 1 ½ millennia was the inspiration of countless works of music, literature and art.</p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">One of the loveliest personal memories I have was the infectiously charming and bubbly founder of the famous monastery of Le Barroux, Abbot Gerard Calvet OSB. Out of the chaos of the disintegration of religious life in the 1960s he had left his community and become a hermit. Sought out by young disciples he was urged to re-initiate traditional monastic life centred on the classical liturgy. This he accomplished with his foundation nestled beneath the majesty of Mt Ventoux (of Tour de France fame) in Provence. In 1988, feeling the Episcopal consecrations were a step too far, he sought canonical recognition from the Vatican. Despite the warm welcome of Pope John Paul this was not shared by the monastic establishment who excluded him from their associations. I found this shocking and sad and after a while I was relieved to hear he had at last been invited to the worldwide conference of Abbots in Rome. I hoped, I remarked to him, that they were welcoming. His response:<span style="max-width: 100%;"></span></span></p><a name="more" style="text-decoration: none; max-width: 100%;"></a> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">"Oui ils etaient gentils mais c'est une autre religion"</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">(Yes they were kind but it's another religion.) I was quite startled and struck by what I then perceived to be an extreme assessment, but a quarter of a century later it bears further scrutiny.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">But let us get back to the question at hand. Why on earth does such a venerable ancient Rite with stellar accomplishments in the pantheon of saints, not to mention the huge cultural impact it has had within western civilisation merit exclusion? Today its adherents represent a tiny percentage, largely unknown in the worldwide Catholic Church since the Rite's termination in 1969. Despite the liberalisation of its use in 2007, and a remarkable flourishing of vocations and conversions in the limited confines in which it returned to use, why the draconian and fearful suffocation of newly ordained priests being permitted to use it? Why should the new young communities be subjected to hostile commissars bent on eradicating the old Rite as if it were a dangerous virus?</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">The papal condemnation accuses these traditionalists of being divisive and of being ideologically opposed to the second Vatican Council. However that Council (of which most of the young devotees know little, having been born long after its closure in 1965!) was pastoral, not definitively doctrinal let alone ideological. The vast majority of the bishops at the Council, including Marcel Lefebvre, signed most of its decrees.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">It was largely what came afterwards, with the explosive and revolutionary 'implementation' of the Council. The vast majority of bishops had no say (let alone anyone else) in the promulgation of the reformed Mass. However, at the Synod of Bishops in 1967 it is on record that only a minority of bishops present approved the New Order of Mass. Cardinal Heenan prophesied it would result in dwindling numbers. In spite of this, the Consilium pushed it through, calling on all to be a obedient to the "spirit of Vatican II." Cardinal Ottaviani, then head of the Congregation of the Doctrine of the Faith, complained that the new Mass marked a "striking departure" from the solemnly defined Catholic Eucharistic theology of the Council of Trent. In many ways it can be demonstrated that the Consilium's new Mass was in no way what was envisaged by the Fathers at Vatican II. For example, the Council asks that "Latin is to be retained in all the rites" (it totally disappeared) and "Gregorian chant is to have pride of place" (It sadly has had no place at all!)</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">The Rubrics which uphold facing East during the Canon are still in print but almost universally ignored.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">Cardinal Suenens boasted that Vatican II was "1789 in the Church!" Fr Yves Congar said of the Council, "the Church has peacefully undergone its October Revolution."</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">Was that really in the minds of the bishops to assembled in 1962? Pope Benedict deplored the "Council of the Media" and promoted the notion of the "hermeneutic of continuity". He resisted The idea that at Vatican II we had begun completely anew. The holy Bishop of Leeds, Gordon Wheeler, stressed that Vatican II can only be properly interpreted within the harmony of the preceding tradition.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">The studies of Father Anthony Cekada are very disturbing. The Council called for a return to the sources, but he amply demonstrated that 83% of the Collects of the traditional Mass were discarded. Archbishop Bugnini (architect of the New Rite) admits in his apologia (his full papers have yet to be divulged) that 'negative theology' was incompatible with the sensibilities of modern man. The concepts that were deleted included the very notion of the soul! The use of this word disappears in the New Mass! Other deletions include miracles, fasting, mortification, error, evils, enemies, the wrath of God and Hell. He is on record as saying that the New Rite should avoid anything that could be a stumbling block for Protestants. Jean Guitton, a personal friend of Pope Paul VI, confirms this, admitting that the revolutionary changes were set in place to more perfectly coincide with the Calvinist Eucharist. How naive to think unity with Protestantism could be achieved, especially as now the mainstream churches of the Reformation are in terminal decline. Only the Baptist, bible based and so-called fundamentalist denominations have much life left. As former Anglican Bishop Graham Leonard declared, "the future of the church will belong to those of conviction." Even more seriously is the New Rites' deselection of holy scripture (ignoring the warning at the close of the book of Revelation!) For example, "Whoever receives the body of the Lord unworthily merits condemnation." This line among several others is deleted.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">Today's young clerics who stumble on the classical Roman liturgy discover a rich scriptural content with explicit priestly and sacrificial overtones. Fr. Hugh Simon-Thwaites, SJ remarked that, "the Old Rite is the greatest expression of the Eucharistic doctrine of the Catholic Church." I find it amusing but sad, that after an appeal to the Pope against the termination of the Old Mass in the '<i style="max-width: 100%;">London Times</i>,' in July 1971, from the greatest men and women of culture in Britain, he recognised but one, Agatha Christie, the writer of pop murder mysteries! Others included Vladimir Ashkenazy, Kenneth Clark, Robert Graves, Yehudi Menuhin, Iris Murdoch, Nancy Mitford, and R.C. Zaehner. Most were non-Catholics and even non-Christians, including two Anglican bishops. The Old Mass was universally terminated (save in England which allowed rare permissions due to Agatha Christie!)</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">After two permissive indults under Pope John Paul in 1984 and 1988 (the second responding to the Episcopal consecrations of Archbishop Lefebvre), Pope Benedict attempted to give the classic Roman Rite a home back in the Catholic Church in 2007. In his <i style="max-width: 100%;">Summorum Pontificum</i> he confirmed the long held view of many canonists, including Count Nero Capponi and Cardinal Stickler, that the Old Rite had never been canonically abrogated. As Joseph Ratzinger (later Pope Benedict XVI) said, "anyone who nowadays advocates the continuing existence of this (Old) Liturgy or takes part in it is treated as a leper; all tolerance ends here. There has never been anything like this in history; in doing so we are despising and proscribing the Church's whole past. How can we trust her at present if things are that way? Pope Pius V had in 1570 declared that the traditional Roman Rite "would be valid henceforth now and forever."</span>"</p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">I have two contrasting memories of the response that summer of 2007. The liberal London <i style="max-width: 100%;">Tablet</i> (financially supported by the Catholic hierarchy but read more by Anglicans) screamed in protest "but it (the Old Mass) WAS banned!" At Wonersh Seminary ,on the other hand, at an Eastern Churches seminar, several Orthodox ecclesiastics enthused delightedly that Rome had no longer officially proscribed its ancient tradition which had further distanced us from the Churches of the East.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">A question has to be sincerely posed: "what are the fruits of the revolutionary transformation in the liturgy which heralded a huge plethora of changes in the Church?" Despite the continual denial of the aged ecclesiastics in power who suffer from the "Emperor's new clothes syndrome" one can truly say that the result is a huge devastation of the vineyard of the Lord. Every religious order, diocese and parish has drastically declined since 1965 in numbers. We have never seen such a abandonment of priestly and Religious vows in all our history. By 1978 40,000 priests had left the priesthood; the sad, seeping, departures have never stopped since that time. If we had kept the priests we had actually ordained there would not be the severe shortage of clergy. In 1985, with the celebration of 20 years since the Council, the then Cardinal Ratzinger dared to say that the results could never be described as positive. He was demonised, and his 'Report' was banned from several Seminary libraries! Eight years earlier, in 1977, an Archbishop in Italy, Arrigo Pintonelli wrote in an open letter to his fellow Bishops that the anarchy in the church was "a true scourge of God much more vast and destructive than the one by Atilla, with consequences that ought to deprive of sleep those who are responsible for the life and governance of the church, who inexplicably remain silent."</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">This terrible decline has never subsided. Religious women have disappeared from our streets. Monasteries collapse and Seminaries close due to the utter collapse of vocations. In England over 95% of students from our Catholic schools (our pride and joy) do not persevere in the practice of the faith. Not only in the European heartlands does the decline in vocations and practising Catholics occur. For example even the powerful Nigerian Catholic Church is subject to a continual substantial haemorrhage to Pentecostal sects.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">The sex abuse scandals have disgraced the Church and destroyed much of everything the priesthood stands for. Since 90% of the victims were teenage males we can see that pederasty and not paedophilia is the real problem. No one dares to ever speak about it, however, lest they be considered 'homophobic.' This has infected the highest echelons of the hierarchy as evidenced in the sordid affair of Cardinal McCarrick. What a veritable dark night of the Church!</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">In contrast, the tiny percentage of clerical Institutes, convents and monasteries, using the irresistibly attractive Traditional Latin Rite, have flourished. The revival, with seminarians and Novices and conversions, has been heart-warming for so many of us worn out and wearied priests. The large noncontraceptive families represent one of the only answers to the demographic timebomb affecting the western world. Sadly the very sight of these seminarians and novices in cassocks and full habits incur the contempt, derision and detestation of the Vatican commissars.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">It is not the adherents of the Old Mass who are ideological, it is the curial officials of the Vatican who display a paranoia in the face of reasonable dissent from the so-called liturgical reforms of Bugnini. They are the ones who respond with a unpastoral ferocity and ideological fanaticism. Now, years later after decades of reluctance, I realise the old Abbot was correct.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">They are the purveyors of a new, distinct and often subtle religion without any real substantial base in scripture and tradition. While holding to the divine corpus of truth as set out in the Creed and Catechism, their slippery interpretations renders many doctrinal and moral beliefs in a subjective and relativistic manner, leaving them devoid of the original content. As Fr George Tyrrell SJ predicted a century ago, "Rome cannot be destroyed in a day, but it is necessary to make it fall into dust gradually and inoffensively, then we will have a new Religion and a new Decalogue." Today Tyrrell is largely rehabilitated by his brother Jesuits. The new religion will dialogue with anyone except those who stand by Catholic Tradition. The mantra "the liturgical reform is irreversible" and the "New Order of Mass is the richest form of the Mass in history" is not dissimilar to the empty, ugly, untrue dogmas of the Chinese communist party which has the Vatican in its financial control.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">What are the hallmarks of this new ideological religion? They are all around us in this present moment of history. The new ideology promotes the idea that "God wills diversity of religion." Excepting for His "permissive will" this goes against everything objectively stated in both the Gospel and the Koran of Islam. The new faith deplores proselytism, thus thrusting a dagger into the church's missionary nature, destroying the real nature of evangelisation. Furthermore the new faith, by moral ambiguity, devalues marriage and family life by allowing access to the sacraments after divorce and remarriage. By confusing "loving the sinner and hating the sin", it opens the door to betraying the long held Gospel belief in the indissolubility of marriage. Furthermore it welcomes recognition of homosexual unions, even denying that chastity is possible! This new approach has transformed the Pontifical Academy of Life into the Pontifical Academy of 'Choice', thus negating the remarkable contribution of Pope John Paul in his Encyclical <i style="max-width: 100%;">Evangelium Vitae</i>. The new religion is man centred, humanist, with no seeming necessity for the Atonement of Christ whose Divinity is devalued.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">Finally the title used by many previous popes and even discussed by the second Vatican Council, of Our Lady 'Mediatrix of graces', is to be discarded. She is but a mother. Here we have the neo-Protestant, de-supernaturalised religion evident for all to see. The present situation reminds me of the scene in CS Lewis in his <i style="max-width: 100%;">Last Battle</i>, in which a baboon covers himself in the skin of a lion proclaiming himself to be Aslan, showing forth the age of the antichrist. The commissars see the extraordinary growth, potential and fruits of the Old Mass in just 14 years as a threat to their pseudo faith which patently does not work.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">Do not despair. In England the faith in the 16th century was abruptly cancelled, being replaced by a new Religion and Catholics persevered underground waiting for a second spring that happened ages later. In Egypt despite the rest of the whole of North Africa ceasing to be Christian, the Copts amazingly survive, despite continual persecution.</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">Our Blessed Lady is the 'Conqueror of all Heresies!'</span></p> <p style="max-width: 100%;"><span lang="EN-GB" style="max-width: 100%;">She and Saint Joseph, the 'Patron of Times of Crisis', will see us through this diabolical incursion into the enfeebled Church of God today. He alone wins the Victory!<o:p style="max-width: 100%;"></o:p></span></p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-72617788288550745202021-12-24T22:10:00.001+11:002021-12-24T22:10:27.337+11:00RORATE CÆLI: “Pomposity cannot stand ridicule”: A canon lawyer draws lessons from Communist history<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/2021/12/pomposity-cannot-stand-ridicule-canon.html?m=1"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI: "Pomposity cannot stand ridicule": A canon lawyer draws lessons from Communist history</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/2021/12/pomposity-cannot-stand-ridicule-canon.html?m=1">https://rorate-caeli.blogspot.com/2021/12/pomposity-cannot-stand-ridicule-canon.html?m=1</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">"Pomposity cannot stand ridicule": A canon lawyer draws lessons from Communist history</h1> <div class="clear" style="max-width: 100%; clear: both;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhnsEqbtg_EUUss30Ysf9YMmc5m2crlYOUZ0rC85xDkLAbmxtx-z_EBldd6oNXGvoOc_IntGDlqItBnaSDJ3JHTlo0qtmHgDLMmBdFiFwYBRVfyD_B4mwxDYYE9sWEq5zCRfck1CRtBiNAGZrwlsawAZBlNDh1KVv0h3fp8yJobIP0sTJxlCA=s1024" imageanchor="1" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="1014" data-original-width="1024" height="433" src="https://blogger.googleusercontent.com/img/a/AVvXsEhnsEqbtg_EUUss30Ysf9YMmc5m2crlYOUZ0rC85xDkLAbmxtx-z_EBldd6oNXGvoOc_IntGDlqItBnaSDJ3JHTlo0qtmHgDLMmBdFiFwYBRVfyD_B4mwxDYYE9sWEq5zCRfck1CRtBiNAGZrwlsawAZBlNDh1KVv0h3fp8yJobIP0sTJxlCA=w437-h433" width="437" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><p style="max-width: 100%;">My last semester in college, I took a seminar class on Eastern Europe since the Second World War, led by a strong apologist for the communist government in power at that time (but soon to collapse). I took the class a bit unwillingly—it was the most palatable seminar that fit into my schedule. I endured the class, which largely entailed 1980's yuppie students arguing with our boomer prof about the strength and weakness of capitalism vs. communism.</p><span style="max-width: 100%;"><a name="more" style="text-decoration: none; max-width: 100%;"></a></span><p style="max-width: 100%;"></p><p style="max-width: 100%;">I had no idea at the time that that class would become the most useful class of my college career.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">We read works by Milan Kundera and Vaclav Havel among others and looked at the samizdat press and the underground economy. We discussed the Polish union movement and the role of the Catholic Church in supporting religious and individual freedom. Those "subversives" who, in the professor's view, were ruining things for everyone else became my heroes.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Over thirty years later, I find myself re-reading those books and studying the practices of those subversives to help me deal with the world I currently live in—both secular and ecclesiastical.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The recent news that that Holy See has made known its interest in what parishes advertise in their bulletins (after sixty years of parishes advertising blatant heresy and heterodoxy with impunity) reminds me of the Lithuanian Soviet government's requirement that religious entities pass every alteration of their churches through a labyrinthine approval process, designed specifically to halt alterations and frustrate religion. The response of the Lithuanian Catholics at the time: inundate the bureaucracy with a flood of requests. The priest's chair needs to be moved ten inches forward, then the kneeler needs to be moved three feet to the left, then the potted plant that was next to the kneeler needs to be moved to the other side of the sanctuary, then the lamp that was on the other side of the sanctuary needs to be moved down one step... and so on. If the forms needed to be filled out in triplicate, there was a small army of church ladies who filled out every last line on the forms so that Father could drop off the 180 requests to the office for processing—standing in line with another 50 priests behind him requesting the same sort of alterations. The government backed off, and eventually the whole system collapsed.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The most important tool the Eastern Europeans—especially the Czechs and Slovaks—used against the system was humor. They laughed at the insanity of the bureaucracy and the hubris and self-importance of the leadership. The smiled wryly when they were being upbraided for their unpatriotic ways. They met the bombast of the self-decorated and self-congratulating solons with a chuckle and a knowing wink to their confreres. Many suffered, and suffered unspeakably, and their suffering should not be minimized, but the point it: pomposity cannot stand ridicule.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The best way to expose the deviant corruption of authoritarians is not to engage them in arguments, but rather to roll one's eyes, ignore what one can ignore, and carry on with one's life. In due time—usually shorter than imagined—it collapses under the weight of its own absurdity.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Fr. Timothy T. Ferguson, JCL, STL</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-40868810139482072962021-12-23T21:42:00.001+11:002021-12-23T21:42:22.292+11:00RORATE CÆLI: Article: "Legal Considerations on the motu proprio Traditionis Custodes" - Restrictions demand strict interpretation<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/2021/07/article-legal-considerations-on-motu.html?m=1"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI: Article: "Legal Considerations on the motu proprio Traditionis Custodes" - Restrictions demand strict interpretation</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/2021/07/article-legal-considerations-on-motu.html?m=1">https://rorate-caeli.blogspot.com/2021/07/article-legal-considerations-on-motu.html?m=1</a><br><br></div><div id="article" role="article" style="text-rendering: optimizeLegibility; font-family: -apple-system-font; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="system exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">Article: "Legal Considerations on the motu proprio Traditionis Custodes" - Restrictions demand strict interpretation</h1> <p style="max-width: 100%;"> by Fr. <i style="max-width: 100%;">Pierre Laliberté</i>, J.C.L.*</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">1. Principles</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The motu proprio "<b style="max-width: 100%;"><a href="https://rorate-caeli.blogspot.com/2021/07/urgent-anti-summorum-motu-proprio.html" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Traditionis Custodes</a></b>" was issued by Pope Francis on 16 July 2021, along with an accompanying letter.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">As a restrictive decree, this present motu proprio of Pope Francis should be interpreted strictly, in accord with the legal maxim Regula Juris 15 (<i style="max-width: 100%;"><b style="max-width: 100%;">odiosa restringenda, favorabilia amplificanda</b></i>). Interestingly, there is no vacatio legis on the document either.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Pope Francis indicates in the first paragraph that the bishops constitute the principle of unity of the particular churches and govern them through the proclamation of the Gospel. As the specified end of the document is the "constant search for ecclesial communion", it would also appear that hermeneutically, this document should be interpreted in a way which genuinely fosters ecclesiastical communion between the faithful, priests, and bishops, and does not promote negative feeling and ill-will amongst any members of the Christian faithful who are attached to the traditional liturgical forms.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;"><b style="max-width: 100%;">It is worthwhile to indicate what this motu proprio does not place restrictions upon.</b> No mention whatsoever is made of the pre-conciliar Breviarium Romanum, Pontificale Romanum and Rituale Romanum. No express abrogation is made of any notable document concerning the traditional Roman Missal, and such abrogation should not therefore be implied. <b style="max-width: 100%;"><u style="max-width: 100%;">The traditional Missal remains, as it always was, never abrogated.</u> The rights established by Quo Primum, by the theological and liturgical tradition of the Western rites, and immemorial custom remain intact.</b> No mention is made of the traditional rites of the various religious communities (Dominican, Carmelite, Praemonstratensian, etc.) nor those of the ancient sees (Ambrosian, Lyonnais, etc.). There is no indication that the right of a priest to celebrate privately according to the 1962 missal is in any way infringed.<span style="max-width: 100%;"></span></p><a name="more" style="text-decoration: none; max-width: 100%;"></a><p style="max-width: 100%;"></p><p style="max-width: 100%;">When read in comparison with the extensive granting of rights conceded by Summorum Pontificum and clarified and expanded by Universae Ecclesiae, when there is no express revocation of these rights indicated by Pope Benedict XVI, one must conclude canonically that they still exist. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">There is a serious lack of clarity in this document which this brief analysis will attempt to address, and it is evident that its ambiguities will be, sadly, taken advantage of by those with less than a genuine love for the Church, her faithful people, and her heritage.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">2. Documentary Analysis</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 1, discussing the liturgical books promulgated by Sts. Paul VI and John Paul II, indicates that they are the "unique expression of the lex orandi of the Roman Rite." In the absence of any indication to the contrary, one must conclude that the status of the Extraordinary Form liturgical books remains intact.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 2 recognizes the diocesan bishop as the "moderator, promoter, and guardian of the whole liturgical life of the particular Church." This is true and has always been the case. This article merely recognizes that the bishop regulates the general liturgical life of the diocese, which encompasses also the use of the pre-conciliar Missale Romanum, and to authorize its use, just as a bishop would authorize the right of any priest to celebrate the liturgy.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">In considering Article 3, it is worthwhile to note that the provisions of this article refer to the "Missal antecedent to the reform of 1970." Strictly understood, the Missal antecedent to the reform of 1970 is the editio typica of 1965 with the alterations of Tres abhinc annos of 4 May 1967. This is not the 1962 Missal. To this author's knowledge, the 1965 missal is used hardly, if ever.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 3, number 1 asserts that "these groups do not deny the validity and legitimacy of the liturgical reform dictated by Vatican Council II and the Magisterium of the Supreme Pontiffs." This should not pose a problem, as the fundamental principle of the liturgical reform, antecedent to any changes, as indicated in Sacrosanctum Concilium 4, remains that "in faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way."</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 3, number 2 notes that the bishop of the diocese is to designate one or more locations where the faithful adherents of these groups [which celebrate according to the Missal antecedent to the reform of 1970] may gather for the Eucharistic celebration, not taking place in the parochial churches and not erecting new personal parishes. This remains unclear legally, as it could merely be implied as a restriction placed upon the 1965 editio typica. While the text indicates that these groups may gather "not in the parochial churches and without the erection of new personal parishes", there remain any number of other locations where such celebrations may take place.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 3, number 3 indicates that the bishop can establish the days on which Eucharistic celebrations are permitted according to the 1962 Missal. There is no indication given that the right of a priest to do so is infringed. The bishop also can make such a designation. And as is the case in virtually all communities where the Extraordinary Form is celebrated, the readings are typically proclaimed in the vernacular according to the provisions established in Universae Ecclesiae 26: "As foreseen by article 6 of the Motu Proprio Summorum Pontificum, the readings of the Holy Mass of the Missal of 1962 can be proclaimed either solely in the Latin language, or in Latin followed by the vernacular or, in Low Masses, solely in the vernacular." Number 4 indicates that a priest should be appointed who is "suited for this responsibility", and gives examples of the positive characteristics which should be inherent in such a priest.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 3, number 5 and 6 descibe how the bishop is to positively guide the growth of such communities and parishes, namely to ensure that they are "effective for their spiritual growth" and to "determine whether or not to retain them." Of course, the accent here is on the positive: bishops should encourage the effectiveness of the growth of such communities and parishes. The following subsection notes that there is also no strict forbidding of bishops to authorize the establishment of new groups, but rather merely to "take care" not to authorize their establishment.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 4 establishes a distinction between those ordained subsequent to 16 July 2021 who "should" submit a request to the diocesan bishop, who will consult the Apostolic See, and those ordained previously. There is no indication that these newly ordained priests must do so, and no indication of penalties to which they would be subject if they were not to do so. This is a hortatory, not a compulsory, statement. Similarly, those ordained prior to 16 July 2021 are also encouraged in article 5 to request from the diocesan bishop the faculty to continue to celebrate according to the traditional Missal. Again, these two (2) articles should be read in a way which, in accordance with the express aims of the present motu proprio, would foster the positive growth and understanding in communion between priests and their bishops.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Article 6 asserts that the institutes of consecrated life and societies of apostolic life previously under the purview of the Pontifical Commission Ecclesia Dei now are under the jurisdiction of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, and article 6 asserts the competence of the Congregation for Divine Worship and the Discipline of the Sacraments, as well as the aforementioned Congregation, over the observance of these provisions.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;"><b style="max-width: 100%;">While the final article of this motu proprio appears rather sweeping in its abrogation of "previous norms, instructions, permissions and customs that do not conform to the provisions of the present Motu Proprio", it should be reiterated that the provisions of this present motu proprio are restrictions which demand strict interpretation.</b></p><p style="max-width: 100%;"></p><p style="max-width: 100%;"><i style="max-width: 100%;">*Pseudonym for a Priest and Canon Lawyer in the Latin Church</i></p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-12709579324705503772021-12-23T21:41:00.000+11:002021-12-23T21:42:00.500+11:00RORATE CÆLI: IMPORTANT ARTICLE: LEGAL CONSIDERATIONS ON THE RESPONSA ON TRADITIONIS CUSTODES - "Congregation cannot make authoritative interpretations. Juridical status of document highly questionable, does not have legally binding force."<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/2021/12/important-article-legal-considerations.html?m=1"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI: IMPORTANT ARTICLE: LEGAL CONSIDERATIONS ON THE RESPONSA ON TRADITIONIS CUSTODES - "Congregation cannot make authoritative interpretations. Juridical status of document highly questionable, does not have legally binding force."</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/2021/12/important-article-legal-considerations.html?m=1">https://rorate-caeli.blogspot.com/2021/12/important-article-legal-considerations.html?m=1</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">IMPORTANT ARTICLE: LEGAL CONSIDERATIONS ON THE RESPONSA ON TRADITIONIS CUSTODES - "Congregation cannot make authoritative interpretations. Juridical status of document highly questionable, does not have legally binding force."</h1>As a consequence, this Congregation cannot make authoritative interpretations. Responses, in particular this document, are neither general decrees nor instructions (canons 29-34). Such responses to dubia are not binding executive decisions. While the CDWDS has noted that their responses are official and represent the <i style="max-width: 100%;">mens Congregationis</i>, they should be seen as just that - an expression of the mind of the Congregation. Since these <i style="max-width: 100%;">Responsa</i> do not appear to have been approved "<i style="max-width: 100%;">in forma specifica</i>" by the Holy Father, they would not have binding force, and would only bind those who posed the <i style="max-width: 100%;">dubia</i>. Despite this document being "consented to" by the Holy Father, the juridical status of this document is highly questionable, and thus cannot be considered as having legally binding force. Some have even stated that the document is "<i style="max-width: 100%;">vox et praeterea nihil</i>."<span style="max-width: 100%;"><a name="more" style="text-decoration: none; max-width: 100%;"></a></span><div style="max-width: 100%;">Beyond the futility of attempting to ban the classical texts of the Roman Rite by brute force, the texts, as Fr. John Hunwicke notes, have an <i style="max-width: 100%;">auctoritas</i> which stems from their theological value, and thus cannot be suddenly revoked at legislative <i style="max-width: 100%;">fiat</i>. The theology of St. Bernard of Clairvaux, the writings of St. John of the Cross or Ste. Thérèse de Lisieux, the art of the great cathedrals - all of these monuments of the Catholic heritage cannot be revoked at will - <i style="max-width: 100%;">a fortiori</i> by those who do not possess legislative powers. Sheer force of will cannot ban sacred texts and prayers which have formed minds and wills unto sanctity.</div></div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-82647737311331345302021-12-23T09:30:00.001+11:002021-12-23T09:30:58.704+11:00It's Time to Occupy the Churches - OnePeterFive<div dir="ltr"><base href="https://onepeterfive.com/its-time-to-occupy-the-churches/"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>It's Time to Occupy the Churches - OnePeterFive</title><div class="original-url"><br><a href="https://onepeterfive.com/its-time-to-occupy-the-churches/">https://onepeterfive.com/its-time-to-occupy-the-churches/</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">It's Time to Occupy the Churches</h1><div class="metadata singleline" style="text-align: start; display: block; margin-bottom: 1.45em; margin-top: -0.75em; max-width: 100%;"><a href="https://onepeterfive.com/author/smcclinch/" rel="author" itemprop="url" class="byline" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><span itemprop="name" style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">Sean McClinch</span></a></div><div class="leading-image" style="max-width: 100%; margin-bottom: 1.15em; line-height: 1.5em; font-family: -apple-system-font; font-size: 0.75rem; color: rgba(0, 0, 0, 0.8);"><img src="https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-1500x1001.jpeg" alt="" srcset="https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-1500x1001.jpeg 1500w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-300x200.jpeg 300w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-899x600.jpeg 899w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-768x513.jpeg 768w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-1536x1025.jpeg 1536w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-2048x1367.jpeg 2048w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-640x427.jpeg 640w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-425x284.jpeg 425w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-650x434.jpeg 650w, https://onepeterfive.com/wp-content/uploads/2021/12/i-bzVgx4N-1400x935.jpeg 1400w" class="" style="max-width: 100%; height: auto; margin: auto; display: block; clear: both;" data-unique-identifier=""></div><p style="max-width: 100%;">This past summer, just before the God of Surprises ordained it be revealed that Grindr users' location data is accessible to the public, Pope Francis issued something unsurprising to traditional Catholics who didn't have their heads in the sand – <em style="max-width: 100%;">Traditionis Custodes</em>. I've heard and read a lot of things along the lines of this: "Now is the time to show our bishops how obedient we are. We all need to write letters to them thanking them for allowing us to have the Old Mass these past several years."</p> <p style="max-width: 100%;">I was struck, however, when one commentator compared this to submission to an abusive father. Who would submit to abuse from such a wicked father, especially if your brothers and sisters were also suffering? What if your children were attacked by an abusive father? Would you sit by and try to grovel with such a man?</p> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="10" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">We have been beaten by our own father in the name of mercy and marginalized in the name of unity. Abusing his office, he has transgressed our rights to the ancient Mass – what our forefathers bled and died to pass down to us.</p> <p style="max-width: 100%;">As a friend recently remarked to my wife and I, "Traditional liturgy is our birthright." I refuse to beg and grovel for what rightly belongs to my brethren and me by inheritance, just as I don't thank art museum curators for refraining from spray painting graffiti all over the Renaissance sculptures.</p> <p style="max-width: 100%;">And to any traditionalist Catholics who did send boot-licking letters to their shepherds (perhaps with an extra donation "just to show how devoted and appreciative we are") – it didn't work. On December 18, the Prefect of the Congregation for Divine Worship Archbishop, Arthur Roche, published his own iteration of "<a href="https://onepeterfive.com/a-supreme-moment-of-decision-courtesy-of-divine-worship/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">The Beatings Will Continue Until Morale Improves</a>." This document further restricts the celebration of sacraments such as ordinations, baptisms and Confirmations in the old rite.</p> <p style="max-width: 100%;">The Psalmist has some words for Trads during these dark times:</p> <blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;">And they repaid me evil for good: and hatred for my love. (Psalm 108)</p> <p style="max-width: 100%;">Blessed be the Lord my God, who teacheth my hands to fight, and my fingers to war… Send forth lightning, and thou shalt scatter them: shoot out thy arrows, and thou shalt trouble them. (Psalm 143)</p> <p style="max-width: 100%;">Judge thou, O Lord, them that wrong me: overthrow them that fight against me. Bring out the sword, and shut up the way against them that persecute me. (Psalm 34)</p></blockquote> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="0" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">Instead of trying to appease our enemies, traditional Catholics need to go to war with them. We have every reason in the world. My family discovered our diocesan TLM a dozen years ago. We have since donated sacrificially to it out of love year after year. We contributed to the new high altar and reredos; we took on our parish coffee hour with another family; we started to wake up early every week to bring our sons to serve the Solemn High Mass (they chide <em style="max-width: 100%;">us</em> if we move a bit too slowly for them Sunday mornings, fearing that they won't get to the sacristy in time).</p> <p style="max-width: 100%;">My wife and I have always been careful about detracting from the Holy Father within earshot of our children – we want to inculcate a healthy piety for the office of the Roman Pontiff even as we have a healthy understanding of its limits (and the sins of the occupant!).</p> <p style="max-width: 100%;">Two days after <em style="max-width: 100%;">Traditionis Custodes</em> was published, my family and I attended a TLM parish at one of our usual summer vacation spots. The priest there made his comments public about the Motu Proprio. On the car ride back to our rental condo, we finally explained to our kids how Pope Francis doesn't like the Latin Mass and was trying to put an end to it. My children, in their innocence, were flabbergasted.</p> <p style="max-width: 100%;">I imagine that my sons had assumed they were doing something good and noble every week as they buttoned up their cassocks, and hearing about the Motu Proprio was like finding out that their dad wasn't proud of them. There are times for righteous anger. If that incident didn't make my blood boil, I'd be something other than a man.</p> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="10" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">The enemies of Tradition detest what you and your family hold most dear, and they've made it clear that there will be no detente with us. We should reject out of hand any notion of assisting at "reverent" Novus Ordos with the idea that they'll reward us once we show them we can play nice.</p> <p style="max-width: 100%;">If you have a chip on your shoulder, leave it there. If you don't, get one.</p> <p style="max-width: 100%;">The fact that Pope Francis and the bad guys from <em style="max-width: 100%;">Windswept House </em>hate what we do should only embolden us further.</p> <p style="max-width: 100%;">And unless your bishop is one of those ignoring the directives of the Motu Proprio and its evil update, let him know you're a hair trigger-pull away from writing every check you make out in the name of your pastor with a note in the memo reading "Snow Plow Fund" or "Major Repairs." And when you do give, keep in mind that you're a nervous bureaucrat's pen stroke away from having your parish and community destroyed.</p> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="10" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">One particular section of Roche's Dubia response reveals much about their motivation: they allow a parish church to substitute for the TLM "when it is not possible to find a church." But, they stipulate, the "celebration should not be included in the parish Mass schedule, since it is attended only by the faithful who are members of the said group."</p> <p style="max-width: 100%;">It clarifies further that the "provisions are to "remind [the faithful] that this is a concession to provide for their good… <em style="max-width: 100%;">and not an opportunity to promote the previous rite</em>."</p> <p style="max-width: 100%;">They are afraid of us.</p> <p style="max-width: 100%;">This means, quite obviously, that we should keep promoting the TLM more than ever. Invite family members to see their nephews and grandsons serve. Take photos, and use every social media outlet we have at our disposal. We have the Modernists on their heels, and all of the momentum is on our side. Our enemies know that they <em style="max-width: 100%;">can't </em>promote their Mass the way that we can, ours. They know that their days are numbered. Their Novus Ordo funerals might very well double as funerals for the Novus Ordo itself.</p> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="5" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">Roche's explanatory note tells us what we already knew implicitly – beauty is like kryptonite to these philistines. We have the high altars, the columns of altar boys in their smart cassocks and surplices, the magnificent vestments made with love. We have Victoria's <em style="max-width: 100%;"><a href="https://youtu.be/9xPh-fXYAc4" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">O Magnum Mysterium</a></em> and gold patens. When confronted with Pope Francis' trademark scowl, we answer with my eldest son's freckled expression of pride as he finally achieves his promotion to Thurifer. Ours is the Church ancient and enduring. Theirs is in decline. Assail them with beauty and truth. They will be converted or lose their relevance.</p> <p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><div class="iframe-wrapper" style="height: 210.9375px; max-width: 100%;"><iframe loading="lazy" title="Victoria - O magnum mysterium - The Cambridge Singers" src="https://www.youtube.com/embed/9xPh-fXYAc4?feature=oembed" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture" allowfullscreen="" name="fitvid0" sandbox="allow-scripts allow-same-origin" style="height: 100%; width: 375px; max-width: 100%;"></iframe></div><p></p><p></p> <p style="max-width: 100%;">But don't ever, ever, think you will please God by showing them how meekly you're willing to whimper as they beat you. The Holy Mass gives glory to Jesus Christ, who was crucified for our sins. We don't imitate Him by being complicit in its destruction. Rather, we must drive the moneychangers out of the temple and overturn their tables (John 2:15).</p> <p style="max-width: 100%;">This is how our forefathers endured the abuse of the 1970s and passed down to us the Latin Mass. They didn't lay down and grovel. They fought like men of God.</p> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="0" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">***</p> <p style="max-width: 100%;">On April 12, 1977, Parisian traditionalists got sick of worshipping in the community hall the petty New Church bureaucrats relegated to them for the celebration of their banned Mass. So they did what any decent, God-fearing Catholics should – they processed into the church of St. Nicholas with priests, occupied it, and stayed there. Every living Trad should know by heart the exchange that occurred between the parish clergyman of St. Nicholas du Chardonnet and one of the occupying priests.</p> <blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;">'By what right do you come here?' asked one of the parish clergy.</p> <p style="max-width: 100%;">'We come,' replied Mgr. Ducaud-Bourget… 'In <em style="max-width: 100%;">Nomine Domini.</em>'<span class="converted-anchor" style="max-width: 100%;">[1]</span></p></blockquote> <p style="max-width: 100%;">When the police were called by the conciliar priests to expel the invaders, the police showed that they knew more about liturgy than the Congregation for Divine Worship does today. The police did nothing because, as they told the Novus Ordo priests about the Trads: "They're saying Mass and praying, that's what a church is for!"</p> <p style="max-width: 100%;">They also displayed that they were inhabiting a more Catholic, and less officious France, when a group of progressive clergy went to a police precinct to complain about the takeover. Requesting to speak with the officer in charge they were told he was unavailable, as he was attending Latin Mass at St. Nicholas.</p> <div class="clear" style="max-width: 100%; clear: both;"><div style="max-width: 100%;"><p style="max-width: 100%;">Advertisement - Continue Reading Below</p><ins data-ins-ad-unit="310129020211027T1152447239F8CA5A2877B420593B057A759934C2C" data-ins-ad-width="300" data-ins-ad-height="250" data-ins-firstviewrequired="1" data-ins-norefresh="0" data-ins-cmv-time="0" style="max-width: 100%;"></ins></div></div><p style="max-width: 100%;">If you're a traditionalist Catholic and think these early Trads went too far, consider for a moment how much of your hard-earned money, time and love you've given to your own parish community. Then consider the fact that it was because of all this <a href="https://onepeterfive.com/true-obedience-a-key-consideration-for-our-time/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">righteous "disobedience"</a> that our forefathers fought to pass down the Latin Mass that you now enjoy. They fought and were vindicated by the popes after Paul VI. They fought so hard that the popes were forced to reckon with them and give them the Latin Mass. It is only due to their fight that you have the Latin Mass at all. If you grovel now, our children will be deprived of what is rightfully theirs – the ancient Roman Rite of all the saints and doctors.</p> <p style="max-width: 100%;">Think of our fathers. Think of your children. And fight like a man.</p> <p style="max-width: 100%;">Deus Vult!</p> <p style="max-width: 100%;"><a href="https://aqg.smugmug.com/Pontifical-Latin-Mass-with-Bishop-Athanasius-Schneider/i-bzVgx4N/A" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><em style="max-width: 100%;">Photo by Alison Girone, used with permission. </em></a></p> <p style="max-width: 100%;"><span class="converted-anchor" style="max-width: 100%;">[1]</span> Michael Davies, The Remnant Newspaper, April 30 1977</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-71423030529739877092021-12-21T23:04:00.001+11:002021-12-21T23:04:17.129+11:00Fr Hunwicke's Mutual Enrichment: Anglican Orders<div dir="ltr"><base href="http://liturgicalnotes.blogspot.com/2016/07/anglican-orders.html?m=1"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>Fr Hunwicke's Mutual Enrichment: Anglican Orders</title><div class="original-url"><br><a href="http://liturgicalnotes.blogspot.com/2016/07/anglican-orders.html?m=1">http://liturgicalnotes.blogspot.com/2016/07/anglican-orders.html?m=1</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">Anglican Orders</h1> <p style="max-width: 100%;"> Since there have been some meetings in Rome in which a call has been made for 'Rome' to reconsider the matter of Anglican Orders, perhaps I might offer one or two remarks.</p><p style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">Firstly</b></span>: I suspect the motives of those involved. Possibly, some of them hope to set aside the negative judgement of S John Paul about the 'ordination' of women. Because, believe me, if Rome were suddenly to say "OK; we accept <b style="max-width: 100%;"><i style="max-width: 100%;">male</i></b> Anglican priests" the discrimination involved in this would cause a great wave of anti-Roman <i style="max-width: 100%;">animus</i> in Anglicanism which would trump even the anti-Romanism of the 1500s. </p><p style="max-width: 100%;">So this iniative is probably an oblique move to subvert the Church's teaching on the impossibility of women validly receiving the Sacrament of Order.</p><p style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">Secondly</b></span>: since Anglicans officially (see below) accept the equivalence of their ministries with those of the Protestant ecclesial bodies, it would be illogical for the Catholic Church to accept Anglican Orders while continuing to reject the ministries of Protestant ecclesial bodies.</p><p style="max-width: 100%;">So this initiative is probably an oblique way of subverting the entire teaching of the Catholic Tradition on the Sacrament of Holy Order. </p><p style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;">Thirdly</span>: </b>We need to recall exactly where we currently are in regard to Anglican Orders.</p><p style="max-width: 100%;">(1) It was the view of pope Leo XIII that Anglican Orders were null and void, in the sense that they were not identical with the sacerdotal Orders which the Church considers herself to inherit from the Apostles. That is still the official juridical view of the Catholic Church.<br style="max-width: 100%;"> <br style="max-width: 100%;"> (2) What is often not noticed is that <b style="max-width: 100%;">this is also now the view of the Church of England</b>. Since the 1990s, the Church of England has entered into formal relationships with ecclesial bodies which undoubtedly lack Catholic Orders. The '<span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;">Porvoo</span></b></span>' arrangement inserts her into the <span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;">Porvoo Communion</span></b></span> in which, even where there is a quasi-episcopal structure, that 'episcopate', in Norway and Denmark, can make no claim to Apostolic Succession (as Professor Tighe has demonstrated, the same is <i style="max-width: 100%;">almost certainly</i> true even of the Swedish Church, of which more optimistic judgements had previously been officially made by the Church of England). And ordinations in Scandinavia are not <i style="max-width: 100%;">exclusively</i> performed by Bishops (but sometimes by cathedral deans). (It is also worth looking at the published text of the Anglican-Methodist Covenant, in which, instead of even a perfunctory attempt to show that the Methodists believe the same as Anglicans about Holy Order, there is ... believe it or not!! ... a cheerful assurance for Methodists that Anglicans don't believe anything different from what Methodist legal documents teach in their careful repudiation of a sacerdotal priesthood!)<br style="max-width: 100%;"> <br style="max-width: 100%;"> (3) Faced with a very similar threat in the 1940s (at that time, the threat was posed by the 'CSI', a proposed pan-Protestant body called the Church of South India), <span style="max-width: 100%;"><b style="max-width: 100%;">Dom Gregory Dix</b></span>, a robust defender of the validity of Anglican Orders, wrote: "As regards the question of Orders, what these proposals amount to is <span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">an official Anglican admission that Pope Leo XIII was right after all </b></span></span>in his fundamental contention in <i style="max-width: 100%;">Apostolicae Curae</i>. In spite of face-saving phrases about 'the Apostolic Ministry' and the future confining of the act of Ordaining to men styled 'Bishops' [in fact, the Porvoo Scandinavians did not even undertake this], we would be committed to a formal declaration that by 'Bishops, Priests, and Deacons' <i style="max-width: 100%;">could</i> be meant only the new sixteenth-century conception of the Ministry disguised under the old titles ... And, whether we like it or not,<span style="max-width: 100%;"><b style="max-width: 100%;"> <span style="max-width: 100%;">that would be to justify Leo XIII</span></b></span><span style="max-width: 100%;"> </span>in the teeth of all our own past history. Thus, <span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;">if these proposals were to be put into practice, the whole ground for believing in the the Church of England which I have outlined would have ceased to exist ...</span></b> "</span><br style="max-width: 100%;"> <br style="max-width: 100%;"> (4) The other major Anglican theologian who mounted a persuasive defence of Anglican Orders was <span style="max-width: 100%;"><b style="max-width: 100%;">Dr Eric Mascall</b>. <span style="max-width: 100%;">He wrote: "When the preface to the Anglican ordinal declared that its purpose was the continuation of the threefold ministry which had existed 'from the Apostles' time', it was <span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">pointing to</b></span></span> a concrete recognisable entity ... there was a lot to be said for avoiding theoretical statements ... and for <span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">pointing instead to the concrete reality</b></span></span> which it was intended to perpetuate ... To the question 'what does ordination effect?' the fundamental answer is given ... by <span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">pointing to priests</b></span></span>. ... defining it by <span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">telling you where it is and inviting you to go and look at it</b></span>.</span>"</span></span><br style="max-width: 100%;"> <br style="max-width: 100%;"> <span style="max-width: 100%;"><span style="max-width: 100%;">Well, the Church of England has, since the 1990s, certainly made quite a business of <span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;">pointing to concrete realities </b></span>and <span style="max-width: 100%;"><b style="max-width: 100%;">defining </b><span style="max-width: 100%;">her views on</span><b style="max-width: 100%;"><span style="max-width: 100%;"> </span>priesthood</b></span> by <span style="max-width: 100%;"><b style="max-width: 100%;">telling us where it is and inviting us to go and look at it</b></span></span>. And where her formal, synodical pointing finger points to is to Denmark and Norway and Sweden.</span></span><br style="max-width: 100%;"> <br style="max-width: 100%;">(5) But Scandinavia is a long, long, long way ... well, perhaps not so very far away. But Scotland is undoubtedly even closer. And the "Columba agreement" ... We all know how "Columba" will end: another of these concordats the essential meaning of which will be that Anglican priests are identical to Protestant ministers; that an ecclesial body without an episcopal polity is no less "Church" than a body that thinks it has one. The Church of England has been saying this, ever more often, with greater force, and with regard to geographically closer or more significant bodies, ever since the poor little Jerusalem Bishopric so upset S John Henry Newman ... through South India in the 1950s ... and Scandinavia in the 1990s. <span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;">How many times <i style="max-width: 100%;">does</i> the C of E have to say the same thing before those of its members who call themselves "Catholics" realise that it really <i style="max-width: 100%;">does</i> mean what it keeps on and on saying?</span></b></span></p><p style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;"> </span></b></span><br style="max-width: 100%;"> <br style="max-width: 100%;"> <span style="max-width: 100%;"><span style="max-width: 100%;">Porvoo, not the ordination of women, was the point at which I realised that the Church of England was not a body in which I could have a permanent home; after that, the practical question was simply how to get out, acting corporately rather than as an individual; a question so graciously answered by Benedict XVI. <span style="max-width: 100%;"><b style="max-width: 100%;"> </b></span></span></span><br style="max-width: 100%;"> <b style="max-width: 100%;"><br style="max-width: 100%;"></b> <b style="max-width: 100%;">The Church of England <i style="max-width: 100%;">officially </i>agrees with the judgment that Leo XIII made, that its orders are no different from the orders of all the Protestant bodies. Those who retain a Catholic doctrine of Holy Order, and still remain in the Church of England, can only do so by saying that the Church of England, and Leo XIII, were <i style="max-width: 100%;">both</i> wrong; and that "<i style="max-width: 100%;">I </i>understand Catholic teaching about Sacramental validity better than did Leo XIII; and, although the C of E <i style="max-width: 100%;">says</i> that its ministry is equivalent to Protestant ministries, </b><b style="max-width: 100%;"><span style="max-width: 100%;"><i style="max-width: 100%;">I</i> know better."</span></b><br style="max-width: 100%;"> <br style="max-width: 100%;"> <span style="max-width: 100%;"><span style="max-width: 100%;"><span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;">Logically tenable ... but what a very uncomfortably <i style="max-width: 100%;">ego contra mundum</i> position to hold! I know, because I've been there!</span></b></span></span></span></span><br style="max-width: 100%;"> <span style="max-width: 100%;"><span style="max-width: 100%;"><span style="max-width: 100%;"><span style="max-width: 100%;"><b style="max-width: 100%;"><span style="max-width: 100%;"><br style="max-width: 100%;"></span></b></span></span></span></span> </p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-34458819370772661652021-12-21T13:25:00.001+11:002021-12-21T13:25:50.016+11:00New Liturgical Movement: Notre Dame 2.0 and Missale Romanum 2.0<div dir="ltr"><base href="https://www.newliturgicalmovement.org/2021/12/notre-dame-20-and-missale-romanum-20.html?m=1#.YcE7FOQ8aEc"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>New Liturgical Movement: Notre Dame 2.0 and Missale Romanum 2.0</title><div class="original-url"><br><a href="https://www.newliturgicalmovement.org/2021/12/notre-dame-20-and-missale-romanum-20.html?m=1#.YcE7FOQ8aEc">https://www.newliturgicalmovement.org/2021/12/notre-dame-20-and-missale-romanum-20.html?m=1#.YcE7FOQ8aEc</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">Notre Dame 2.0 and Missale Romanum 2.0</h1><div class="leading-image" style="max-width: 100%; margin-bottom: 1.15em; line-height: 1.5em; font-family: -apple-system-font; font-size: 0.75rem; color: rgba(0, 0, 0, 0.8);"><img src="https://blogger.googleusercontent.com/img/a/AVvXsEjGJHByID_PiaUPNN1ULYRiLyut0pXHxOqlMV1Dk3U44yh3Yeio7Vo10tUOjQJnClwzpJYSD0MVfNdl2bu6Ao_s5cEMDvVM12m9_Kd1dpuYoxBb30UAK750XWbVrqN9pqnId5EyLEBUgMgbWZ-UBiGUTug8A-fd1cFUrLSQ-t96f7ybjN-6BA=w523-h348" class="" style="max-width: 100%; height: auto; margin: auto; display: block; clear: both;" data-unique-identifier=""></div>Notre Dame Cathedral has once again been in the news quite a bit. (I promise my readers that this article <i style="max-width: 100%;">will </i>come around to the subject on all of our minds, namely, the attack on the Roman Rite that was intensified by the CDW document released this past Saturday.) On the side of good news, <a href="https://onepeterfive.com/whats-happening-with-the-notre-dame-restoration-an-advent-2021-update/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Sharon Kabel</a> at <em style="max-width: 100%;">OnePeterFive</em> takes us through the wondrous things happening in the course of Notre Dame's painstaking structural restoration, in the categories of wood, acoustics, metal, glass, stone, structure, digital, and emotion. What a building and what a project! The artisans, art historians, and craftsmen obviously love the medieval masterpiece that they are privileged to study and repair. On the side of bad news, <a href="https://www.crisismagazine.com/2021/the-proposed-designs-of-notre-dames-interior-will-be-more-damaging-than-any-fire" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Auguste Meyrat</a> at <em style="max-width: 100%;">Crisis </em>tells us that (surprise, surprise) Catholic churchmen are in cahoots with liturgical and artistic modernists to produce an interior of hair-raising horror. <a href="https://www.lifesitenews.com/news/woke-notre-dame-cathedral-restoration-receives-french-govt-approval/" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Jeanne Smits</a>, the Paris correspondent of <i style="max-width: 100%;">LifeSiteNews</i>, furnishes details about the plan, which apparently has received preliminary approval, in spite of the <a href="https://rorate-caeli.blogspot.com/2021/12/a-new-threat-looms-over-notre-dame-de.html" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">impassioned protest</a> of over a hundred major French cultural figures. One can only hope and pray that better counsels will prevail, as they did for the replacement of the spire and the outside renovation.<br style="max-width: 100%;"><br style="max-width: 100%;">In an interesting article published last April at <em style="max-width: 100%;">PrayTell</em>, <a href="https://www.praytellblog.com/index.php/2019/04/30/notre-dame-2-0/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">James Hadley</a> made a brilliant case for architectural traditionalism and against artistic modernism. He quotes Jorge Otero-Pailos, Director and Professor of Historic Preservation at Columbia University Graduate School of Architecture, Planning and Preservation, who said that "heritage is a social process of making and remaking culture by interacting in and with sites and objects inherited with previous generations." Hadley comments:<br style="max-width: 100%;"><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);">While this in part is true, it also wrongly gives the impression that both heritage and culture are things we create based upon what we value or dis-value at any given moment. It implies that heritage has no inherent force or stability by which we "should" value it. As a result, contemporary society is left unfettered to destroy or remake past monuments as we see fit. We are simply playing at making new transient meanings and values based upon our shifting priorities and allegiances at the moment.</blockquote>He then turns to the Vatican's <em style="max-width: 100%;">Pontificia Commissione per i Beni Culturali della Chiesa</em> for guidance. The commission's body of directives on how old ecclesiastical buildings should be treated<br style="max-width: 100%;"><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);">understands ecclesiastical heritage not firstly as high artistic achievement, but as material witness to Christian belief. The object itself (be it a sculpture or building) expresses Christian belief, but more importantly, it records and projects the faith of the community which created it – it is the witness of the witnesses. Christian heritage is theologically rooted therefore in those who have seen and confessed Christ as Lord, and is theologically oriented to continuing that witness in the present. In this way, the pertinent question for church heritage is not how may we act upon it to our own ends, but how may we become present to its inner world of meaning, what in Italian is known as <em style="max-width: 100%;">valorizzazione</em>. In this paradigm there is a very real sense of <em style="max-width: 100%;">communio </em>with and between the present church, the object, and the Christian community of the past. To tamper with the material object, is to change the record of witness. A communion suggests respect, listening, and investigation. Not hubris, hegemony, and alteration. Oddly, no one would contend that in order to understand the past and make it relevant one should enter an archive and rewrite, erase or destroy documents. But this is exactly what we continuously do in the built environment (our church buildings bearing the brunt), and in so doing we falsify and destroy the underlying witness. In this process of alteration we ultimately erase ourselves since we are constantly born out of our pasts.</blockquote>Hadley notes that most of the proponents of super-modern renovations to Notre Dame (thankfully all rejected) believe that moderns are inescapably stuck in modernity and cannot relate any more to past styles as if they were present languages. Citing Catholics who believe that the right approach is to "innovate for God," to show that the community has something "new" to say, he remarks:<br style="max-width: 100%;"><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);">In a post-Christian West the necessary reflection called for by the Notre-Dame tragedy is not a question of "innovation" but of reclamation and witness. Reclaiming and fortifying our witness by understanding our past. When the fire broke out at the cathedral, the nearby monastic Fraternité de Jérusalem began signing the Litany of Saints in their church invoking the aid of French Christians of old whose faith had built Notre-Dame. They continued the litany until the flames were extinguished…. What I see at stake now is the preservation of the very possibility of religious imagination. It seems to me that what Christianity should be proposing at this time is not "innovation" but deep engagement with our past, by calling upon the people, faith, and wisdom, that created that which we postmodernists are now playing at. After all, the term innovate in its earlier Latin form meant more to "renew" than to "change." One is hard pressed to innovate with empty hands. We need our architectural and artistic past and we need to relearn it urgently.</blockquote>The end of Hadley's article is an eloquent appeal to abandon modern hubris and to sit at the feet of our ancestors in the Faith, who have something to teach us, who have indeed much to tell us that we have forgotten, to our impoverishment. Perhaps most of all, we need to be broken out of our temporal snobbery and the hidden heresy of perpetual progress. Every age is an age of progress, regress, and stasis, in different respects; and yet the most important truths, the truths by which we live and die, remain the same.<br style="max-width: 100%;"><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);">It now must be said again explicitly; Our ancestors, histories, material cultures, and built environments, have the right to be what they are. To not be re-interpreted, or reinvented. To exist today in their integrity without our pushy or hubristic updates, additions, and re-contextualization meant to sooth, temporarily mesmerize, or aggrandize ourselves… What this demands of us is humility, recognition that we are not inherently progressive in any positive way, that modernity is not innately better, that the junk we flood the earth with today, is not more enduring and meaningful than the artistry and faith of our past. We like the Russian Orthodox reformer of the 19th century, Ivan Kireevsky, cannot insist that the way forward is to change a past because we have forgotten it (Kireevsky, <em style="max-width: 100%;">Fragments</em>, 248-43). We must instead go to that place our ancestors built and learn to see it as they did, and thus bear testimony to it as eyewitnesses. And such is the case of Notre-Dame in Paris. Its restoration lies not in our changes to it, but in our submission to its form, wisdom, and witness.</blockquote><div class="clear" style="max-width: 100%; clear: both;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh9Tf8xYt7JEUL64j8-DGqe3gImOuRMqlHiXkh7n_gz0OdjFRUD0dBFQt7nBjYWe-eoa8JeSpMW_JPLe-tqzsI22qIWZHz9plYL73_JZE9-la4RAoykxB8pt22SHm3UeRdm-VvxV_rlK9hD-NGRlgwuNvkxDHVoerRONBcx9S7aCcvliW6SKQ=s800" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="800" data-original-width="682" height="445" src="https://blogger.googleusercontent.com/img/a/AVvXsEh9Tf8xYt7JEUL64j8-DGqe3gImOuRMqlHiXkh7n_gz0OdjFRUD0dBFQt7nBjYWe-eoa8JeSpMW_JPLe-tqzsI22qIWZHz9plYL73_JZE9-la4RAoykxB8pt22SHm3UeRdm-VvxV_rlK9hD-NGRlgwuNvkxDHVoerRONBcx9S7aCcvliW6SKQ=w380-h445" width="380" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><p style="max-width: 100%;">Could anyone read this impassioned plea for preserving the architectural integrity of Notre Dame cathedral and not think immediately of the even greater claim made on us by the greatest work of art known to the Western world—the Roman Rite of the Mass, and its panoply of attendant rites—whose integrity was so violently assaulted after the Second Vatican Council? Just go back and re-read the quotations from Hadley, but having in mind the liturgy instead of Notre Dame. There is a nearly one-for-one equivalency of concept and praxis.<br style="max-width: 100%;"><br style="max-width: 100%;">This, in turn, reminds me of one of the most splendid passages in the writings of John Senior:</p><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);">Whatever we do in the political or social order, the indispensable foundation is prayer, the heart of which is the Holy Sacrifice of the Mass, the perfect prayer of Christ Himself, Priest and Victim, recreating in an unbloody manner the bloody, selfsame Sacrifice of Calvary. What is Christian culture? It is essentially the Mass.<br style="max-width: 100%;"> That is not my or anyone's opinion or theory or wish but the central fact of 2,000 years of history. Christendom, what secularists call Western Civilization, is the Mass and the paraphernalia which protect and facilitate it. All architecture, art, political and social forms, economics, the way people live and feel and think, music, literature―all these things, when they are right, are ways of fostering and protecting the Holy Sacrifice of the Mass.<br style="max-width: 100%;"> To enact a sacrifice, there must be an altar, an altar has to have a roof over it in case it rains; to reserve the Blessed Sacrament, we build a little House of Gold and over it a Tower of Ivory with a bell and a garden round it with the roses and lilies of purity, emblems of the Virgin Mary ―<em style="max-width: 100%;">Rosa Mystica</em>, <em style="max-width: 100%;">Turris Davidica, Turris Eburnea, Domus Aurea, </em>who carried His Body and His Blood in her womb, Body of her body, Blood of her blood.<br style="max-width: 100%;"> And around the church and garden, where we bury the faithful dead, the caretakers live, the priests and religious whose work is prayer, who keep the Mystery of Faith in its tabernacle of music and words in the Office of the Church; and around them, the faithful who gather to worship and divide the other work that must be done in order to make the perpetuation of the Sacrifice possible—to raise the food and make the clothes and build and keep the peace so that generations to come may live for Him, so that the Sacrifice goes on even until the consummation of the world.</blockquote>The raging flames that burned up the spire and roof of the great medieval masterpiece of Notre-Dame in Paris, the fire that gutted its harmonious additions and renovations, provided us with a palpable image of what was done to that even greater masterpiece of medieval art (so to speak), the traditional Roman Rite, in the decade from about 1963 to 1973. The cathedral, after all, was created to house the Host and to provide a worthy space for the sacred liturgy. There would be no Notre Dame, no Chartres, not a single one of the great cathedrals, without the <em style="max-width: 100%;">usus antiquior</em>, as Marcel Proust recognized (see his important 1904 essay <i style="max-width: 100%;"><a href="https://www.wisebloodbooks.com/store/p117/Death-Comes-for-the-Cathedrals-by-Proust.html" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Death Comes for the Cathedrals</a></i>, recently published by Wiseblood Books with commentary by John Pepino and me, tying it in to the traditionalist movement today).<br style="max-width: 100%;"><br style="max-width: 100%;">It is therefore the very same instinct to wish to see Notre Dame restored to her glory and to wish to see the Roman liturgy restored to <em style="max-width: 100%;">its </em>glory; the same intuition that tells us there is something radically wrong with deconstructing and reconstructing our central act of prayer according to modernist or post-modernist proclivities.</div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-48178202956813689072021-12-19T13:56:00.001+11:002021-12-19T13:56:37.188+11:00Additional Notes from @FatherZ on the Dubious Dubia concerning “Traditionis custodes” | Fr. Z's Blog<div dir="ltr"><base href="https://wdtprs.com/2021/12/additional-notes-from-fatherz-on-the-dubious-dubia-concerning-traditionis-custodes/"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>Additional Notes from @FatherZ on the Dubious Dubia concerning "Traditionis custodes" | Fr. Z's Blog</title><div class="original-url"><br><a href="https://wdtprs.com/2021/12/additional-notes-from-fatherz-on-the-dubious-dubia-concerning-traditionis-custodes/">https://wdtprs.com/2021/12/additional-notes-from-fatherz-on-the-dubious-dubia-concerning-traditionis-custodes/</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">Additional Notes from @FatherZ on the Dubious Dubia concerning "Traditionis custodes"</h1><div class="metadata singleline" style="text-align: start; display: block; margin-bottom: 1.45em; margin-top: -0.75em; max-width: 100%;"><div class="byline" style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">Posted on</span> <a href="https://wdtprs.com/2021/12/additional-notes-from-fatherz-on-the-dubious-dubia-concerning-traditionis-custodes/" title="9:10 PM" rel="bookmark" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">18 December 2021</span></a> <span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">by</span> <span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><a href="https://wdtprs.com/author/fatherz/" title="View all posts by Fr. John Zuhlsdorf" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">Fr. John Zuhlsdorf</a></span></div></div> <div class="clear" style="max-width: 100%; clear: both;"><div data-a2a-url="https://wdtprs.com/2021/12/additional-notes-from-fatherz-on-the-dubious-dubia-concerning-traditionis-custodes/" data-a2a-title="Additional Notes from @FatherZ on the Dubious Dubia concerning "Traditionis custodes"" style="max-width: 100%;"><a href="/#facebook" title="Facebook" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Facebook</span></a><a href="/#twitter" title="Twitter" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Twitter</span></a><a href="/#copy_link" title="Copy Link" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Copy Link</span></a><a href="/#mewe" title="MeWe" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">MeWe</span></a><a href="/#email" title="Email" rel="nofollow noopener" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span style="max-width: 100%;">Email</span></a><a href="https://www.addtoany.com/share#url=https%3A%2F%2Fwdtprs.com%2F2021%2F12%2Fadditional-notes-from-fatherz-on-the-dubious-dubia-concerning-traditionis-custodes%2F&title=Additional%20Notes%20from%20%40FatherZ%20on%20the%20Dubious%20Dubia%20concerning%20%E2%80%9CTraditionis%20custodes%E2%80%9D" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"></span><span data-a2a-localize="inner,Share" style="max-width: 100%;">Share</span></a></div></div><p style="max-width: 100%;">My first reactions are <a href="https://wdtprs.com/2021/12/fr-zs-first-reactions-to-the-congregations-responses-to-the-dubia-about-the-implementation-of-traditionis-custodes/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">HERE</a>.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note One.</strong> The timing of these "<em style="max-width: 100%;">responsa</em>"… Merry Christmas everyone! It's as if they wanted to hurt people even more by making these changes close to such an important day, bound up with Midnight Masses and so forth. Ed Pentin pointed out that the day that Francis signed off on them, 18 November, was the Feast of the Dedication of the Basilicas of Sts. Peter and Paul, and on that very day there was a massive power outage that reduced St. Peter's to darkness.</p> <p style="max-width: 100%;"><img loading="lazy" src="https://wdtprs.com/wp-content/uploads/2021/12/21_12_18_Pentin_tweet.jpg" alt="" width="492" height="534" srcset="https://wdtprs.com/wp-content/uploads/2021/12/21_12_18_Pentin_tweet.jpg 492w, https://wdtprs.com/wp-content/uploads/2021/12/21_12_18_Pentin_tweet-276x300.jpg 276w" sizes="(max-width: 492px) 100vw, 492px" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Two.</strong> Speaking of Midnight Masses, one of the "questions" (<em style="max-width: 100%;">dubia</em>) asked if a priest can binate (say Mass twice in a day) and therefore say a TLM. The <em style="max-width: 100%;">responsum </em>(answer) was "Negative". So, a priest who says the Novus Ordo during a 24 hour period, cannot then say the TLM later in the day. Or, he can't say the TLM early and the Novus Ordo later. That means that, if Father has his own parish and takes care of his schedule, but another parish that has the TLM scheduled needs a celebrant – perhaps the usual priest is ill – he cannot be that celebrant. Screw you, "beloved faithful"!</p> <p style="max-width: 100%;">Mind you, I am pretty sure that can. 87 still applies: Diocesan Bishops can still dispense from this … IF… IF these dubia have any force of law, and I am not entirely convinced that they do, at least not universally. They were <em style="max-width: 100%;">not </em>published in <em style="max-width: 100%;">forma specifica</em>, for example. Responses to <em style="max-width: 100%;">dubia</em> are singular administrative acts that apply to the ones who asked the question. So, are they binding on everyone? Either way, they indicate the direction the Congregation is going.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Three.</strong> I ask you… who would put a question like that to the Congregation as a <em style="max-width: 100%;">dubium</em>? Who would worry about bination, for cryin' out loud? No. The question was concocted from within the Congregation or in collaboration precisely in order to slam another door on people's outstretched hands.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Four.</strong> One of the alleged <em style="max-width: 100%;">dubia</em> asked whether a priest who refuses to concelebrate, in particular the Chrism Mass, is allowed any concession to use the 1962 <em style="max-width: 100%;">Missale</em> at all. Guess what the answer is.</p> <p style="max-width: 100%;">Again… who would ask such a thing? Would a diocesan bishop? I doubt it. They have enough things to worry about apart from <em style="max-width: 100%;">forcing priests </em>to concelebrate. This is the sort of question that would come from a <em style="max-width: 100%;">pure ideologue</em>, maybe an academic, obsessed with uniformity, willing or not.</p> <p style="max-width: 100%;">Forcing the irrelevant side-issue of concelebration is like forcing a pinch of incense to the genius (divine guiding spirit) of the Emperor Domitian. The cult of the genius of the Emperor was tantamount, but just short of, worshiping a living Emperor as a god. Instead they offered worship to the Emperor's special tutelary demi-god. Those who refused to worship of semi-detached divinity of the Emperor were considered atheists undermining the contractual peace relationship with the gods, the <em style="max-width: 100%;">pax deorum</em>, maintained through rituals.</p> <p style="max-width: 100%;">The ideologues now forcing the issue of concelebration are like the officials at the time of Domitian forcing that pinch of incense, but now the genius of the Emperor is the "Spirit of Vatican II.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Five.</strong> An astute friends made this point about ordinations and the banning of the <em style="max-width: 100%;">Pontificale Romanum</em>.</p> <blockquote style="font-style: italic; max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;">Rituale yes, Pontificale no. VERY interesting. Cut the apostolic continuity of liturgy. The devil is doing this, in case you had any doubt.</p></blockquote> <p style="max-width: 100%;">Priests use the <em style="max-width: 100%;">Rituale</em>, but the <em style="max-width: 100%;">Pontificale </em>is used by <em style="max-width: 100%;">pontifices</em>, bishops. My friend is onto something. In making this move, the Congregation is attempting what the Enemy surely would do, if possible.</p> <p style="max-width: 100%;">Frankly, that means that this is crunch-time for bishops who are a) friendly toward Tradition in an authentic way (not the way indicated in the tragically mislabeled <em style="max-width: 100%;">TC)</em> or who are b) against pure and simple mean-spirited tyranny. Priests will have to stand up, but bishops have to stand up too.</p> <p style="max-width: 100%;">This is all a savage attack on the identity of <em style="max-width: 100%;">bishops</em>.</p> <p style="max-width: 100%;">And I'll wager that a lot of bishops out there are muttering the maledictory psalms at the Congregation today. These responses are going to cause bishops immense discomfort in their dioceses if they move to implement anything about them… and they <em style="max-width: 100%;">should</em>.</p> <p style="max-width: 100%;">People need to step up in great numbers and not be anything like silent in the face of this oppression. They must make their minds known and say what they are going to do or not do about it. I am in no way suggesting anything lacking in charity. As a matter of fact, I warmly counsel careful examination of conscience and frequent confession before acting on conviction.</p> <p style="max-width: 100%;">Shutting up is not an option. The issues are too important.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Six.</strong> Next, there is always more that they can do to hurt people. And they <em style="max-width: 100%;">will </em>do it, in time.</p> <p style="max-width: 100%;">This is a lovely Christmas present from them. That's how they roll. According to the <a href="https://wdtprs.com/2006/08/laws-of-the-house-of-god/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Fat Man's <em style="max-width: 100%;">Laws of the House of God</em></a>:</p> <p style="max-width: 100%;">VIII. They can always hurt you more.</p> <p style="max-width: 100%;">Keep looking down the line for the ways that they can hurt people.</p> <p style="max-width: 100%;">My prediction is that their knives will now turn to the traditional groups like the FSSP and ICK, etc. "Commissars" will be appointed over them, endowed with even to the point that they can unilaterally change the <em style="max-width: 100%;">Constitutions </em>of those groups. Hence, the commissars will expunge from those groups the right to have ordinations with the traditional <em style="max-width: 100%;">Pontificale Romanum</em>.</p> <p style="max-width: 100%;">Again, an attack on the identity of bishops.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Seven. </strong>One of the responses says that – friends, I am <em style="max-width: 100%;">not </em>making this up – if a bishop can't find a church or chapel for the Vetus Ordo, can the bishop ask the Congregation for dispensation so that it can be at a parish church. (Never mind that the bishop can apply can. 87 and do it himself.) The response is "Affirmative" but goes on to say that – really, I am not making this up – "such a celebration should not be included in the parish Mass schedule".</p> <p style="max-width: 100%;">The CDW now wants to regulate what is in parish bulletins?</p> <p style="max-width: 100%;">One response to this on twitter was excellent:</p> <p style="max-width: 100%;">Right after the Congregation's clown-car routine about not making the Mass know at the parish where it is taking place, is where we read…</p> <blockquote style="font-style: italic; max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;">There is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration: they are only meant to remind them that this is a concession to provide for their good…</p></blockquote> <p style="max-width: 100%;">A woman friend who is involved in a Catholic publishing concern told me they remind her of how the "mean girls" acted in the High School bathroom.</p> <p style="max-width: 100%;"><strong style="max-width: 100%;">Note Eight</strong>. Which leads to another point. I received this (slightly redacted) note:</p> <blockquote style="font-style: italic; max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;">It's not about the Liturgy. It's about traditional Church teaching against sodomy. Traditional liturgy is the visible "head out of the foxhole" for traditional teaching. And so they attack like terrorists – with paper decrees and faux dubia (interesting that there are some dubia that they are able to answer after all) and then run back into their safe spaces under baby milk factories and pre-schools, satisfied that they have triumphed over the oppressor. But like the other Romans two millennia ago as well as the Borg, they will learn that resistance is not futile and that Divine Truth always prevails.</p></blockquote> <p style="max-width: 100%;">This rings strongly with the truth.</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-30196968472126320562021-12-19T13:47:00.001+11:002021-12-19T13:47:56.330+11:00Dominica IV Adventus ~ I. classis Ad Sextam 12-19-2021<p align="center" class="header" style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span style="color: purple;">Dominica IV Adventus ~ I. classis<br></span><br><br><span class="bigtext" style="font-size: 1.2em;"><span style="color: maroon;">Ad Sextam</span></span> 12-19-2021</p><table border="0" align="CENTER" cellpadding="3" width="100%" style="font-size: 16px; -webkit-text-size-adjust: auto; color: rgb(0, 0, 0); font-family: "Times New Roman", Times, serif;"><tbody><tr><td valign="TOP" width="50%" id="L2"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Incipit</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Deus <span style="color: red;">☩</span> in adiutórium meum inténde.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Dómine, ad adiuvándum me festína.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glória Patri, et Fílio, * et Spirítui Sancto.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.<br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">A</span>llelúia.<br></span></td><td valign="TOP" width="50%" id="L2"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Start</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> O God, <span style="color: red;">☩</span> come to my assistance;<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> O Lord, make haste to help me.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glory be to the Father, and to the Son, * and to the Holy Ghost. <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> As it was in the beginning, is now, * and ever shall be, world without end. Amen.<br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">A</span>lleluia.<br></span></td></tr><tr><td valign="TOP" width="50%" id="L3"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Hymnus </span><br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">R</span>ector potens, verax Deus,<br>Qui témperas rerum vices,<br>Splendóre mane illúminas,<br>Et ígnibus merídiem:<br><br>Exstíngue flammas lítium,<br>Aufer calórem nóxium,<br>Confer salútem córporum,<br>Verámque pacem córdium.<br><br>* Præsta, Pater piíssime,<br>Patríque compar Únice,<br>Cum Spíritu Paráclito<br>Regnans per omne sǽculum.<br>Amen.<br></span></td><td valign="TOP" width="50%" id="L3"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Hymn</span> <br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">O</span> God of truth, O Lord of might,<br>Who orderest time and change aright,<br>Who send'st the early morning ray,<br>And light'st the glow of perfect day:<br><br>Extinguish thou each sinful fire,<br>And banish every ill desire;<br>And while thou keep'st the body whole,<br>Shed forth thy peace upon the soul.<br><br>* Almighty Father, hear our cry,<br>Through Jesus Christ, our Lord most High,<br>Who, with the Holy Ghost and thee,<br>Doth live and reign eternally.<br>Amen.<br></span></td></tr><tr><td valign="TOP" width="50%" id="L4"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Psalmi</span> <span class="annotation" style="font-size: 0.6em;">{ex Proprio de Tempore}</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Ant.</span> Erunt prava * in dirécta, et áspera in vias planas: veni, Dómine, et noli tardáre, allelúia.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Psalmus 118(81-96)</span><span class="annotation" style="font-size: 0.6em;"> [1]</span><br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:81</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Caph)</span> Defécit in salutáre tuum ánima mea: * et in verbum tuum supersperávi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:82</span> Defecérunt óculi mei in elóquium tuum, * dicéntes: Quando consoláberis me?<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:83</span> Quia factus sum sicut uter in pruína: * iustificatiónes tuas non sum oblítus.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:84</span> Quot sunt dies servi tui? * quando fácies de persequéntibus me iudícium?<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:85</span> Narravérunt mihi iníqui fabulatiónes: * sed non ut lex tua.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:86</span> Ómnia mandáta tua véritas: * iníque persecúti sunt me, ádiuva me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:87</span> Paulo minus consummavérunt me in terra: * ego autem non derelíqui mandáta tua.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:88</span> Secúndum misericórdiam tuam vivífica me: * et custódiam testimónia oris tui.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:89</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Laméd)</span> In ætérnum, Dómine, * verbum tuum pérmanet in cælo.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:90</span> In generatiónem et generatiónem véritas tua: * fundásti terram, et pérmanet.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:91</span> Ordinatióne tua persevérat dies: * quóniam ómnia sérviunt tibi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:92</span> Nisi quod lex tua meditátio mea est: * tunc forte periíssem in humilitáte mea.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:93</span> In ætérnum non oblivíscar iustificatiónes tuas: * quia in ipsis vivificásti me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:94</span> Tuus sum ego, salvum me fac: * quóniam iustificatiónes tuas exquisívi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:95</span> Me exspectavérunt peccatóres ut pérderent me: * testimónia tua intelléxi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:96</span> Omnis consummatiónis vidi finem: * latum mandátum tuum nimis.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glória Patri, et Fílio, * et Spirítui Sancto.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.<br></span></td><td valign="TOP" width="50%" id="L4"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Psalms</span> <span class="annotation" style="font-size: 0.6em;">{from the Proper of the season}</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Ant.</span> The crooked * shall be made straight, and the rough places plain; O Lord, come, and make no tarrying. Alleluia.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Psalm 118(81-96)</span><span class="annotation" style="font-size: 0.6em;"> [1]</span><br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:81</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Caph)</span> My soul hath fainted after thy salvation: * and in thy word I have very much hoped.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:82</span> My eyes have failed for thy word, * saying: When wilt thou comfort me?<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:83</span> For I am become like a bottle in the frost: * I have not forgotten thy justifications.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:84</span> How many are the days of thy servant: * when wilt thou execute judgment on them that persecute me?<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:85</span> The wicked have told me fables: * but not as thy law.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:86</span> All thy statutes are truth: * they have persecuted me unjustly, do thou help me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:87</span> They had almost made an end of me upon earth: * but I have not forsaken thy commandments.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:88</span> Quicken thou me according to thy mercy: * and I shall keep the testimonies of thy mouth.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:89</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Lamed)</span> For ever, O Lord, * thy word standeth firm in heaven.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:90</span> Thy truth unto all generations: * thou hast founded the earth, and it continueth.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:91</span> By thy ordinance the day goeth on: * for all things serve thee.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:92</span> Unless thy law had been my meditation, * I had then perhaps perished in my abjection.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:93</span> Thy justifications I will never forget: * for by them thou hast given me life.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:94</span> I am thine, save thou me: * for I have sought thy justifications.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:95</span> The wicked have waited for me to destroy me: * but I have understood thy testimonies.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:96</span> I have seen an end of all perfection: * thy commandment is exceeding broad.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glory be to the Father, and to the Son, * and to the Holy Ghost. <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> As it was in the beginning, is now, * and ever shall be, world without end. Amen.<br></span></td></tr><tr><td valign="TOP" width="50%" id="L5"><span class="black"><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Psalmus 118(97-112)</span><span class="annotation" style="font-size: 0.6em;"> [2]</span><br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:97</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Mem)</span> Quómodo diléxi legem tuam, Dómine? * tota die meditátio mea est.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:98</span> Super inimícos meos prudéntem me fecísti mandáto tuo: * quia in ætérnum mihi est.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:99</span> Super omnes docéntes me intelléxi: * quia testimónia tua meditátio mea est.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:100</span> Super senes intelléxi: * quia mandáta tua quæsívi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:101</span> Ab omni via mala prohíbui pedes meos: * ut custódiam verba tua.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:102</span> A iudíciis tuis non declinávi: * quia tu legem posuísti mihi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:103</span> Quam dúlcia fáucibus meis elóquia tua, * super mel ori meo!<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:104</span> A mandátis tuis intelléxi: * proptérea odívi omnem viam iniquitátis.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:105</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Nun)</span> Lucérna pédibus meis verbum tuum, * et lumen sémitis meis.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:106</span> Iurávi, et státui * custodíre iudícia iustítiæ tuæ.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:107</span> Humiliátus sum usquequáque, Dómine: * vivífica me secúndum verbum tuum.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:108</span> Voluntária oris mei beneplácita fac, Dómine: * et iudícia tua doce me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:109</span> Ánima mea in mánibus meis semper: * et legem tuam non sum oblítus.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:110</span> Posuérunt peccatóres láqueum mihi: * et de mandátis tuis non errávi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:111</span> Hereditáte acquisívi testimónia tua in ætérnum: * quia exsultátio cordis mei sunt.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:112</span> Inclinávi cor meum ad faciéndas iustificatiónes tuas in ætérnum, * propter retributiónem.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glória Patri, et Fílio, * et Spirítui Sancto.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.<br></span></td><td valign="TOP" width="50%" id="L5"><span class="black"><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Psalm 118(97-112)</span><span class="annotation" style="font-size: 0.6em;"> [2]</span><br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:97</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Mem)</span> How have I loved thy law, O Lord! * it is my meditation all the day.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:98</span> Through thy commandment, thou hast made me wiser than my enemies: * for it is ever with me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:99</span> I have understood more than all my teachers: * because thy testimonies are my meditation.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:100</span> I have had understanding above ancients: * because I have sought thy commandments.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:101</span> I have restrained my feet from every evil way: * that I may keep thy words.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:102</span> I have not declined from thy judgments, * because thou hast set me a law.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:103</span> How sweet are thy words to my palate! * more than honey to my mouth.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:104</span> By thy commandments I have had understanding: * therefore have I hated every way of iniquity.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:105</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Nun)</span> Thy word is a lamp to my feet, * and a light to my paths.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:106</span> I have sworn and am determined * to keep the judgments of thy justice.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:107</span> I have been humbled, O Lord, exceedingly: * quicken thou me according to thy word.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:108</span> The free offerings of my mouth make acceptable, O Lord: * and teach me thy judgments.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:109</span> My soul is continually in my hands: * and I have not forgotten thy law.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:110</span> Sinners have laid a snare for me: * but I have not erred from thy precepts.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:111</span> I have purchased thy testimonies for an inheritance for ever: * because they are the joy of my heart.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:112</span> I have inclined my heart to do thy justifications for ever, * for the reward.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glory be to the Father, and to the Son, * and to the Holy Ghost. <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> As it was in the beginning, is now, * and ever shall be, world without end. Amen.<br></span></td></tr><tr><td valign="TOP" width="50%" id="L6"><span class="black"><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Psalmus 118(113-128)</span><span class="annotation" style="font-size: 0.6em;"> [3]</span><br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:113</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Samech)</span> Iníquos ódio hábui: * et legem tuam diléxi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:114</span> Adiútor et suscéptor meus es tu: * et in verbum tuum supersperávi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:115</span> Declináte a me, malígni: * et scrutábor mandáta Dei mei.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:116</span> Súscipe me secúndum elóquium tuum, et vivam: * et non confúndas me ab exspectatióne mea.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:117</span> Ádiuva me, et salvus ero: * et meditábor in iustificatiónibus tuis semper.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:118</span> Sprevísti omnes discedéntes a iudíciis tuis: * quia iniústa cogitátio eórum.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:119</span> Prævaricántes reputávi omnes peccatóres terræ: * ídeo diléxi testimónia tua.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:120</span> Confíge timóre tuo carnes meas: * a iudíciis enim tuis tímui.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:121</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Ain)</span> Feci iudícium et iustítiam: * non tradas me calumniántibus me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:122</span> Súscipe servum tuum in bonum: * non calumniéntur me supérbi.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:123</span> Óculi mei defecérunt in salutáre tuum: * et in elóquium iustítiæ tuæ.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:124</span> Fac cum servo tuo secúndum misericórdiam tuam: * et iustificatiónes tuas doce me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:125</span> Servus tuus sum ego: * da mihi intelléctum, ut sciam testimónia tua.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:126</span> Tempus faciéndi, Dómine: * dissipavérunt legem tuam.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:127</span> Ídeo diléxi mandáta tua, * super aurum et topázion.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:128</span> Proptérea ad ómnia mandáta tua dirigébar: * omnem viam iníquam ódio hábui.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glória Patri, et Fílio, * et Spirítui Sancto.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Sicut erat in princípio, et nunc, et semper, * et in sǽcula sæculórum. Amen.<br><br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Ant.</span> Erunt prava in dirécta, et áspera in vias planas: veni, Dómine, et noli tardáre, allelúia.<br></span></td><td valign="TOP" width="50%" id="L6"><span class="black"><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Psalm 118(113-128)</span><span class="annotation" style="font-size: 0.6em;"> [3]</span><br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:113</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Samech)</span> I have hated the unjust: * and I have loved thy law.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:114</span> Thou art my helper and my protector: * and in thy word I have greatly hoped.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:115</span> Depart from me, ye malignant: * and I will search the commandments of my God.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:116</span> Uphold me according to thy word, and I shall live: * and let me not be confounded in my expectation.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:117</span> Help me, and I shall be saved: * and I will meditate always on thy justifications.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:118</span> Thou hast despised all them that fall off from thy judgments; * for their thought is unjust.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:119</span> I have accounted all the sinners of the earth prevaricators: * therefore have I loved thy testimonies.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:120</span> Pierce thou my flesh with thy fear: * for I am afraid of thy judgments.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:121</span> <span class="small-rubric" style="color: red; font-size: 0.6em;">(Ain)</span> I have done judgment and justice: * give me not up to them that slander me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:122</span> Uphold thy servant unto good: * let not the proud calumniate me.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:123</span> My eyes have fainted after thy salvation: * and for the word of thy justice.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:124</span> Deal with thy servant according to thy mercy: * and teach me thy justifications.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:125</span> I am thy servant: * give me understanding that I may know thy testimonies.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:126</span> It is time, O Lord, to do: * they have dissipated thy law.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:127</span> Therefore have I loved thy commandments * above gold and the topaz.<br><span class="small-rubric" style="color: red; font-size: 0.6em;">118:128</span> Therefore was I directed to all thy commandments: * I have hated all wicked ways.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glory be to the Father, and to the Son, * and to the Holy Ghost. <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> As it was in the beginning, is now, * and ever shall be, world without end. Amen.<br><br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">Ant.</span> The crooked shall be made straight, and the rough places plain; O Lord, come, and make no tarrying. Alleluia.<br></span></td></tr><tr><td valign="TOP" width="50%" id="L7"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Capitulum Responsorium Versus</span><span class="annotation" style="font-size: 0.6em;">{ex Proprio de Tempore}</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">1 Cor 4:3</span><br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">M</span>ihi autem pro mínimo est, ut a vobis iúdicer, aut ab humáno die: sed neque meípsum iúdico.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Deo grátias.<br><br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.br.</span> Osténde nobis, Dómine, * Misericórdiam tuam.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Osténde nobis, Dómine, * Misericórdiam tuam.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Et salutáre tuum da nobis.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Misericórdiam tuam.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glória Patri, et Fílio, * et Spirítui Sancto.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Osténde nobis, Dómine, * Misericórdiam tuam.<br><br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Meménto nostri, Dómine, in beneplácito pópuli tui.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Vísita nos in salutári tuo.<br></span></td><td valign="TOP" width="50%" id="L7"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Chapter Responsory Verse</span> <span class="annotation" style="font-size: 0.6em;">{from the Proper of the season}</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">1 Cor 4:3</span><br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">B</span>ut to me it is a very small thing to be judged by you, or by man's day; but neither do I judge my own self.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Thanks be to God.<br><br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.br.</span> Show us, O Lord, * thy mercy.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Show us, O Lord, * thy mercy. <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> And grant us thy salvation.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Thy mercy.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Glory be to the Father, and to the Son, * and to the Holy Ghost.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Show us, O Lord, * thy mercy.<br><br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Remember us, O Lord, in the favor of thy people.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Visit us with thy salvation.<br></span></td></tr><tr><td valign="TOP" width="50%" id="L8"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Oratio</span> <span class="annotation" style="font-size: 0.6em;">{ex Proprio de Tempore}</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Dómine, exáudi oratiónem meam.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Et clamor meus ad te véniat.<br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">O</span>rémus.<br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">E</span>xcita, quǽsumus, Dómine, poténtiam tuam, et veni: et magna nobis virtúte succúrre; ut per auxílium grátiæ tuæ, quod nostra peccáta præpédiunt, indulgéntia tuæ propitiatiónis accéleret:<br><span class="small-dropcap" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Q</span>ui vivis et regnas cum Deo Patre, in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Amen.<br></span></td><td valign="TOP" width="50%" id="L8"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Prayer</span> <span class="annotation" style="font-size: 0.6em;">{from the Proper of the season}</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> O Lord, hear my prayer.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> And let my cry come unto thee.<br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">L</span>et us pray.<br><span class="dropcap" style="color: red; font-size: 2em; font-weight: bold;">S</span>tir up, we beseech thee, O Lord, thy power, and come; make haste to our aid with thy great might; that, by the help of thy grace, that which is hindered by our sins may be hastened by thy merciful forgiveness.<br><span class="small-dropcap" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">W</span>ho livest and reignest with God the Father in the unity of the Holy Spirit, God, world without end.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Amen<br></span></td></tr><tr><td valign="TOP" width="50%" id="L9"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Conclusio</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Dómine, exáudi oratiónem meam.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Et clamor meus ad te véniat.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Benedicámus Dómino.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Deo grátias.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Fidélium ánimæ per misericórdiam Dei requiéscant in pace.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Amen.<br></span></td><td valign="TOP" width="50%" id="L9"><span class="black"><span class="title" style="color: red; font-size: 1.2em; font-style: italic; font-weight: bold;">Conclusion</span> <br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> O Lord, hear my prayer.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> And let my cry come unto thee.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> Let us bless the Lord.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Thanks be to God.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">V.</span> May the souls of the faithful, through the mercy of God, rest in peace.<br><span class="rubric" style="color: red; font-size: 1em; font-style: italic;">R.</span> Amen</span></td></tr></tbody></table>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-43736111442630525892021-12-19T13:39:00.001+11:002021-12-19T13:39:58.850+11:00Dominica IV Adventus ~ I. classis Ad Sextam 12-19-2021<span class="rubric" style="font-size: 16px; -webkit-text-size-adjust: auto; color: red; font-style: italic; font-family: "Times New Roman", Times, serif;">Psalm 118(113-128)</span><span class="annotation" style="-webkit-text-size-adjust: auto; font-size: 0.6em; font-family: "Times New Roman", Times, serif;"> [3]</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:113</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> </span><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">(Samech)</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> I have hated the unjust: * and I have loved thy law.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:114</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Thou art my helper and my protector: * and in thy word I have greatly hoped.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:115</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Depart from me, ye malignant: * and I will search the commandments of my God.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:116</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Uphold me according to thy word, and I shall live: * and let me not be confounded in my expectation.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:117</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Help me, and I shall be saved: * and I will meditate always on thy justifications.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:118</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Thou hast despised all them that fall off from thy judgments; * for their thought is unjust.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:119</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> I have accounted all the sinners of the earth prevaricators: * therefore have I loved thy testimonies.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:120</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Pierce thou my flesh with thy fear: * for I am afraid of thy judgments.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:121</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> </span><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">(Ain)</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> I have done judgment and justice: * give me not up to them that slander me.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:122</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Uphold thy servant unto good: * let not the proud calumniate me.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:123</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> My eyes have fainted after thy salvation: * and for the word of thy justice.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:124</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Deal with thy servant according to thy mercy: * and teach me thy justifications.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:125</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> I am thy servant: * give me understanding that I may know thy testimonies.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:126</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> It is time, O Lord, to do: * they have dissipated thy law.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:127</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Therefore have I loved thy commandments * above gold and the topaz.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="small-rubric" style="-webkit-text-size-adjust: auto; color: red; font-size: 0.6em; font-family: "Times New Roman", Times, serif;">118:128</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Therefore was I directed to all thy commandments: * I have hated all wicked ways.</span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="rubric" style="font-size: 16px; -webkit-text-size-adjust: auto; color: red; font-style: italic; font-family: "Times New Roman", Times, serif;">V.</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> Glory be to the Father, and to the Son, * and to the Holy Ghost. </span><br style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"><span class="rubric" style="font-size: 16px; -webkit-text-size-adjust: auto; color: red; font-style: italic; font-family: "Times New Roman", Times, serif;">R.</span><span style="font-size: 16px; -webkit-text-size-adjust: auto; font-family: "Times New Roman", Times, serif;"> As it was in the beginning, is now, * and ever shall be, world without end. Amen.</span>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-35297040866242717862021-12-19T10:12:00.001+11:002021-12-19T10:12:40.213+11:00New Liturgical Movement: The Last Stand of the Brezhnev Papacy<div dir="ltr"><base href="https://www.newliturgicalmovement.org/2021/12/the-last-stand-of-brezhnev-papacy.html?m=1#.Yb5q1eQ8aEc"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>New Liturgical Movement: The Last Stand of the Brezhnev Papacy</title><div class="original-url"><br><a href="https://www.newliturgicalmovement.org/2021/12/the-last-stand-of-brezhnev-papacy.html?m=1#.Yb5q1eQ8aEc">https://www.newliturgicalmovement.org/2021/12/the-last-stand-of-brezhnev-papacy.html?m=1#.Yb5q1eQ8aEc</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">The Last Stand of the Brezhnev Papacy</h1> <p style="max-width: 100%;">Merry Christmas, traddyland! Your present, which you knew was coming in one form or another, came early this year. The Congregation for Divine Worship has issued <a href="https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2021/12/18/0860/01814.html#ing" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">a series of clarifications to <i style="max-width: 100%;">Traditionis Custodes</i></a>, and they are, sadly, but not surprisingly, no less thoroughly, relentlessly and unapologetically specious and disingenuous as the original. Far be it from me to suggest that the timing of this document could not be better calculated to let the faithful who love the traditional worship of the Roman Church know that mercy and accompaniment are not for them. The document does that all by itself, not least when, in the process of ruthlessly marginalizing them, it declares that "There is no intention in these provisions to marginalise the faithful who are rooted in the previous form (sic) of celebration."</p>To add insult to injury, it is presented in the form of responses to "dubia" submitted by various bishops, so it turns out that the highest authorities of the Church have not forgotten how to answer a simple direct question after all. Far be it from me to suggest that these "dubia" happen to correspond fairly well (but not, thank God, completely) to the unnecessarily harsh interpretations of <i style="max-width: 100%;">Traditionis Custodes</i> which certain liturgists have been pushing for since July. In the end, it hardly matters where they come from, any more than <a href="https://remnantnewspaper.com/web/index.php/articles/item/5633-traditionis-custodes-separating-fact-from-fiction" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">the survey of bishops about the effects of <i style="max-width: 100%;">Summorum Pontificum</i> in the life of the Church</a> mattered. The intent to erase the Roman Rite is stated clearly and unmistakably, and the question of whether they intend to do it by hook or by crook is something of an academic one.<br style="max-width: 100%;"><br style="max-width: 100%;"><p style="max-width: 100%;">The specific details of what this new decree means will be hashed out over time by canonists and others much more competent to do so than myself. For the time being, there are two things which I think particularly noteworthy.</p><p style="max-width: 100%;">Before <i style="max-width: 100%;">Summorum Pontificum</i>, when many followers of the traditional rite had to beg and plead for permission to do anything, and were often denied even the crumbs that fall from the table of their masters, their communities were often described as ghettos. The new instruction is nowhere near so generous as to leave us in the relative peace of a ghetto; it explicitly states that it wants to send us to a gulag for re-education. "This provision is intended to underline the need to clearly affirm the direction indicated by (TC)… In implementing these provisions, care should be taken <b style="max-width: 100%;">to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form</b> given to us (sic) by the reform of the Second Vatican Council. This should take place through <b style="max-width: 100%;">an appropriate formation</b> that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life." (This is especially hilarious, given that it effectively admits that the post-Conciliar rite does not do any of these things on its own, and given that almost no such effort has been made to help that majority of the faithful who follow the post-Conciliar rite in a similar process of discovery.)</p><p style="max-width: 100%;">Like many Latin words, "traditio" (of which "traditionis" is the possessive singular form), and "custos" (of which "custodes" is the plural subject form), have several meanings. The verb "tradere" means "to hand down", but also "to hand over", hence "to betray", the sense in which it is used more than once in the Gospels in reference to Judas. "Traditio" can therefore mean both "tradition" and "treachery." And likewise, "custos" can mean "a guardian", the sense in which it is used to refer to St Joseph in the Divine Office ("custos Domini sui – guardian of his own Lord"), but also "prison-guard", the meaning it has several times in the Acts of the Apostles. "Traditionis Custodes" can therefore mean either "guardians of the tradition", or "prison-guards of treachery."</p><div style="max-width: 100%;"><i style="max-width: 100%;">Traditionis Custodes</i> itself already falsely imputed <a href="https://www.newliturgicalmovement.org/2021/08/the-revolution-is-over.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">unsavory and counter-revolutionary</a> motives to those of Christian flock who love the traditional rite, and gave the bishops fairly broad permission to acquire their smell by wading into their midst and <a href="https://remnantnewspaper.com/web/index.php/articles/item/5493-tradition-betrayed-diane-montagna-interviews-bishop-schneider-on-traditionis-custodes" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">giving them a solid thrashing</a>. The new instruction clearly seeks to drive an even wider wedge between the bishops and their flocks by making them their "prison-guards" and not their "guardians." The freedom of the "guardians of the tradition" to guard the tradition is severely hampered. They are not free to authorize their own priests and deacons ordained after July 16 to celebrate the Roman Rite; they must obtain further authorization from Rome, which will, of course, be denied as a matter of course, in accord with the intention to slowly strangle the rite. They are also not free to use a liturgical book proper to their station, the Pontifical, not even to bless a bell, much less to confirm or ordain. This is particularly noteworthy, given that they can, within limitations, authorize the use of the old Rituale. Their freedom to administer churches for the benefit of tradition-minded faithful is also hampered. And they are made responsible for the unenviable task of re-educating them about the riches of the post-Conciliar Rite. In short, every effort is made to reduce their dealings with the tradition-minded faithful to the purely administrative, until such time as the gulag is closed, and <a href="https://www.newliturgicalmovement.org/2014/11/the-liturgist-manifesto.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">the liturgists' paradise established upon the earth</a>.</div><div style="max-width: 100%;">Fortunately, there are many bishops which have been generous and kind to the faithful who love the traditional rite. If any such bishop happens to read this, I make bold to plead with you that you continue to exercise the same pastoral charity to the faithful that you have in the past, and encourage your brother bishops to do the same. The Church is burning down around our heads, and there is nothing to be gained from acts which will only engender discouragement and sadness among the faithful, and destroy vocations in your diocese. The Pope has denounced "rigidity" constantly for over eight years now, so do not be rigid. Just last month, <a href="https://www.vatican.va/content/francesco/en/angelus/2021/documents/papa-francesco_angelus_20211107.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">he stated at a Sunday Angelus</a>, "Today we see clericalism in many places; this <b style="max-width: 100%;">being above the humble, exploiting and beating them</b>, feeling perfect. This is the evil of clericalism. It's a warning for all times, Church and society: <b style="max-width: 100%;">never take advantage of your position to crush others</b>." Do not take advantage of your position to crush others. Take these exhortations to heart, and turn a blind eye to these unjust provisions, or if you feel that you cannot, be as generous as you can to the faithful, remembering that Canon 87 is still a thing, and you don't actually have to do any of these things. Be a guardian, and not a jailer.</div><div style="max-width: 100%;">And likewise, take to heart these words <a href="https://twitter.com/fraaronwilliams/status/1471592700579303425" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">rightly said by a young priest on Twitter</a>: "The people harmed by <i style="max-width: 100%;">Traditiones Custodes</i> are not sede-vacantists and 'rad trads', but the great numbers of Catholic faithful who, desiring the salvation of their souls and that of their family, lovingly adore Our Lord in the same manner that Christians have for nearly 2K years. The attempt to reduce this document to a mere move to quell radical fringe groups is a blatant denial of the truth if the situation, and an offense to God Himself."</div><p style="max-width: 100%;">Secondly, with permission, I share a reflection written by an Italian friend, followed by an elaboration of my own.</p><p style="max-width: 100%;">"The pontificate of John Paul II produced a generation of Wojtylian priests, that of a Benedict XVI a generation of Ratzingerian priests. The current pontificate has inspired no such school or movement. Gentlemen of a certain age, who had already taken hold of positions of power, have consolidated their power, but there is no 'Bergoglio generation.' This pontificate, with all its hangers-on, must recur to the use of force as its solution of the traditionalist 'problem', a force which conquers, but does not convince (vince ma non convince): repression and censure. Does the new rite as understood by Pope Francis, Abp Roche or Andrea Grillo inspire art, the spiritual life, or vocations? No? Fine, then we shall forbid the old one, and Ratzinger's whole understanding of the problem. A senile, Brezhnevian Church, paralyzed and sterile, which continues to repeat the slogans of the 1970s ever more tiredly, will end like the power of the Soviet Union ended."</p><p style="max-width: 100%;">Does this seem overly harsh? Within a bit more than 3300 words, Abp Roche (who is, after all, the prefect of the Congregation for Divine Worship, and is supposed to know this stuff) refers more than ten times to the post-Conciliar rite in one way or another as the fulfillment of the will of the Second Vatican Council. It is as if even the most cursory reading of <i style="max-width: 100%;">Sacrosanctum Concilium</i> did not reveal the post-Conciliar rite to be the complete overthrow of that document. It is as if no further research had been on the liturgy in fifty years, revealing the scholarly premises of the reform to be at best erroneous, and its methods fraudulent. It is as if the reform has borne any of the fruits looked for in the first paragraph of <i style="max-width: 100%;">Sacrosanctum Concilium</i>. </p><div style="max-width: 100%;">It is easy to be discouraged in circumstances such as these. Do not be discouraged. Before many of you were even born, "aggiornamento", the "updating" of the Church, had degenerated into an exhausted attachment to the silly novelties of the 1970s, and "collegiality" into heavy-handed papal crushing of an ecumenical council. The appointment of the bishops as "guardians of the tradition" has met the same sad fate in less than six months. The post-Conciliar revolution is dying and afraid, and so it has struck out and done harm. It will continue to strike out and do harm, but every time it does so, it confesses its own failure, weakness, and fear. When it is gone, by the grace of God, you will still be here, and so will <a href="http://liturgicalnotes.blogspot.com/2021/12/a-novus-ordo-postcommunion-and-rosa.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">the most authentic expression of the Roman Church's law of prayer</a>.</div><p style="max-width: 100%;">Do then, as my Italian friend suggests: "Have patience and trust in God, and put a good bottle of champagne in storage, to be opened on the day of liberation." It will come, later than we hope for, but sooner than we expect.</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-43272590367191725602021-12-19T00:41:00.001+11:002021-12-19T00:41:53.456+11:00RORATE CÆLI: Urgent - Roche Christmas Massacre - CDW Instruction on Latin Mass in the form of Responses to Dubia<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/2021/12/urgent-roche-christmas-massacre-cdw.html?m=1#more"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI: Urgent - Roche Christmas Massacre - CDW Instruction on Latin Mass in the form of Responses to Dubia</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/2021/12/urgent-roche-christmas-massacre-cdw.html?m=1#more">https://rorate-caeli.blogspot.com/2021/12/urgent-roche-christmas-massacre-cdw.html?m=1#more</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">Urgent - Roche Christmas Massacre - CDW Instruction on Latin Mass in the form of Responses to Dubia</h1> <p style="max-width: 100%;"><b style="max-width: 100%;">RORATE: </b>As we <b style="max-width: 100%;"><a href="https://rorate-caeli.blogspot.com/2021/12/urgent-exclusive-roche-christmas.html" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">first published here</a></b>, the Francis iteration of the Vatican came out today with an instriction in the form of answered "dubia" by the Congregation for Divine Worship.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The summary of the responses: all Sacraments in the Pontificale Romanum are banned (Ordinations, confirmations); Sacraments according to the Rituale (Baptism, Matrimony, Extreme Unction) only in the setting of Personal Parishes. "Bination" (celebrating both the Traditional Mass and the new order, for instance the Latin Mass on weekends and the new rite on weekdays) is forbidden. There are other points.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;"><b style="max-width: 100%;">Our opinion: </b>in the midst of the gigantic crisis afflicting the Church in the West, including the crisis of attendance following the pandemic, that this violence is the priority of the Vatican is very revealing. It is revealing of the false mercy of this Evil Shepherd elected by irresponsible Cardinals in 2013. It is revealing of the spirit of spite that reigns in this totalitarian pontificate. It is revealing of the disgusting presence of Satan in the middle of the Church.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Benedict XVI had brought liturgical peace to the Church. An end to the liturgical wars. The current pope has chosen to reignite them. There is no logical reason for that. Just an underlying desire for division and violence.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Despite it all, this shall pass. This grotesque spectacle of a pontificate will come to an end. The Traditional Rite has not seen its last chapter, certainly not under this charade of a ruler, a caricature of a comical Latin American caudillo! No, no, if Paul VI in all his power and the great power of the Council in the 1970s was not able to crush us, this clique of geriatric marauders will certainly not succeed. Just hang on. Time is on our side. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Tick-tock.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;"><b style="max-width: 100%;">***</b></p><p style="max-width: 100%;"><b style="max-width: 100%;"><br style="max-width: 100%;"></b></p><p style="max-width: 100%;"><b style="max-width: 100%;"> <span face="Tahoma, Verdana, Segoe, sans-serif" style="max-width: 100%;">Congregation for Divine Worship and the Discipline of the Sacraments</span></b></p><p style="max-width: 100%;"><b style="max-width: 100%;">RESPONSA AD DUBIA</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">on certain provisions of the</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">Apostolic Letter</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">TRADITIONIS CUSTODES</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">issued "Motu Proprio" by the Supreme Pontiff</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">FRANCIS</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">TO THE PRESIDENTS</b></p><p style="max-width: 100%;"><b style="max-width: 100%;">OF THE CONFERENCES OF BISHOPS</b></p><p style="max-width: 100%;">Your Eminence / Your Excellency,<span style="max-width: 100%;"></span></p><a name="more" style="text-decoration: none; max-width: 100%;"></a><p style="max-width: 100%;">Following the publication by Pope Francis of the Apostolic Letter "Motu Proprio data" <i style="max-width: 100%;">Traditionis custodes</i> on the use of the liturgical books from prior to the reform of the Second Vatican Council, the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Apostolic See for material within its competence (cf. <i style="max-width: 100%;">Traditionis custodes</i>, n. 7), received several requests for clarification on its correct application. Some questions have been raised from several quarters and with greater frequency. Therefore, after having carefully considered them, having informed the Holy Father and having received his assent, the responses to the most recurrent questions are published herewith.</p><p style="max-width: 100%;">The text of the Motu Proprio and the accompanying Letter to the Bishops of the whole world clearly express the reasons for the decisions taken by Pope Francis. The first aim is to continue "in the constant search for ecclesial communion" (<i style="max-width: 100%;">Traditionis custodes</i>, Preamble) which is expressed by recognising in the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the <i style="max-width: 100%;">lex orandi</i> of the Roman Rite (cf. <i style="max-width: 100%;">Traditionis custodes</i>, n. 1). This is the direction in which we wish to move, and this is the meaning of the responses we publish here. Every prescribed norm has always the sole purpose of preserving the gift of ecclesial communion by walking together, with conviction of mind and heart, in the direction indicated by the Holy Father.</p><p style="max-width: 100%;">It is sad to see how the deepest bond of unity, the sharing in the one Bread broken which is His Body offered so that all may be one (cf. Jhn 17:21), becomes a cause for division. It is the duty of the Bishops, <i style="max-width: 100%;">cum Petro et sub Petro</i>, to safeguard communion, which, as the Apostle Paul reminds us (cf. 1 Cor 11:17-34), is a necessary condition for being able to participate at the Eucharistic table.</p><p style="max-width: 100%;">One fact is undeniable: The Council Fathers perceived the urgent need for a reform so that the truth of the faith as celebrated might appear ever more in all its beauty, and the People of God might grow in full, active, conscious participation in the liturgical celebration (cf. <i style="max-width: 100%;">Sacrosanctum Concilium</i> n. 14), which is the present moment in the history of salvation, the memorial of the Lord's Passover, our one and only hope.</p><p style="max-width: 100%;">As pastors we must not lend ourselves to sterile polemics, capable only of creating division, in which the ritual itself is often exploited by ideological viewpoints. Rather, we are all called to rediscover the value of the liturgical reform by preserving the truth and beauty of the Rite that it has given us. For this to happen, we are aware that a renewed and continuous liturgical formation is necessary both for Priests and for the lay faithful.</p><p style="max-width: 100%;">At the solemn closing of the second session of the Council (4 December 1963), St Paul VI said (n. 11):</p><p style="max-width: 100%;">"The difficult, complex debates have had rich results. They have brought one topic to a conclusion, the sacred liturgy. Treated before all others, in a sense it has priority over all others for its intrinsic dignity and importance to the life of the Church and today we will solemnly promulgate the document on the liturgy. Our spirit, therefore, exults with true joy, for in the way things have gone we note respect for a right scale of values and duties. God must hold first place; prayer to him is our first duty. The liturgy is the first source of the divine communion in which God shares his own life with us. It is also the first school of the spiritual life. The liturgy is the first gift we must make to the Christian people united to us by faith and the fervour of their prayers. It is also a primary invitation to the human race, so that all may lift their now mute voices in blessed and genuine prayer and thus may experience that indescribable, regenerative power to be found when they join us in proclaiming the praises of God and the hopes of the human heart through Christ and the Holy Spirit".</p><p style="max-width: 100%;">When Pope Francis (Address to the participants in the 68<sup style="max-width: 100%; line-height: 1; font-size: 0.75em;">th</sup> National Liturgical Week, Rome, 24 August 2017) reminds us that "after this magisterium, after this long journey, We can affirm with certainty and with magisterial authority that the liturgical reform is irreversible" he wants to point us to the only direction in which we are joyfully called to turn our commitment as pastors.</p><p style="max-width: 100%;">Let us entrust our service "to maintain the unity of the Spirit in the bond of peace" (Eph 4,3), to Mary, Mother of the Church.</p><p style="max-width: 100%;">From the offices of the Congregation for Divine Worship and the Discipline of the Sacraments, 4 December 2021, on the 58<sup style="max-width: 100%; line-height: 1; font-size: 0.75em;">th</sup>anniversary of the promulgation of the Constitution on the Scared Liturgy <i style="max-width: 100%;">Sacrosanctum Concilium</i>.</p><p style="max-width: 100%;">✠ Arthur Roche</p><p style="max-width: 100%;">Prefect</p><p style="max-width: 100%;"><i style="max-width: 100%;">The Supreme Pontiff Francis, in the course of an Audience granted to the Prefect of this Congregation on 18 November 2021, was informed of and gave his consent to the publication of these </i>RESPONSA AD DUBIA<i style="max-width: 100%;"> with attached </i>EXPLANATORY NOTES.</p><p style="max-width: 100%;"><i style="max-width: 100%;">Traditionis custodes</i></p><p style="max-width: 100%;">Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:</p><p style="max-width: 100%;">[…]</p><p style="max-width: 100%;">§ 2. statuat unum vel plures locos ubi fideles, qui his coetibus adhaerent, convenire possint ad Eucharistiam celebrandam (nec autem in ecclesiis paroecialibus nec novas paroecias personales erigens);</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;">When it is not possible to find a church, oratory or chapel which is available to accommodate the faithful who celebrate using the <i style="max-width: 100%;">Missale Romanum</i> (<i style="max-width: 100%;">Editio typica</i> 1962), can the diocesan Bishop ask the Congregation for Divine Worship and the Discipline of the Sacraments for a dispensation from the provision of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i> (Art. 3 § 2), and thus allow such a celebration in the parish church?</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affirmative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">The Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i> in art. 3 § 2 requests that the Bishop, in dioceses where up to now there has been the presence of one or more groups celebrating according to the Missal prior to the reform of 1970, "designate one or more locations where the faithful adherents of these groups may gather for the Eucharistic celebration (not however in the parochial churches and without the erection of new personal parishes)". The exclusion of the parish church is intended to affirm that the celebration of the Eucharist according to the previous rite, being a concession limited to these groups, is not part of the ordinary life of the parish community.</p><p style="max-width: 100%;">This Congregation, exercising the authority of the Holy See in matters within its competence (cf. <i style="max-width: 100%;">Traditionis custodes</i>, n. 7), can grant, at the request of the diocesan Bishop, that the parish church be used to celebrate according to the <i style="max-width: 100%;">Missale Romanum</i> of 1962 only if it is established that it is impossible to use another church, oratory or chapel. The assessment of this impossibility must be made with the utmost care.</p><p style="max-width: 100%;">Moreover, such a celebration should not be included in the parish Mass schedule, since it is attended only by the faithful who are members of the said group. Finally, it should not be held at the same time as the pastoral activities of the parish community. It is to be understood that when another venue becomes available, this permission will be withdrawn.</p><p style="max-width: 100%;">There is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration: they are only meant to remind them that this is a concession to provide for their good (in view of the common use of the one <i style="max-width: 100%;">lex orandi</i> of the Roman Rite) and not an opportunity to promote the previous rite.</p><p style="max-width: 100%;"><i style="max-width: 100%;">Traditionis custodes</i></p><p style="max-width: 100%;">Art. 1. Libri liturgici a sanctis Pontificibus Paulo VI et Ioanne Paulo II promulgati, iuxta decreta Concilii Vaticani II, unica expressio "legis orandi" Ritus Romani sunt.</p><p style="max-width: 100%;">Art. 8. Normae, dispositiones, concessiones et consuetudines antecedentes, quae conformes non sint cum harum Litterarum Apostolicarum Motu Proprio datarum praescriptis, abrogantur.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;">Is it possible, according to the provisions of the Motu Proprio <i style="max-width: 100%;">Traditionis Custodes</i>, to celebrate the sacraments with the <i style="max-width: 100%;">Rituale Romanum</i> and the <i style="max-width: 100%;">Pontificale Romanum</i> which predate the liturgical reform of the Second Vatican Council?</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Negative.</p><p style="max-width: 100%;">The diocesan Bishop is authorised to grant permission to use only the <i style="max-width: 100%;">Rituale Romanum</i> (last <i style="max-width: 100%;">editio typica</i> 1952) and not the <i style="max-width: 100%;">Pontificale Romanum</i> which predate the liturgical reform of the Second Vatican Council. He may grant this permission only to those canonically erected personal parishes which, according to the provisions of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i>, celebrate using the <i style="max-width: 100%;">Missale Romanum</i> of 1962.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">The Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i> intends to re-establish in the whole Church of the Roman Rite a single and identical prayer expressing its unity, according to the liturgical books promulgated by the Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council and in line with the tradition of the Church.</p><p style="max-width: 100%;">The diocesan Bishop, as the moderator, promoter and guardian of all liturgical life, must work to ensure that his diocese returns to a unitary form of celebration (cf. Pope Francis, Letter to the Bishops of the whole world that accompanies the Apostolic Letter Motu Proprio data <i style="max-width: 100%;">Traditionis custodes</i>)<i style="max-width: 100%;">.</i></p><p style="max-width: 100%;">This Congregation, exercising the authority of the Holy See in matters within its competence (cf. <i style="max-width: 100%;">Traditionis custodes</i>, n. 7), affirms that, in order to make progress in the direction indicated by the Motu Proprio, it should not grant permission to use the <i style="max-width: 100%;">Rituale Romanum</i> and the <i style="max-width: 100%;">Pontificale Romanum</i> which predate the liturgical reform, these are liturgical books which, like all previous norms, instructions, concessions and customs, have been abrogated (cf. <i style="max-width: 100%;">Traditionis Custodes</i>, n. 8).</p><p style="max-width: 100%;">After discernment the diocesan Bishop is authorised to grant permission to use only the <i style="max-width: 100%;">Rituale Romanum</i> (last <i style="max-width: 100%;">editio typica</i>1952) and not the <i style="max-width: 100%;">Pontificale Romanum</i> which predate the liturgical reform of the Second Vatican Council. This permission is to be granted only to canonically erected personal parishes which, according to the provisions of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i>, celebrate with the <i style="max-width: 100%;">Missale Romanum</i> of 1962. It should be remembered that the formula for the Sacrament of Confirmation was changed for the entire Latin Church by Saint Paul VI with the Apostolic Constitution <i style="max-width: 100%;">Divinæ consortium naturæ </i>(15 August 1971).</p><p style="max-width: 100%;">This provision is intended to underline the need to clearly affirm the direction indicated by the Motu Proprio which sees in the liturgical books promulgated by the Saints Pope Paul VI and Pope John Paul II, in conformity with the decrees of the Second Vatican Council, the unique expression of the <i style="max-width: 100%;">lex orandi</i> of the Roman Rite (cf. <i style="max-width: 100%;">Traditionis custodes</i>, n. 1).</p><p style="max-width: 100%;">In implementing these provisions, care should be taken to accompany all those rooted in the previous form of celebration towards a full understanding of the value of the celebration in the ritual form given to us by the reform of the Second Vatican Council. This should take place through an appropriate formation that makes it possible to discover how the reformed liturgy is the witness to an unchanged faith, the expression of a renewed ecclesiology, and the primary source of spirituality for Christian life.</p><p style="max-width: 100%;"><i style="max-width: 100%;">Traditionis custodes</i></p><p style="max-width: 100%;">Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:</p><p style="max-width: 100%;">§ 1. certior fiat coetus illos auctoritatem ac legitimam naturam instaurationis liturgicae, normarum Concilii Vaticani II Magisteriique Summorum Pontificum non excludere;</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">If a Priest who has been granted the use of the Missale Romanum of 1962 does not recognise the validity and legitimacy of concelebration – refusing to concelebrate, in particular, at the Chrism Mass – can he continue to benefit from this concession?</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Negative.</p><p style="max-width: 100%;">However, before revoking the concession to use the <i style="max-width: 100%;">Missale Romanum</i> of 1962, the Bishop should take care to establish a fraternal dialogue with the Priest, to ascertain that this attitude does not exclude the validity and legitimacy of the liturgical reform, the teaching of the Second Vatican Council and the Magisterium of the Supreme Pontiffs, and to accompany him towards an understanding of the value of concelebration, particularly at the Chrism Mass.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">Art. 3 § 1 of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i> requires the diocesan Bishop to ascertain that the groups requesting to celebrate with the <i style="max-width: 100%;">Missale Romanum</i> of 1962 "do not deny the validity and the legitimacy of the liturgical reform, dictated by Vatican Council II and the Magisterium of the Supreme Pontiffs".</p><p style="max-width: 100%;">St Paul forcefully reminds the community of Corinth to live in unity as a necessary condition to be able to participate at the Eucharistic table (cf. 1 Cor 11,17-34).</p><p style="max-width: 100%;">In the Letter sent to the Bishops of the whole world to accompany the text of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i>, the Holy Father says: "Because 'liturgical celebrations are not private actions, but celebrations of the Church, which is the <i style="max-width: 100%;">sacrament of unity</i>' (cf. <i style="max-width: 100%;">Sacrosanctum Concilium</i>, n. 26), they must be carried out in communion with the Church. Vatican Council II, while it reaffirmed the external bonds of incorporation in the Church — the profession of faith, the sacraments, of communion — affirmed with St. Augustine that to remain in the Church not only 'with the body' but also 'with the heart' is a condition for salvation (cf. <i style="max-width: 100%;">Lumen Gentium</i>, n. 14)".</p><p style="max-width: 100%;">The explicit refusal not to take part in concelebration, particularly at the Chrism Mass, seems to express a lack of acceptance of the liturgical reform and a lack of ecclesial communion with the Bishop, both of which are necessary requirements in order to benefit from the concession to celebrate with the <i style="max-width: 100%;">Missale Romanum</i> of 1962.</p><p style="max-width: 100%;"><i style="max-width: 100%;">However, before revoking the concession to use the Missale Romanum of 1962, the Bishop should offer the Priest the necessary time for a sincere discussion on the deeper motivations that lead him not to recognise the value of concelebration, in particular in the Mass presided over by the Bishop. He should invite him to express, in the eloquent gesture of concelebration, that ecclesial communion which is a necessary condition for being able to participate at the table of the Eucharistic sacrifice.</i></p><p style="max-width: 100%;"><i style="max-width: 100%;">Traditionis custodes</i></p><p style="max-width: 100%;">Art. 3. Episcopus, in dioecesibus ubi adhuc unus vel plures coetus celebrant secundum Missale antecedens instaurationem anni 1970:</p><p style="max-width: 100%;">[…]</p><p style="max-width: 100%;">§ 3. constituat, in loco statuto, dies quibus celebrationes eucharisticae secundum Missale Romanum a sancto Ioanne XXIII anno 1962 promulgatum permittuntur. His in celebrationibus, lectiones proclamentur lingua vernacula, adhibitis Sacrae Scripturae translationibus ad usum liturgicum ab unaquaque Conferentia Episcoporum approbatis;</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">In Eucharistic celebrations using the Missale Romanum of 1962, is it possible to use the full text of the Bible for the readings, choosing the pericopes indicated in the Missal??</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affirmative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">Art. 3 § 3 of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i> states that the readings are to be proclaimed in the vernacular language, using translations of Sacred Scripture for liturgical use, approved by the respective Episcopal Conferences.</p><p style="max-width: 100%;">Since the texts of the readings are contained in the Missal itself, and therefore there is no separate Lectionary, and in order to observe the provisions of the Motu Proprio, one must necessarily resort to the translation of the Bible approved by the individual Bishops' Conferences for liturgical use, choosing the pericopes indicated in the <i style="max-width: 100%;">Missale Romanum</i> of 1962.</p><p style="max-width: 100%;">No vernacular lectionaries may be published that reproduce the cycle of readings of the previous rite.</p><p style="max-width: 100%;">It should be remembered that the present Lectionary is one of the most precious fruits of the liturgical reform of the Second Vatican Council. The publication of the Lectionary, in addition to overcoming the "plenary" form of the <i style="max-width: 100%;">Missale Romanum</i> of 1962 and returning to the ancient tradition of individual books corresponding to individual ministries, fulfils the wish of <i style="max-width: 100%;">Sacrosanctum Concilium</i>, n. 51: "The treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word. In this way a more representative portion of the holy scriptures will be read to the people in the course of a prescribed number of years".</p><p style="max-width: 100%;"><i style="max-width: 100%;">Traditionis custodes</i></p><p style="max-width: 100%;">Art. 4. Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrare volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, qui, ante concessionem, a Sede Apostolica licentiam rogabit.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;">Does the diocesan Bishop have to be authorised by the Apostolic See to allow priests ordained after the publication of the Motu Proprio <i style="max-width: 100%;">Traditionis custodes</i> to celebrate with the <i style="max-width: 100%;">Missale Romanum</i> of 1962 (cf. <i style="max-width: 100%;">Traditionis custodies</i>, n. 4)?</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affirmative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">Article 4 of the Latin text (which is the official text to be referenced) reads as follows: «Presbyteri ordinati post has Litteras Apostolicas Motu Proprio datas promulgatas, celebrare volentes iuxta Missale Romanum anno 1962 editum, petitionem formalem Episcopo dioecesano mittere debent, qui, ante concessionem, a Sede Apostolica licentiam rogabit».</p><p style="max-width: 100%;">This is not merely a consultative opinion, but a necessary authorisation given to the diocesan Bishop by the Congregation for Divine Worship and the Discipline of the Sacraments, which exercises the authority of the Holy See over matters within its competence. (cf. <i style="max-width: 100%;">Traditionis custodes</i>, n.<i style="max-width: 100%;"> </i>7).</p><p style="max-width: 100%;">Only after receiving this permission will the diocesan Bishop be able to authorise Priests ordained after the publication of the Motu Proprio (16 July 2021) to celebrate with the <i style="max-width: 100%;">Missale Romanum</i> of 1962.</p><p style="max-width: 100%;">This rule is intended to assist the diocesan Bishop in evaluating such a request: his discernment will be duly taken into account by the Congregation for Divine Worship and the Discipline of the Sacraments.</p><p style="max-width: 100%;">The Motu Proprio clearly expresses the desire that what is contained in the liturgical books promulgated by Popes Saint Paul VI and Saint John Paul II, in conformity with the decrees of the Second Vatican Council, be recognised as the unique expression of the <i style="max-width: 100%;">lex orandi</i> of the Roman Rite: it is therefore absolutely essential that Priests ordained after the publication of the Motu Proprio share this desire of the Holy Father.</p><p style="max-width: 100%;">All seminary formators, seeking to walk with solicitude in the direction indicated by Pope Francis, are encouraged to accompany future Deacons and Priests to an understanding and experience of the richness of the liturgical reform called for by the Second Vatican Council. This reform has enhanced every element of the Roman Rite and has fostered - as hoped for by the Council Fathers - the full, conscious and active participation of the entire People of God in the liturgy (cf. <i style="max-width: 100%;">Sacrosanctum Concilium</i> no. 14), the primary source of authentic Christian spirituality.</p><p style="max-width: 100%;"><i style="max-width: 100%;">Traditionis custodes</i></p><p style="max-width: 100%;">Art. 5. Presbyteri, qui iam secundum Missale Romanum anno 1962 editum celebrant, ab Episcopo dioecesano licentiam rogabunt ad hanc facultatem servandam.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">Can the faculty to celebrate using the Missale Romanum of 1962 be granted ad tempus?</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affirmative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">The possibility of granting the use of the <i style="max-width: 100%;">Missale Romanum</i> of 1962 for a defined period of time - the duration of which the diocesan Bishop will consider appropriate - is not only possible but also recommended: the end of the defined period offers the possibility of ascertaining that everything is in harmony with the direction established by the Motu Proprio. The outcome of this assessment can provide grounds for prolonging or suspending the permission.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">Does the faculty granted by the diocesan Bishop to celebrate using the Missale Romanum of 1962 only apply to the territory of his own diocese?</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affirmative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">If the authorised Priest is absent or unable to attend, must the person replacing him also have formal authorisation?</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affirmative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;">Do Deacons and instituted ministers participating in celebrations using the <i style="max-width: 100%;">Missale Romanum</i> of 1962 have to be authorised by the diocesan Bishop?</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Affermative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">Can a Priest who is authorised to celebrate with the Missale Romanum of 1962 and who, because of his office (Parish Priest, chaplain, etc.), also celebrates on weekdays with the Missale Romanum of the reform of the Second Vatican Council, binate using the Missale Romanum of 1962?</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Negative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">The Parish Priest or chaplain who - in the fulfilment of his office - celebrates on weekdays with the current <i style="max-width: 100%;">Missale Romanum</i>, which is the unique expression of the <i style="max-width: 100%;">lex orandi</i> of the Roman Rite, cannot binate by celebrating with the <i style="max-width: 100%;">Missale Romanum</i>of 1962, either with a group or privately<i style="max-width: 100%;">.</i></p><p style="max-width: 100%;">It is not possible to grant bination on the grounds that there is no "just cause" or "pastoral necessity" as required by canon 905 §2: the right of the faithful to the celebration of the Eucharist is in no way denied, since they are offered the possibility of participating in the Eucharist in its current ritual form.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">To the proposed question:</i></b></p><p style="max-width: 100%;"><i style="max-width: 100%;">Can a Priest who is authorised to celebrate using the Missale Romanum of 1962 celebrate on the same day with the same Missal for another group of faithful who have received authorisation?</i></p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">The answer is:</i></b></p><p style="max-width: 100%;">Negative.</p><p style="max-width: 100%;"><b style="max-width: 100%;"><i style="max-width: 100%;">Explanatory note.</i></b></p><p style="max-width: 100%;">It is not possible to grant bination on the grounds that there is no "just cause" or "pastoral necessity" as required by canon 905 §2: the right of the faithful to the celebration of the Eucharist is in no way denied, since they are offered the possibility of participating in the Eucharist in its current ritual form.</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-8092756731308133952021-12-18T12:48:00.001+11:002021-12-18T12:48:41.266+11:00Why I became a conservative by Roger Scruton | The New Criterion<div dir="ltr"><base href="https://newcriterion.com/issues/2003/2/why-i-became-a-conservative"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>Why I became a conservative by Roger Scruton | The New Criterion</title><div class="original-url"><br><a href="https://newcriterion.com/issues/2003/2/why-i-became-a-conservative">https://newcriterion.com/issues/2003/2/why-i-became-a-conservative</a><br><br></div><div id="article" role="article" style="text-rendering: optimizeLegibility; font-family: -apple-system-font; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="system exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">Why I became a conservative</h1><div class="metadata singleline" style="text-align: start; display: block; margin-bottom: 1.45em; margin-top: -0.75em; max-width: 100%;"><a rel="author" href="/author/roger-scruton" class="byline" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;"><span style="margin: 0px; max-width: 100%; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;">Roger Scruton</span></a></div><div style="max-width: 100%;"><header style="max-width: 100%;"><div style="max-width: 100%;"><div style="max-width: 100%;"><p style="max-width: 100%;"><i style="max-width: 100%;">Paris. Place du Trocadéro</i>. <i style="max-width: 100%;">Photo: Lars (Lon) Olsson</i></p></div></div><div style="max-width: 100%;"><div style="max-width: 100%;"><p class="pullquote" style="font-size: 1.42em; line-height: 1.38em; font-weight: 300; font-style: italic; margin-top: 1em; margin-bottom: 1em; margin-inline-start: 1em; max-width: calc(100% - 1em); color: rgba(0, 0, 0, 0.65); display: none;"></p><p style="max-width: 100%;"><i style="max-width: 100%;">On the author's student days in Paris.</i></p></div></div></header><div style="max-width: 100%;"><div data-equalizer="" style="max-width: 100%;"><div data-equalizer-watch="" style="max-width: 100%;"><p style="max-width: 100%;"><font style="max-width: 100%;">I </font>was brought up at a time when half the English people voted Conservative at national elections and almost all English intellectuals regarded the term "conservative" as a term of abuse. To be a conservative, I was told, was to be on the side of age against youth, the past against the future, authority against innovation, the "structures" against spontaneity and life. It was enough to understand this, to recognize that one had no choice, as a free-thinking intellectual, save to reject conservatism. The choice remaining was between reform and revolution. Do we improve society bit by bit, or do we rub it out and start again? On the whole my contemporaries favored the second option, and it was when witnessing what this meant, in May 1968 in Paris, that I discovered my vocation.</p><p style="max-width: 100%;">In the narrow street below my window the students were shouting and smashing. The plate-glass windows of the shops appeared to step back, shudder for a second, and then give up the ghost, as the reflections suddenly left them and they slid in jagged fragments to the ground. Cars rose into the air and landed on their sides, their juices flowing from unseen wounds. The air was filled with triumphant shouts, as one by one lamp-posts and bollards were uprooted and piled on the tarmac, to form a barricade against the next van-load of policemen.</p><p style="max-width: 100%;">The van—known then as a <i style="max-width: 100%;">panier de salade</i> on account of the wire mesh that covered its windows—came cautiously round the corner from the Rue Descartes, jerked to a halt, and disgorged a score of frightened policemen. They were greeted by flying cobble-stones and several of them fell. One rolled over on the ground clutching his face, from which the blood streamed through tightly clenched fingers. There was an exultant shout, the injured policeman was helped into the van, and the students ran off down a side-street, sneering at the <i style="max-width: 100%;">cochons</i> and throwing Parthian cobbles as they went.</p><p style="max-width: 100%;">That evening a friend came round: she had been all day on the barricades with a troupe of theater people, under the captainship of Armand Gatti. She was very excited by the events, which Gatti, a follower of Antonin Artaud, had taught her to regard as the high point of situationist theater—the artistic transfiguration of an absurdity which is the day-to-day meaning of bourgeois life. Great victories had been scored: policemen injured, cars set alight, slogans chanted, graffiti daubed. The bourgeoisie were on the run and soon the Old Fascist and his régime would be begging for mercy.</p><p style="max-width: 100%;">The Old Fascist was de Gaulle, whose <i style="max-width: 100%;">Mémoires de guerre</i> I had been reading that day. The <i style="max-width: 100%;">Mémoires</i> begin with a striking sentence—"<i style="max-width: 100%;">Toute ma vie, je me suis fait une certaine idée de la France"</i>—a sentence so alike in its rhythm and so contrary in its direction to that equally striking sentence which begins <i style="max-width: 100%;">A la recherche du temps perdu</i>: <i style="max-width: 100%;">"Longtemps, je me suis couché de bonne heure."</i> How amazing it had been, to discover a politician who begins his self-vindication by <i style="max-width: 100%;">suggesting</i> something—and something so deeply hidden behind the bold mask of his words! I had been equally struck by the description of the state funeral for Valéry—de Gaulle's first public gesture on liberating Paris—since it too suggested priorities unimaginable in an English politician. The image of the cortège, as it took its way to the cathedral of Notre Dame, the proud general first among the mourners, and here and there a German sniper still looking down from the rooftops, had made a vivid impression on me. I irresistibly compared the two bird's-eye views of Paris, that of the sniper, and my own on to the riots in the <i style="max-width: 100%;">quartier latin</i>. They were related as yes and no, the affirmation and denial of a national idea. According to the Gaullist vision, a nation is defined not by institutions or borders but by language, religion, and high culture; in times of turmoil and conquest it is those spiritual things that must be protected and reaffirmed. The funeral for Valéry followed naturally from this way of seeing things. And I associated the France of de Gaulle with Valéry's <i style="max-width: 100%;">Cimetière marin</i>—that haunting invocation of the dead which conveyed to me, much more profoundly than any politician's words or gestures, the true meaning of a national idea.</p><p style="max-width: 100%;"><font style="max-width: 100%;">O</font>f course I was naïve—as naïve as my friend. But the ensuing argument is one to which I have often returned in my thoughts. What, I asked, do you propose to put in the place of this "bourgeoisie" whom you so despise, and to whom you owe the freedom and prosperity that enable you to play on your toy barricades? What vision of France and its culture compels you? And are you prepared to die for your beliefs, or merely to put others at risk in order to display them? I was obnoxiously pompous: but for the first time in my life I had felt a surge of political anger, finding myself on the other side of the barricades from all the people I knew.</p><p style="max-width: 100%;">She replied with a book: Foucault's <i style="max-width: 100%;">Les mots et les choses</i>, the bible of the <i style="max-width: 100%;">soixante-huitards</i>, the text which seemed to justify every form of transgression, by showing that obedience is merely defeat. It is an artful book, composed with a satanic mendacity, selectively appropriating facts in order to show that culture and knowledge are nothing but the "discourses" of power. The book is not a work of philosophy but an exercise in rhetoric. Its goal is subversion, not truth, and it is careful to argue—by the old nominalist sleight of hand that was surely invented by the Father of Lies—that "truth" requires inverted commas, that it changes from epoch to epoch, and is tied to the form of consciousness, the "<i style="max-width: 100%;">episteme</i>," imposed by the class which profits from its propagation. The revolutionary spirit, which searches the world for things to hate, has found in Foucault a new literary formula. Look everywhere for power, he tells his readers, and you will find it. Where there is power there is oppression. And where there is oppression there is the right to destroy. In the street below my window was the translation of that message into deeds.</p><p style="max-width: 100%;">My friend is now a good bourgeoise like the rest of them. Armand Gatti is forgotten; and the works of Antonin Artaud have a quaint and <i style="max-width: 100%;">dépassé </i>air. The French intellectuals have turned their backs on '68, and the late Louis Pauwels, the greatest of their post-war novelists, has, in <i style="max-width: 100%;">Les Orphelins</i>, written the damning obituary of their adolescent rage. And Foucault? He is dead from <font style="max-width: 100%;">AIDS</font>, the result of sprees in the bath-houses of San Francisco, visited during well-funded tours as an intellectual celebrity. But his books are on university reading lists all over Europe and America. His vision of European culture as the institutionalized form of oppressive power is taught everywhere as gospel, to students who have neither the culture nor the religion to resist it. Only in France is he widely regarded as a fraud.</p><p style="max-width: 100%;">By 1971, when I moved from Cambridge to a permanent lectureship at Birkbeck College, London, I had become a conservative. So far as I could discover there was only one other conservative at Birkbeck, and that was Nunzia—Maria Annunziata—the Neapolitan lady who served meals in the Senior Common Room and who cocked a snook at the lecturers by plastering her counter with kitschy photos of the Pope.</p><p style="max-width: 100%;">One of those lecturers, towards whom Nunzia conceived a particular antipathy, was Eric Hobsbawm, the lionized historian of the Industrial Revolution, whose Marxist vision of our country is now the orthodoxy taught in British schools. Hobsbawm came as a refugee to Britain, bringing with him the Marxist commitment and Communist Party membership that he retained until he could retain it no longer—the Party, to his chagrin, having dissolved itself in embarrassment at the lies that could no longer be repeated. No doubt in recognition of this heroic career, Hobsbawm was rewarded, at Mr. Blair's behest, with the second highest award that the Queen can bestow—that of "Companion of Honour." This little story is of enormous significance to a British conservative. For it is a symptom and a symbol of what has happened to our intellectual life since the Sixties. We should ponder the extraordinary fact that Oxford University, which granted an honorary degree to Bill Clinton on the grounds that he had once hung around its precincts, refused the same honor to Margaret Thatcher, its most distinguished post-war graduate and Britain's first woman Prime Minister. We should ponder some of the other recipients of honorary degrees from British academic institutions—Robert Mugabe, for example, or the late Mrs. Ceausescu—or count (on the fingers of one hand) the number of conservatives who are elected to the British Academy.</p><p style="max-width: 100%;"><font style="max-width: 100%;">S</font>uffice it to say that I found myself, on arrival in Birkbeck College, at the heart of the left establishment which governed British scholarship. Birkbeck College had grown from the Mechanics Institution founded by George Birkbeck in 1823 and was devoted to the education of people in full-time employment. It was connected to the socialist idealists of the Workers' Education Association, and had links of a tenacious but undiscoverable kind to the Labour Party. My failure to conceal my conservative beliefs was both noticed and disapproved of, and I began to think that I should look for another career.</p><p style="max-width: 100%;">Because of Birkbeck's mission as a center of adult education, lectures began at 6 <font style="max-width: 100%;">P.M.</font> and the days were nominally free. I used my mornings to study for the Bar: my intention was to embark on a career which gave no advantage to utopians and malcontents. In fact I never practiced at the Bar and received from my studies only an intellectual benefit—though a benefit for which I have always been profoundly grateful. Law is constrained at every point by reality, and utopian visions have no place in it. Moreover the common law of England is proof that there is a real distinction between legitimate and illegitimate power, that power can exist without oppression, and that authority is a living force in human conduct. English law, I discovered, is the answer to Foucault.</p><p style="max-width: 100%;">Inspired by my new studies I began to search for a conservative philosophy. In America this search could be conducted in a university. American departments of political science encourage their students to read Montesquieu, Burke, Tocqueville, and the Founding Fathers. Leo Strauss, Eric Voegelin, and others have grafted the metaphysical conservatism of Central Europe on to American roots, forming effective and durable schools of political thought. American intellectual life benefits from American patriotism, which has made it possible to defend American customs and institutions without fear of being laughed to scorn. It has benefited too from the Cold War, which sharpened native wits against the Marxist enemy, in a way that they were never sharpened in Europe: the conversion of important parts of the social democratic Jewish intelligentsia of New York to the cause of neo-conservatism is a case in point. In 1970s Britain, conservative philosophy was the preoccupation of a few half-mad recluses. Searching the library of my college, I found Marx, Lenin, and Mao, but no Strauss, Voegelin, Hayek, or Friedman. I found every variety of socialist monthly, weekly, or quarterly, but not a single journal that confessed to being conservative.</p><p style="max-width: 100%;"><font style="max-width: 100%;">T</font>he view has for a long time prevailed in England that conservatism is simply no longer available—even if it ever has been really available to an intelligent person—as a social and political creed. Maybe, if you are an aristocrat or a child of wealthy and settled parents, you might <i style="max-width: 100%;">inherit</i> conservative beliefs, in the way that you might inherit a speech impediment or a Habsburg jaw. But you couldn't possibly <i style="max-width: 100%;">acquire</i> them—certainly not by any process of rational enquiry or serious thought. And yet there I was, in the early 1970s, fresh from the shock of 1968, and from the countervailing shock of legal studies, with a fully articulate set of conservative beliefs. Where could I look for the people who shared them, for the thinkers who had spelled them out at proper length, for the social, economic, and political theory that would give them force and authority sufficient to argue them in the forum of academic opinion?</p><p style="max-width: 100%;">To my rescue came Burke. Although not widely read at the time in our universities, he had not been dismissed as stupid, reactionary, or absurd. He was simply irrelevant, of interest largely because he got everything wrong about the French Revolution and therefore could be studied as illustrating an episode in intellectual pathology. Students were still permitted to read him, usually in conjunction with the immeasurably less interesting Tom Paine, and from time to time you heard tell of a "Burkean" philosophy, which was one strand within nineteenth-century British conservatism.</p><p style="max-width: 100%;">Burke was of additional interest to me on account of the intellectual path that he had trod. His first work, like mine, was in aesthetics. And although I didn't find much of philosophical significance in his <i style="max-width: 100%;">Essay on the Sublime and the Beautiful</i>, I could see that, in the right cultural climate, it would convey a powerful sense of the meaning of aesthetic judgment and of its indispensable place in our lives. I suppose that, in so far as I had received any intimations of my future career as an intellectual pariah, it was through my early reactions to modern architecture, and to the desecration of my childhood landscape by the faceless boxes of suburbia. I learned as a teenager that aesthetic judgment matters, that it is not merely a subjective opinion, unargued because unarguable, and of no significance to anyone besides oneself. I saw—though I did not have the philosophy to justify this—that aesthetic judgment lays a claim upon the world, that it issues from a deep social imperative, and that it matters to us in just the way that other people matter to us, when we strive to live with them in a community. And, so it seemed to me, the aesthetics of modernism, with its denial of the past, its vandalization of the landscape and townscape, and its attempt to purge the world of history, was also a denial of community, home, and settlement. Modernism in architecture was an attempt to remake the world as though it contained nothing save atomic individuals, disinfected of the past, and living like ants within their metallic and functional shells.</p><p style="max-width: 100%;">Like Burke, therefore, I made the passage from aesthetics to conservative politics with no sense of intellectual incongruity, believing that, in each case, I was in search of a lost experience of home. And I suppose that, underlying that sense of loss is the permanent belief that what has been lost can also be recaptured—not necessarily as it was when it first slipped from our grasp, but as it will be when consciously regained and remodelled, to reward us for all the toil of separation through which we are condemned by our original transgression. That belief is the romantic core of conservatism, as you find it—very differently expressed—in Burke and Hegel, and also in T. S. Eliot, whose poetry was the greatest influence on me during my teenage years.</p><p style="max-width: 100%;"><font style="max-width: 100%;">W</font>hen I first read Burke's account of the French Revolution I was inclined to accept, since I knew no other, the liberal humanist view of the Revolution as a triumph of freedom over oppression, a liberation of a people from the yoke of absolute power. Although there were excesses—and no honest historian had ever denied this—the official humanist view was that they should be seen in retrospect as the birth-pangs of a new order, which would offer a model of popular sovereignty to the world. I therefore assumed that Burke's early doubts—expressed, remember, when the Revolution was in its very first infancy, and the King had not yet been executed nor the Terror begun—were simply alarmist reactions to an ill-understood event. What interested me in the <i style="max-width: 100%;">Reflections</i> was the positive political philosophy, distinguished from all the leftist literature that was currently à la mode, by its absolute concretion, and its close reading of the human psyche in its ordinary and unexalted forms. Burke was not writing about socialism, but about revolution. Nevertheless he persuaded me that the utopian promises of socialism go hand in hand with a wholly abstract vision of the human mind—a geometrical version of our mental processes which has only the vaguest relation to the thoughts and feelings by which real human beings live. He persuaded me that societies are not and cannot be organized according to a plan or a goal, that there is no direction to history, and no such thing as moral or spiritual progress.</p><p style="max-width: 100%;">Most of all he emphasized that the new forms of politics, which hope to organize society around the rational pursuit of liberty, equality, fraternity, or their modernist equivalents, are actually forms of militant irrationality. There is no way in which people can collectively pursue liberty, equality, and fraternity, not only because those things are lamentably underdescribed and merely abstractly defined, but also because collective reason doesn't work that way. People reason collectively towards a common goal only in times of emergency—when there is a threat to be vanquished, or a conquest to be achieved. Even then, they need organization, hierarchy, and a structure of command if they are to pursue their goal effectively. Nevertheless, a form of collective rationality does emerge in these cases, and its popular name is war.</p><p style="max-width: 100%;">Moreover—and here is the corollary that came home to me with a shock of recognition—any attempt to organize society according to this kind of rationality would involve exactly the same conditions: the declaration of war against some real or imagined enemy. Hence the strident and militant language of the socialist literature—the hate-filled, purpose-filled, bourgeois-baiting prose, one example of which had been offered to me in 1968, as the final vindication of the violence beneath my attic window, but other examples of which, starting with the <i style="max-width: 100%;">Communist Manifesto</i>, were the basic diet of political studies in my university. The literature of left-wing political science is a literature of conflict, in which the main variables are those identified by Lenin: "Kto? Kogo?"—"Who? Whom?" The opening sentence of de Gaulle's memoirs is framed in the language of love, about an object of love—and I had spontaneously resonated to this in the years of the student "struggle." De Gaulle's allusion to Proust is to a masterly evocation of maternal love, and to a dim premonition of its loss.</p><p style="max-width: 100%;"><font style="max-width: 100%;">T</font>hree other arguments of Burke's made a comparable impression. The first was the defense of authority and obedience. Far from being the evil and obnoxious thing that my contemporaries held it to be, authority was, for Burke, the root of political order. Society, he argued, is not held together by the abstract rights of the citizen, as the French Revolutionaries supposed. It is held together by authority—by which is meant the right to obedience, rather than the mere power to compel it. And obedience, in its turn, is the prime virtue of political beings, the disposition which makes it possible to govern them, and without which societies crumble into "the dust and powder of individuality." Those thoughts seemed as obvious to me as they were shocking to my contemporaries. In effect Burke was upholding the old view of man in society, as subject of a sovereign, against the new view of him, as citizen of a state. And what struck me vividly was that, in defending this old view, Burke demonstrated that it was a far more effective guarantee of the liberties of the individual than the new idea, which was founded in the promise of those very liberties, only abstractly, universally, and therefore unreally defined. Real freedom, concrete freedom, the freedom that can actually be defined, claimed, and granted, was not the opposite of obedience but its other side. The abstract, unreal freedom of the liberal intellect was really nothing more than childish disobedience, amplified into anarchy. Those ideas exhilarated me, since they made sense of what I had seen in 1968. But when I expressed them, in a book published in 1979 as <i style="max-width: 100%;">The Meaning of Conservatism</i>, I blighted what remained of my academic career.</p><p style="max-width: 100%;"><font style="max-width: 100%;">T</font>he second argument of Burke's that impressed me was the subtle defense of tradition, prejudice, and custom, against the enlightened plans of the reformers. This defense engaged, once again, with my study of aesthetics. Already as a schoolboy I had encountered the elaborate defense of artistic and literary tradition given by Eliot and F. R. Leavis. I had been struck by Eliot's essay entitled "Tradition and the Individual Talent," in which tradition is represented as a constantly evolving, yet continuous thing, which is remade with every addition to it, and which adapts the past to the present and the present to the past. This conception, which seemed to make sense of Eliot's kind of modernism (a modernism that is the polar opposite of that which has prevailed in architecture), also rescued the study of the past, and made my own love of the classics in art, literature, and music into a valid part of my psyche as a modern human being.</p><p style="max-width: 100%;">Burke's defense of tradition seemed to translate this very concept into the world of politics, and to make respect for custom, establishment, and settled communal ways, into a political virtue, rather than a sign, as my contemporaries mostly believed, of complacency. And Burke's provocative defense, in this connection, of "prejudice" —by which he meant the set of beliefs and ideas that arise instinctively in social beings, and which reflect the root experiences of social life—was a revelation of something that until then I had entirely overlooked. Burke brought home to me that our most necessary beliefs may be both unjustified and unjustifiable from our own perspective, and that the attempt to justify them will lead merely to their loss. Replacing them with the abstract rational systems of the philosophers, we may think ourselves more rational and better equipped for life in the modern world. But in fact we are less well equipped, and our new beliefs are far less justified, for the very reason that they are justified by ourselves. The real justification for a prejudice is the one which justifies it <i style="max-width: 100%;">as</i> a prejudice, rather than as a rational conclusion of an argument. In other words it is a justification that cannot be conducted from our own perspective, but only from outside, as it were, as an anthropologist might justify the customs and rituals of an alien tribe.</p><p style="max-width: 100%;">An example will illustrate the point: the prejudices surrounding sexual relations. These vary from society to society; but until recently they have had a common feature, which is that people distinguish seemly from unseemly conduct, abhor explicit sexual display, and require modesty in women and chivalry in men in the negotiations that precede sexual union. There are very good anthropological reasons for this, in terms of the long-term stability of sexual relations, and the commitment that is necessary if children are to be inducted into society. But these are not the reasons that motivate the traditional conduct of men and women. This conduct is guided by deep and immovable prejudice, in which outrage, shame, and honor are the ultimate grounds. The sexual liberator has no difficulty in showing that those motives are irrational, in the sense of being founded on no reasoned justification available to the person whose motives they are. And he may propose sexual liberation as a rational alternative, a code of conduct that is rational from the first-person viewpoint, since it derives a complete code of practice from a transparently reasonable aim, which is sexual pleasure.</p><p style="max-width: 100%;">This substitution of reason for prejudice has indeed occurred. And the result is exactly as Burke would have anticipated. Not merely a breakdown in trust between the sexes, but a faltering in the reproductive process—a failing and enfeebled commitment of parents, not merely to each other, but also to their offspring. At the same time, individual feelings, which were shored up and fulfilled by the traditional prejudices, are left exposed and unprotected by the skeletal structures of rationality. Hence the extraordinary situation in America, where lawsuits have replaced common courtesy, where post-coital accusations of "date-rape" take the place of pre-coital modesty, and where advances made by the unattractive are routinely penalized as "sexual harrassment." This is an example of what happens, when prejudice is wiped away in the name of reason, without regard for the real social function that prejudice alone can fulfill. And indeed, it was partly by reflecting on the disaster of sexual liberation, and the joyless world that it has produced around us, that I came to see the truth of Burke's otherwise somewhat paradoxical defense of prejudice.</p><p style="max-width: 100%;"><font style="max-width: 100%;">T</font>he final argument that impressed me was Burke's response to the theory of the social contract. Although society can be seen as a contract, he argued, we must recognize that most parties to the contract are either dead or not yet born. The effect of the contemporary Rousseauist ideas of social contract was to place the present members of society in a position of dictatorial dominance over those who went before and those who came after them. Hence these ideas led directly to the massive squandering of inherited resources at the Revolution, and to the cultural and ecological vandalism that Burke was perhaps the first to recognize as the principal danger of modern politics. In Burke's eyes the self-righteous contempt for ancestors which characterized the Revolutionaries was also a disinheriting of the unborn. Rightly understood, he argued, society is a partnership among the dead, the living, and the unborn, and without what he called the "hereditary principle," according to which rights could be inherited as well as acquired, both the dead and the unborn would be disenfranchized. Indeed, respect for the dead was, in Burke's view, the only real safeguard that the unborn could obtain, in a world that gave all its privileges to the living. His preferred vision of society was not as a contract, in fact, but as a trust, with the living members as trustees of an inheritance that they must strive to enhance and pass on.</p><p style="max-width: 100%;">I was more exhilarated by those ideas than by anything else in Burke, since they seemed to explain with the utmost clarity the dim intuitions that I had had in 1968, as I watched the riots from my window and thought of Valéry's <i style="max-width: 100%;">Cimetière marin</i>. In those deft, cool thoughts, Burke summarized all my instinctive doubts about the cry for liberation, all my hesitations about progress and about the unscrupulous belief in the future that has dominated and perverted modern politics. In effect, Burke was joining in the old Platonic cry, for a form of politics that would also be a form of care—"care of the soul," as Plato put it, which would also be a care for absent generations. The graffiti paradoxes of the <i style="max-width: 100%;">soixante-huitards</i> were the very opposite of this: a kind of adolescent insouciance, a throwing away of all customs, institutions, and achievements, for the sake of a momentary exultation which could have no lasting sense save anarchy.</p><p style="max-width: 100%;">It was not until much later, after my first visit to communist Europe, that I came to understand and sympathize with the negative energy in Burke. I had grasped the positive thesis—the defense of prejudice, tradition, and heredity, and of a politics of trusteeship in which the past and the future had equal weight to the present—but I had not grasped the deep negative thesis, the glimpse into Hell, contained in his vision of the Revolution. As I said, I shared the liberal humanist view of the French Revolution, and knew nothing of the facts that decisively refuted that view and which vindicated the argument of Burke's astonishingly prescient essay. My encounter with Communism entirely rectified this.</p><p style="max-width: 100%;"><font style="max-width: 100%;">P</font>erhaps the most fascinating and terrifying aspect of Communism was its ability to banish truth from human affairs, and to force whole populations to "live within the lie," as President Havel put it. George Orwell wrote a prophetic and penetrating novel about this; but few Western readers of that novel knew the extent to which its prophecies had come true in Central Europe. To me it was the greatest revelation, when first I travelled to Czechoslovakia in 1979, to come face to face with a situation in which people could, at any moment, be removed from the book of history, in which truth could not be uttered, and in which the Party could decide from day to day not only what would happen tomorrow, but also what had happened today, what had happened yesterday, and what had happened before its leaders had been born. This, I realized, was the situation that Burke was describing, to a largely incredulous readership, in 1790. And two hundred years later the situation still existed, and the incredulity along with it.</p><p style="max-width: 100%;">Until 1979 my knowledge of Communism had been entirely theoretical. I did not like what I had read, of course, and was hostile in any case to the socialist ideas of equality and state control, of which I had already seen enough in France and Britain. But I knew nothing of what it is like to live under Communism—nothing of the day-to-day humiliation of being a non-person, to whom all avenues of self-expression are closed. As for Czechoslovakia, as it then was, I knew only what I had gleaned from its music—the music of Smetana, Dvo?ak, and Janá?ek in particular, to all three of whom I owe the greatest of debts for the happiness they have brought me. Of course, I had read Kafka and Hašek— but they belonged to another world, the world of a dying empire, and it was only subsequently that I was able to see that they too were prophets, and that they were describing not the present but the future of their city.</p><p style="max-width: 100%;">I had been asked to give a talk to a private seminar in Prague. This seminar was organized by Julius Tomin, a Prague philosopher, who had taken advantage of the Helsinki Accords of 1975, which supposedly obliged the Czechoslovak government to uphold freedom of information and the basic rights defined by the <font style="max-width: 100%;">U.N.</font> Charter. The Helsinki Accords were a farce, used by the Communists to identify potential trouble-makers, while presenting a face of civilized government to gullible intellectuals in the West. Nevertheless, I was told that Dr. Tomin's seminar met on a regular basis, that I would be welcome to attend it, and that they were indeed expecting me.</p><p style="max-width: 100%;">I arrived at the house, after walking through those silent and deserted streets, in which the few who stood seemed occupied by some dark official business, and in which Party slogans and symbols disfigured every building. The staircase of the apartment building was also deserted. Everywhere the same expectant silence hung in the air, as when an air-raid has been announced, and the town hides from its imminent destruction. Outside the apartment, however, I encountered two policemen, who seized me as I rang the bell and demanded my papers. Dr. Tomin came out, and an altercation ensued, during which I was thrown down the stairs. But the argument continued and I was able to push my way past the guard and enter the apartment. I found a room full of people, and the same expectant silence. I realized that there really was going to be an air-raid, and that the air-raid was me.</p><p style="max-width: 100%;">In that room was a battered remnant of Prague's intelligentsia—old professors in their shabby waistcoats; long-haired poets; fresh-faced students who had been denied admission to university for their parents' political "crimes"; priests and religious in plain clothes; novelists and theologians; a would-be rabbi; and even a psychoanalyst. And in all of them I saw the same marks of suffering, tempered by hope; and the same eager desire for the sign that someone cared enough to help them. They all belonged, I discovered, to the same profession: that of the stoker. Some stoked boilers in hospitals; others in apartment blocks; one stoked at a railway station, another in a school. Some stoked where there were no boilers to stoke, and these imaginary boilers came to be, for me, a fitting symbol of the communist economy.</p><p style="max-width: 100%;">This was my first encounter with "dissidents": the people who, to my astonishment, would be the first democratically elected leaders of post-war Czechoslovakia. And I felt towards these people an immediate affinity. Nothing was of such importance for them as the survival of their national culture. Deprived of material and professional advancement, their days were filled with a forced meditation on their country and its past, and on the great Question of Czech History which has preoccupied the Czechs since Palacky's day. They were forbidden to publish; the authorities had concealed their existence from the world and had resolved to remove their traces from the book of history. Hence the dissidents were acutely conscious of the value of memory. Their lives were an exercise in what Plato calls <i style="max-width: 100%;">anamnesis</i>: the bringing to consciousness of forgotten things. Something in me responded to this poignant ambition, and I was at once eager to join with them and make their situation known to the world.</p><p style="max-width: 100%;">Briefly, I spent the next ten years in daily meditation on Communism, on the myths of equality and fraternity that underlay its oppressive routines, just as they had underlain the routines of the French Revolution. And I came to see that Burke's account of the Revolution was not merely a piece of contemporary history. It was like Milton's account of Paradise Lost—an exploration of a region of the human psyche: a region that lies always ready to be visited, but from which return is by way of a miracle, to a world whose beauty is thereafter tainted by the memories of Hell. To put it very simply, I had been granted a vision of Satan and his work—the very same vision that had shaken Burke to the depths of his being. And I at last recognized the positive aspect of Burke's philosophy as a response to that vision, as a description of the best that human beings can hope for, and as the sole and sufficient vindication of our life on earth.</p><p style="max-width: 100%;"><font style="max-width: 100%;">H</font>enceforth I understood conservatism not as a political credo only, but as a lasting vision of human society, one whose truth would always be hard to perceive, harder still to communicate, and hardest of all to act upon. And especially hard is it now, when religious sentiments follow the whims of fashion, when the global economy throws our local loyalties into disarray, and when materialism and luxury deflect the spirit from the proper business of living. But I do not despair, since experience has taught me that men and women can flee from the truth only for so long, that they will always, in the end, be reminded of the permanent values, and that the dreams of liberty, equality, and fraternity will excite them only in the short-term.</p><p style="max-width: 100%;">As to the task of transcribing, into the practice and process of modern politics, the philosophy that Burke made plain to the world, this is perhaps the greatest task that we now confront. I do not despair of it; but the task cannot be described or embraced by a slogan. It requires not a collective change of mind but a collective change of heart.</p><div style="max-width: 100%;"><span style="max-width: 100%;"></span><p style="max-width: 100%;"><strong style="max-width: 100%;">Roger Scruton </strong>(1944–2020) was an English philosopher and writer who first contributed to <em style="max-width: 100%;">The New Criterion </em>in 1982.</p></div><p style="max-width: 100%;"><small style="max-width: 100%;">This article originally appeared in The New Criterion, Volume 21 Number 6, on page 4<br style="max-width: 100%;"> Copyright © 2021 The New Criterion | www.newcriterion.com <br style="max-width: 100%;"><a href="/issues/2003/2/why-i-became-a-conservative" title="https://newcriterion.com/issues/2003/2/why-i-became-a-conservative" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">https://newcriterion.com/issues/2003/2/why-i-became-a-conservative</a></small></p></div></div></div></div><!--Ad--><!--END .article-ad-row--><!-- /64425673/Leaderboard --></div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-80098260317148063172021-12-17T22:19:00.001+11:002021-12-17T22:19:14.736+11:00How a Conservative Should Oppose Socialism and Liberalism - The Imaginative Conservative<div dir="ltr"><base href="https://theimaginativeconservative.org/2020/10/conservative-oppose-socialism-liberalism-timeless-sir-roger-scruton.html"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>How a Conservative Should Oppose Socialism and Liberalism - The Imaginative Conservative</title><div class="original-url"><br><a href="https://theimaginativeconservative.org/2020/10/conservative-oppose-socialism-liberalism-timeless-sir-roger-scruton.html">https://theimaginativeconservative.org/2020/10/conservative-oppose-socialism-liberalism-timeless-sir-roger-scruton.html</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">How a Conservative Should Oppose Socialism and Liberalism</h1><div class="metadata singleline" style="text-align: start; display: block; margin-bottom: 1.45em; margin-top: -0.75em; max-width: 100%;"><a href="https://theimaginativeconservative.org/author/roger-scruton" title="Posts by Sir Roger Scruton" rel="author" style="margin: 0px; color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline; font-size: 1em !important; font-weight: normal !important; font-style: normal !important; display: inline !important;" class="byline">Sir Roger Scruton</a></div><blockquote style="font-style: italic; max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"> <p style="max-width: 100%;">In response to liberalism, it is necessary to work for the restoration of the concrete circumstances of justice. But the concrete law that I have been advocating is very unlike anything that either a socialist or a liberal would approve. It preserves inequalities, it confers privileges, it justifies power. That, however, is also its strength.</p> </blockquote> <p style="max-width: 100%;"><a href="https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?ssl=1" data-caption="" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img src="https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=300%2C225&ssl=1" alt="" width="300" height="225" data-recalc-dims="1" srcset="https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=200%2C150&ssl=1 200w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=300%2C225&ssl=1 300w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=400%2C300&ssl=1 400w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=600%2C450&ssl=1 600w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=768%2C576&ssl=1 768w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=800%2C600&ssl=1 800w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=1024%2C768&ssl=1 1024w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?fit=1200%2C900&ssl=1 1200w" data-lazy-loaded="1" sizes="(max-width: 300px) 100vw, 300px" loading="eager" class="auxiliary float right" style="max-width: 100%; margin: 1.4em auto; height: auto; display: block; clear: both; font-size: 0.75em; line-height: 1.4em; text-align: start; font-family: -apple-system-font; color: rgba(0, 0, 0, 0.65); float: none;" data-unique-identifier=""><noscript style="max-width: 100%;">&lt;img class="alignright size-medium wp-image-131157" src="https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=300%2C225&amp;#038;ssl=1" alt="" width="300" height="225" srcset="https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=200%2C150&amp;amp;ssl=1 200w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=300%2C225&amp;amp;ssl=1 300w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=400%2C300&amp;amp;ssl=1 400w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=600%2C450&amp;amp;ssl=1 600w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=768%2C576&amp;amp;ssl=1 768w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=800%2C600&amp;amp;ssl=1 800w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?resize=1024%2C768&amp;amp;ssl=1 1024w, https://i1.wp.com/theimaginativeconservative.org/wp-content/uploads/2020/02/Roger_Scruton_lightened.jpg?fit=1200%2C900&amp;amp;ssl=1 1200w" sizes="(max-width: 300px) 100vw, 300px" data-recalc-dims="1" /&gt;</noscript></a>Post-war intellectuals have inherited two major systems of political thought with which to satisfy their lust for doctrine: liberalism and socialism. It is testimony to the persistence of the dichotomizing frame of mind that, even in Eastern Europe, the "world conflict" that endured for seventy years was frequently seen in terms of the opposition between these systems. And because they are systems, it is often supposed that they are organically unified—that you cannot embrace any part of one of them without embracing the whole of it. But let it be said at the outset, that, from the standpoint of our present predicament, nothing is more obvious about these systems than the fact that they are, in their presuppositions, substantially the same. Each of them proposes a description of our condition, and an ideal solution to it, in terms which are secular, abstract, universal, and egalitarian. Each sees the world in "desacralized" terms, in terms which, in truth, correspond to no lasting common human experience, but only to the cold skeletal paradigms that haunt the brains of intellectuals. Each is abstract, even when it pretends to a view of human history. Its history, like its philosophy, is detached from the concrete circumstance of human agency, and, indeed, in the case of Marxism, goes so far as to deny the efficacy of human agency, preferring to see the world as a confluence of impersonal forces. The ideas whereby men live and find their local identity—ideas of allegiance, of country or nation, of religion and obligation—all these are, for the socialist, mere ideology, and for the liberal, matters of "private" choice, to be respected by the state only because they cannot truly matter to the state. Only in a few places in Europe and America can a person call himself a conservative and expect to be taken seriously. The first task of conservatism, therefore, is to create a language in which "conservative" is no longer a term of abuse. This task is part of another, and larger, enterprise: that of the purification of language from the insidious sloganizing which has taken hold of it. This is not a simple enterprise. Indeed, it is, in one sense, the whole of politics. As the communists realized from the beginning, to control language is to control thought—not actual thought, but the possibilities of thought. It is partly through the successful efforts of the communists—aided, of course, by a world war which they did not a little to precipitate—that our parents thought in terms of elementary dichotomies. Left-Right, Communist-fascist, socialist-capitalist, and so on. Such were the "terms of debate" that we inherited. To the extent that you are not "on the Left," they implied, then to that extent are you "on the Right"; if not a Communist, then so much nearer fascism; if not a socialist, then an advocate of "capitalism," as an economic and political system.<span style="max-width: 100%;"></span></p> <p style="max-width: 100%;">If there is a basic dichotomy that presently confronts us, it is between us—the inheritors of what remains of Western civilization and Western political thinking—and the purveyors of dichotomies. There is no such opposition as that between Left and Right, or that between communism and fascism. There is simply an eternal alliance—although an "alliance of the unjust" who are always ready to violate the terms that bind them—between those who think in terms of dichotomies and labels. Theirs is the new style of politics, the science which has in truth replaced "politics" as it has ever been known. Theirs is a world of "forces" and "movements"; the world perceived by these infantile minds is in a constant state of turmoil and conflict, advancing now to the Left, now to the Right, in accordance with the half-baked predictions of this or that theorist of man's social destiny. Most of all, the dichotomizing mind has need of a system. It seeks for the theoretical statement of man's social and political condition, in terms of which to derive a doctrine that will answer to every material circumstance.</p> <p style="max-width: 100%;">Each system is also universal. An international socialism is the stated ideal of most socialists; an international liberalism is the unstated tendency of the liberal. To neither system is it thinkable that men live, not by universal aspirations but by local attachments; not by a "solidarity" that stretches across the globe from end to end, but by obligations that are understood in terms which separate men from most of their fellows—in terms such as national history, religion, language, and the customs that provide the basis of legitimacy. Finally—and the importance of this should never be underestimated—both socialism and liberalism are, in the last analysis, egalitarian. They both suppose all men to be equal in every respect relevant to their political advantage. For the socialist, men are equal in their needs, and should therefore be equal in all that is granted to them for the satisfaction of their needs. For the liberal, they are equal in their rights, and should therefore be equal in all that affects their social and political standing.</p> <p style="max-width: 100%;">I must say at once that I have more sympathy for the liberal than for the socialist position. For it is based in a philosophy that not only respects the reality of human agency, but also attempts to reconcile our political existence with the elementary freedoms that are constantly threatened by it. But—whatever its worth as a philosophical system, liberalism remains, for me, no more than that—a constant corrective to the given reality, but not a reality in itself. It is a shadow, cast by the light of reason, whose existence depends upon the massive body which obstructs that light, the body of man's given political existence.</p> <p style="max-width: 100%;">This given political existence defies the four axioms of liberalism and socialism. It is not secular but spiritual, not abstract but concrete, not universal but particular, and not egalitarian but fraught with diversity, inequality, privilege, and power. And so it should be. I say that it is spiritual, for I believe that the world as man understands it—the Lebenswelt—is given to him in terms which bear the indelible imprint of obligations that surpass his understanding. He is born into a world that calls on him for sacrifice, and that promises him obscure rewards. This world is concrete—it cannot be described in the abstract unhistorical language of the socialist or liberal theorist without removing the skin of significance that renders it perceivable. The world of the socialist and the world of the liberal are like dead skeletons, from which the living skin has been picked away. But this actual, living, social world, is a particular thing, a vital thing, and it must, if it is to flourish, distribute its life variously and unequally about its parts. The abstract equality of the socialist and the liberal has no place in this world, and could be realized only by the assertion of controls so massive as to destroy themselves.</p> <p style="max-width: 100%;">In order to justify, and indeed to win, its war with reality, the intellectual mind has developed an annihilating language with which to describe it. All political realities are described a-historically, as though they could be established anywhere, at any time. Thus the peculiarly <i style="max-width: 100%;">Polish</i> phenomenon of "Solidarity" is squeezed into the abstract forms dictated by the theory of "liberal democracy." It is even seen as a kind of socialism, especially by French intellectuals for whom nothing is good which cannot be given a socialist name. The example is minatory. If we are to return to reality, we must search for a language that is scrupulous towards the human world.</p> <p style="max-width: 100%;">One generality, however, is useful to us, precisely because, behind it, a thousand particularities lie hidden. I refer to the idea of legitimacy. To their immense credit, liberals have tried to provide an alternative idea of legitimacy—one with which to challenge the historical entitlements that were to be extinguished by the triumph of their system. The first, and final, condemnation of communism is that it has dismissed the whole idea of legitimacy with a cavernous laugh. It is not my concern to argue with the liberal, some of whose ideas must eventually be incorporated into any philosophical theory of legitimate government. I wish only to suggest a non-liberal alternative, that will be free from the contagion of theory.</p> <p style="max-width: 100%;">Among the many dichotomies that have pulverized the modern intelligence, that—due, I suppose to Weber—between legitimacy and legality, between "traditional" and "legal-rational" modes of authority, has been the most damaging. Only if law is misunderstood, as a system of abstractions, can legality be regarded as an alternative to—rather than as a particular realization of—legitimacy. But abstract law is, for that reason, without lasting force.</p> <p style="max-width: 100%;">Legitimacy is, quite simply, the right of political command. And this right includes the exercise of law. What confers this right over a people? Some would say their "choice." But this idea overlooks the fact that we have only the crudest instruments whereby choices are measured, and these choices concern only the most fortuitous of things. Besides, what leads people to accept the "choice" that is thrust upon them by their fellows, if not a prior sense that they are bound together in a legitimate order?</p> <p style="max-width: 100%;">The task for the conservative is to find the grounds of political existence concretely, and to work toward the re-establishment of legitimate government in a world that has been swept bare by intellectual abstractions. Our ultimate model for a legitimate order is one that is given historically, to people united by their sense of a common destiny, a common culture, and a common source of the values that govern their lives.</p> <p style="max-width: 100%;">The liberal intelligentsia in the West, like the erstwhile Communist intelligentsia in the East, has persistently refused to accept the given<span style="max-width: 100%;">–</span>ness of human existence. It has made life, and in particular political life, into a kind of intellectual experiment. Seeing the unhappiness of man it asks, what has gone wrong? And it dreams of a world in which an abstract ideal of justice will be made reality. It looks everywhere for the single solution that will resolve conflicts and restore harmony everywhere, whether on the North Pole or at the Equator. Hence, the total inability of liberalism to provide a solution to those who are afflicted by totalitarian illegitimacy. The liberal begins from the same assumption as the totalitarian, namely, that politics is a means to an end, and the end is equality—not, it is true, material equality, but moral equality, an equality of "rights." Democracy is the necessary result of this liberal ideal, since democracy is the final realization of political equality. For the liberal, the only way to oppose the totalitarian is by slow, steady democratization of the social order.</p> <p style="max-width: 100%;">Who can doubt the appeal of that idea? But it neglects the one, inescapable fact. I cannot see my own life as the liberal wishes to see political life. I cannot see my own life as an experiment. Nor can I regard my obligations as created entirely by my free, responsible actions. I am born into a situation that I did not create, and am encumbered from birth with obligations that are not of my own devising. My basic debt to the world is not one of justice but of piety, and it is only when I recognize this fact that I can be truly myself. For only in relation to my given situation can I form those values and social perceptions that give me strength, at last, to experiment with freedom.</p> <p style="max-width: 100%;">Any genuine account of our sentiments of legitimacy must begin from the recognition that piety precedes justice, both in our lives and in our thinking, and that, until we have attached ourselves to a place and people, and begun to think of them as "our own," the claims of justice, and the superstition of equality, are entirely without meaning for us. But this attachment to place and people is not chosen: it is not the outcome of some liberal reflection on the rights of man, nor is it conceived in the experimental spirit that is so important to the socialist program. It is given to us, in the very texture of our social existence. We are born into the obligations of the family, and into the experience of ourselves as parts of a larger whole. Not to recognize the priority of this experience is to concede the major premise of totalitarian thinking, which is that political existence is nothing but a long term experiment. There is a particular view, still popular among left-wing intellectuals in the West, that the Soviet system was "socialism gone wrong." This thought expresses precisely the major political danger of our times, which is the belief that politics involves a choice of systems, as a means to an end, so that one system may "go wrong" while another "goes right." The truth is that socialism is wrong, precisely because it believes that it can go right—precisely because it sees politics asa means to an end. Politics is a manner of social existence, whose bedrock is the given obligations from which our social identities are formed. Politics is a form of association which is not a means to an end, but an end in itself. It is founded on legitimacy, and legitimacy resides in our sense that we are made by our inheritance.</p> <p style="max-width: 100%;">Hence, if we are to rediscover the roots of political order, we must attempt to endorse the unchosen obligations that confer on us our political identity, and which settle for a Pole that he cannot be governed from Moscow, or for a Falkland Islander that he cannot be legitimately governed from Buenos Aires.</p> <p style="max-width: 100%;">+++</p> <p style="max-width: 100%;">It is worth pausing to mention another, and rival, generality that has been of some service to the left-liberal intellectual in our time, in his endeavor to wipe out the past, and to find a basis for political obligation that looks only to the present and the future. This is the idea of the "people," as the fount of legitimate order. The idea is usually combined with the fantasy that the intellectual has some peculiar faculty of hearing, and also articulating, the "voice of the people." This self-delusion, which has persisted unaltered since the days of the French Revolution, expresses the intellectual's concern to be reunited with the social order from which his own thinking has so tragically separated him. He wishes to redeem himself from his "outsideness." Unfortunately, however, he succeeds in uniting himself not with society, but only with another intellectual abstraction—"the people"—designed according to impeccable theoretical requirements, precisely in order to veil the intolerable reality of everyday life. "The people" does not exist. Even if it did exist, it would be authority for nothing, since it would have no concrete basis on which to build its legitimacy. Nobody can speak for the people. Nobody can speak for anyone. The truth, however, strives to be uttered, and may find expression, now on these lips, now on those.</p> <p style="max-width: 100%;">Unlike "the people," the nation is not an abstraction. It is a given historical reality. It is made particular and immediate in language, custom, religion, and culture. It contains within itself the intimation of a legitimate order. This, I believe, should always be remembered, even by those—and that includes most of us now—who hesitate to adopt the straightforward nationalism that emerged from the Congress of Vienna and which at first pacified, but subsequently destroyed, our continent.</p> <p style="max-width: 100%;">+++</p> <p style="max-width: 100%;">But surely, you will say, is there not another source of legitimacy—one that does not require the support of those pious obligations that seem to commit us to so much on the basis of so little? Is there not a legitimacy to be found in democracy, that will one day <i style="max-width: 100%;">replace</i> the appeal to piety?</p> <p style="max-width: 100%;">That is a large question. But two things need to be said in response to it. First, "democracy" is a disputed term, and nobody knows quite what it means or quite how to secure it. Should we wait until all the paradoxes of social choice have been resolved before formulating our political commitments?</p> <p style="max-width: 100%;">Second, what people have appreciated in democracy is not periodic collective choice—for what is so estimable in the fact that the ignorant majority every now and then chooses to be guided by a new party, toward goals that it understands no better than it understood the goals of the previous one? What is appreciated are certain political virtues, which we rightly associate with British and American democracy, but which existed before democracy, and could be established elsewhere without its aid. These virtues are the following:</p> <p style="max-width: 100%;">(i) Limited power: no one can exercise unlimited power when his projects stand to be extinguished by an election.</p> <p style="max-width: 100%;">(ii) Constitutional government: but what upholds the constitution?</p> <p style="max-width: 100%;">(iii) Justification by consent.</p> <p style="max-width: 100%;">(iv) The existence of autonomous institutions, and the free association that makes them possible.</p> <p style="max-width: 100%;">(v) Rule of law: in other words, the possibility of adjudicating every act, even when it is the act of an official—even when it is an act in the name of the sovereign power.</p> <p style="max-width: 100%;">(vi) Legitimate opposition: in other words, the right to form parties, and to publish opinions, which oppose the government; and the right to contend openly for power.</p> <p style="max-width: 100%;">Political theorists are familiar, of course, with those matters, and this is not the place to discuss them in detail. But it is worth summarizing their import. Taken together, those six features of government mean, not democracy, but rather constitutional limitation. To put it more directly, they denote the separation of the state (which is the locus of legitimate authority) from those who hold power by <i style="max-width: 100%;">virtue</i> of the state. Those who wield power can be judged in terms of the very offices that they hold. This is surely an essential part of true political order. It is also an indispensable part of any fully elaborated legitimacy. Indeed, we can see legitimacy in the modern state as composed of two parts: a root, which is the pious attachment that draws people together into a single political entity; and a tree which grows from that root, which is the sovereign state, ordered by the principles that I have advocated. In this state, power is held under conditions that limit it, and in a manner that makes it answerable to those who may suffer from its exercise. This state shows the true flowering of a "civil society"—a public life that is open, dignified, and imbued with an instinctive legality. Such legality grows from and expresses the legitimacy that is stored in its root. It is this upper, visible part of the legitimate polis that is so evidently destroyed by the political doctrines of our time. But its destruction is made possible, not so much by the elimination of democracy, as by the stifling of the spontaneous source of legitimate sentiment from which it feeds.</p> <p style="max-width: 100%;">Democracy can, of course, sustain the six political virtues that I have listed. But it can also destroy them. For all of them depend on the one thing that democracy cannot provide, and which is hinted at in the question that I have added to number (ii): authority. What prompts people to accept and be bound by the results of a democratic election, or by the existing law, or by the limitations embodied in an office? What, in short, gives rise to the "public spirit" that has so signally vanished from the institutions of government in much of modern Europe? Surely it is respect—for institutions, for procedures, for the powers and privileges that are actually enjoyed. This respect is derived from the sense that these powers, privileges, and procedures reflect something that is truly "ours," something that grows from the social bond that defines our condition. Here lies the authority of the actual: that it is seen to contain within itself the residue of the allegiance which defines my place.</p> <p style="max-width: 100%;">+++</p> <p style="max-width: 100%;">What now is true legality? I have already hinted at a distinction between abstract and concrete law, and have implied that only the latter can truly fill the vacuum of legitimacy that presently lies before us. Concrete law is exemplified at its best in the English tradition of common law—law made by judges, in response to the concrete problems that come before them, and in which principles emerge only slowly, and already subject to the harsh discipline of the actual. Any law that is the upshot of serious judicial reasoning, founded in precedents and authorities, bears the stamp of an historical order; it also remains responsive to the reality of human conflicts, and constitutes a genuine attempt to resolve them, rather than to dictate an intellectually satisfying solution which may be unacceptable to the parties. This kind of law encapsulates the true source of legal authority, which is the plaintiff's belief that justice will be done, not abstractly, but in his particular case, in light of the particular circumstances that are his, and which are perhaps even uniquely his. For concrete law to exist in any form, there must be judicial independence. And once there is judicial independence there is all that anyone has reasonably aspired to under the banner of "the rights of man." For there is the assurance that justice may be done, whatever the power that seeks to extinguish it.</p> <p style="max-width: 100%;">There are two major threats to concrete law. One is the abolition of judicial independence. This was accomplished by the Communist Party, in the interests of an "abstract" justice—an "equality" of reward—which must inevitably conflict with the concrete circumstances of human existence. The second threat is the proliferation of statute law—of law by decree, law repeatedly made and re-made in response to the half-baked ideas of politicians and their advisors. All such law is fatally flawed: the Communist Party rested its entire claim to legality in the generation of such laws, while removing the only instrument—judicial independence—that could make them into genuine <i style="max-width: 100%;">laws</i>, rather than military injunctions.</p> <p style="max-width: 100%;">Liberalism has always appreciated the importance of legality. But liberal legality is an abstract legality, concerned with the promotion of a purely philosophical idea of "human rights." What value are human rights, without the judicial process that will uphold them? And besides, in resting one's faith in this beguiling abstraction, does one not also give to one's enemy another bastion against the recognition of his illegitimacy? Is it not possible for him to say that he upholds human rights—only different rights? (The right to work, for instance, or a right to a stake in the means of production.) If one looks back to the French Revolution, one sees just how easy it is for the doctrine of "human rights" to become an instrument of the most appalling tyranny. It suffices to do as the Jacobins did—to abolish the judiciary, and replace it by "people's courts." Then anything can be done to anyone, in the name of the Rights of Man.</p> <p style="max-width: 100%;">In response to liberalism, therefore, it is necessary to work for the restoration of the concrete circumstances of justice. But the concrete law that I have been advocating is very unlike anything that either a socialist or a liberal would approve. It preserves inequalities, it confers privileges, it justifies power. That, however, is also its strength. For there always will be inequalities: there always will be privilege and power. Those are nothing but the lineaments of every actual political order. Since inequalities, privileges, and powers exist, it is right that they should coexist with the law that might justify them. Otherwise they exist unjustified, and also uncontrolled.<br style="max-width: 100%;"> <span style="max-width: 100%;"><span style="max-width: 100%;"><br style="max-width: 100%;"> </span></span><i style="max-width: 100%;">Republished with gracious permission from the <a href="http://www.intercollegiatereview.com/" target="_blank" rel="noopener noreferrer" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Intercollegiate Review</a> (Spring 1993).</i></p> <p style="max-width: 100%;"><em style="max-width: 100%;">This essay appeared originally appeared here in February 2012 <i style="max-width: 100%;">and appears here again in memory of the great Sir Roger Scruton (born February 27, 1944), who died on January 12, 2020.</i></em></p> <p style="max-width: 100%;">The Imaginative Conservative<em style="max-width: 100%;"> applies the principle of appreciation to the discussion of culture and politics—we approach dialogue with magnanimity rather than with mere civility. 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It has been brightened for clarity.</em></p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-34679409120396696272021-12-05T22:13:00.001+11:002021-12-05T22:13:42.846+11:00SAINT JOHN OF JERUSALEM - GRAND PRIORY OF ENGLAND SMOM: AN HISTORIC MOMENT<div dir="ltr"><base href="http://saintjohnofjerusalem.blogspot.com/2010/10/historic-moment.html?m=0"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>SAINT JOHN OF JERUSALEM - GRAND PRIORY OF ENGLAND SMOM: AN HISTORIC MOMENT</title><div class="original-url"><br><a href="http://saintjohnofjerusalem.blogspot.com/2010/10/historic-moment.html?m=0">http://saintjohnofjerusalem.blogspot.com/2010/10/historic-moment.html?m=0</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">AN HISTORIC MOMENT</h1> <div class="clear" style="max-width: 100%; clear: both;"><a href="http://2.bp.blogspot.com/_5luZ-xNpejU/TKnPxqt47nI/AAAAAAAAAsc/eE3LD89AtZ8/s1600/Parliament.jpg" imageanchor="1" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img height="263" src="http://2.bp.blogspot.com/_5luZ-xNpejU/TKnPxqt47nI/AAAAAAAAAsc/eE3LD89AtZ8/s400/Parliament.jpg" width="400" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><p class="clear" style="max-width: 100%; clear: both;"> </p><p style="max-width: 100%;">A regular worshipper in the Conventual Church has sent us this photograph, which, despite its outward similarity to a tourist snap, is in fact the record of an historic moment in the life our our Country, Our Church and our Order.</p><p style="max-width: 100%;"> </p><p style="max-width: 100%;">The photograph was taken from Lambeth Bridge shortly after the Holy Father had passed across, cheered by our photographer, on Friday 17th September 2010, on his way from visiting the Archbishop of Canterbury at Lambeth Palace to the Palace of Westminster, to address Parliament and the Nation.</p><p style="max-width: 100%;"> </p><p style="max-width: 100%;">At the very time this picture was taken, the Holy Father was speaking in Westminster Hall. He was standing on the spot on which St Thomas More was condemned to martyrdom in 1535, the first time since the Reformation that the Members of both houses of Parliament have been addressed as a formal act of State by a Bishop of the Catholic Church. The first time ever by the Roman Pontiff. </p><p style="max-width: 100%;"> </p><p style="max-width: 100%;">Present near the front of the Hall sat The Grand Prior of England, Fra' Fredrik-Crichton Stuart, the first time that the Grand Prior has been present in Parliament since Sir Thomas Thresham in 1559, before which time the Priors sat <i style="max-width: 100%;">ex officio</i> among the barons. See the drawing at the bottom of this article.</p><p style="max-width: 100%;"> </p><p style="max-width: 100%;">We post here below the text of the Address delivered by His Holiness Pope Benedict XVI on this glorious occasion in the life of the Realm. His Holiness is boldly aware of the significance of this history both for British Catholics and for all peoples of these Isles.</p><p style="max-width: 100%;"> </p><div style="max-width: 100%;">The latter part of the Holy Father's address has much of relevance to the daily work today of the Order of Malta. These words are addressed to us too, let us have the courage to heed them.<br style="max-width: 100%;"> <br style="max-width: 100%;"> <div class="clear" style="max-width: 100%; clear: both;"><a href="http://3.bp.blogspot.com/_5luZ-xNpejU/TLA1N70wUeI/AAAAAAAAAtc/cQMvuK0pxwg/s1600/papal-arms4.jpg" imageanchor="1" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img src="http://3.bp.blogspot.com/_5luZ-xNpejU/TLA1N70wUeI/AAAAAAAAAtc/cQMvuK0pxwg/s1600/papal-arms4.jpg" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div></div><blockquote class="simple" style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px;"><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">Mr Speaker,</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">Thank you for your words of welcome on behalf of this distinguished gathering. As I address you, I am conscious of the privilege afforded me to speak to the British people and their representatives in Westminster Hall, a building of unique significance in the civil and political history of the people of these islands. Allow me also to express my esteem for the Parliament which has existed on this site for centuries and which has had such a profound influence on the development of participative government among the nations, especially in the Commonwealth and the English-speaking world at large. Your common law tradition serves as the basis of legal systems in many parts of the world, and your particular vision of the respective rights and duties of the state and the individual, and of the separation of powers, remains an inspiration to many across the globe.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">As I speak to you in this historic setting, I think of the countless men and women down the centuries who have played their part in the momentous events that have taken place within these walls and have shaped the lives of many generations of Britons, and others besides. In particular, I recall the figure of Saint Thomas More, the great English scholar and statesman, who is admired by believers and non-believers alike for the integrity with which he followed his conscience, even at the cost of displeasing the sovereign whose "good servant" he was, because he chose to serve God first. The dilemma which faced More in those difficult times, the perennial question of the relationship between what is owed to Caesar and what is owed to God, allows me the opportunity to reflect with you briefly on the proper place of religious belief within the political process.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">This country's Parliamentary tradition owes much to the national instinct for moderation, to the desire to achieve a genuine balance between the legitimate claims of government and the rights of those subject to it. While decisive steps have been taken at several points in your history to place limits on the exercise of power, the nation's political institutions have been able to evolve with a remarkable degree of stability. In the process, Britain has emerged as a pluralist democracy which places great value on freedom of speech, freedom of political affiliation and respect for the rule of law, with a strong sense of the individual's rights and duties, and of the equality of all citizens before the law. While couched in different language, Catholic social teaching has much in common with this approach, in its overriding concern to safeguard the unique dignity of every human person, created in the image and likeness of God, and in its emphasis on the duty of civil authority to foster the common good.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">And yet the fundamental questions at stake in Thomas More's trial continue to present themselves in ever-changing terms as new social conditions emerge. Each generation, as it seeks to advance the common good, must ask anew: what are the requirements that governments may reasonably impose upon citizens, and how far do they extend? By appeal to what authority can moral dilemmas be resolved? These questions take us directly to the ethical foundations of civil discourse. If the moral principles underpinning the democratic process are themselves determined by nothing more solid than social consensus, then the fragility of the process becomes all too evident - herein lies the real challenge for democracy.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">The inadequacy of pragmatic, short-term solutions to complex social and ethical problems has been illustrated all too clearly by the recent global financial crisis. There is widespread agreement that the lack of a solid ethical foundation for economic activity has contributed to the grave difficulties now being experienced by millions of people throughout the world. Just as "every economic decision has a moral consequence" (Caritas in Veritate, 37), so too in the political field, the ethical dimension of policy has far-reaching consequences that no government can afford to ignore. A positive illustration of this is found in one of the British Parliament's particularly notable achievements – the abolition of the slave trade. The campaign that led to this landmark legislation was built upon firm ethical principles, rooted in the natural law, and it has made a contribution to civilization of which this nation may be justly proud.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">The central question at issue, then, is this: where is the ethical foundation for political choices to be found? The Catholic tradition maintains that the objective norms governing right action are accessible to reason, prescinding from the content of revelation. According to this understanding, the role of religion in political debate is not so much to supply these norms, as if they could not be known by non-believers – still less to propose concrete political solutions, which would lie altogether outside the competence of religion – but rather to help purify and shed light upon the application of reason to the discovery of objective moral principles. This "corrective" role of religion vis-à-vis reason is not always welcomed, though, partly because distorted forms of religion, such as sectarianism and fundamentalism, can be seen to create serious social problems themselves. And in their turn, these distortions of religion arise when insufficient attention is given to the purifying and structuring role of reason within religion. It is a two-way process. Without the corrective supplied by religion, though, reason too can fall prey to distortions, as when it is manipulated by ideology, or applied in a partial way that fails to take full account of the dignity of the human person. Such misuse of reason, after all, was what gave rise to the slave trade in the first place and to many other social evils, not least the totalitarian ideologies of the twentieth century. This is why I would suggest that the world of reason and the world of faith – the world of secular rationality and the world of religious belief – need one another and should not be afraid to enter into a profound and ongoing dialogue, for the good of our civilization.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">Religion, in other words, is not a problem for legislators to solve, but a vital contributor to the national conversation. In this light, I cannot but voice my concern at the increasing marginalization of religion, particularly of Christianity, that is taking place in some quarters, even in nations which place a great emphasis on tolerance. There are those who would advocate that the voice of religion be silenced, or at least relegated to the purely private sphere. There are those who argue that the public celebration of festivals such as Christmas should be discouraged, in the questionable belief that it might somehow offend those of other religions or none. And there are those who argue – paradoxically with the intention of eliminating discrimination – that Christians in public roles should be required at times to act against their conscience. These are worrying signs of a failure to appreciate not only the rights of believers to freedom of conscience and freedom of religion, but also the legitimate role of religion in the public square. I would invite all of you, therefore, within your respective spheres of influence, to seek ways of promoting and encouraging dialogue between faith and reason at every level of national life.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">Your readiness to do so is already implied in the unprecedented invitation extended to me today. And it finds expression in the fields of concern in which your Government has been engaged with the Holy See. In the area of peace, there have been exchanges regarding the elaboration of an international arms trade treaty; regarding human rights, the Holy See and the United Kingdom have welcomed the spread of democracy, especially in the last sixty-five years; in the field of development, there has been collaboration on debt relief, fair trade and financing for development, particularly through the International Finance Facility, the International Immunization Bond, and the Advanced Market Commitment. The Holy See also looks forward to exploring with the United Kingdom new ways to promote environmental responsibility, to the benefit of all.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">I also note that the present Government has committed the United Kingdom to devoting 0.7% of national income to development aid by 2013. In recent years it has been encouraging to witness the positive signs of a worldwide growth in solidarity towards the poor. But to turn this solidarity into effective action calls for fresh thinking that will improve life conditions in many important areas, such as food production, clean water, job creation, education, support to families, especially migrants, and basic healthcare.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">Where human lives are concerned, time is always short: yet the world has witnessed the vast resources that governments can draw upon to rescue financial institutions deemed "too big to fail". Surely the integral human development of the world's peoples is no less important: here is an enterprise, worthy of the world's attention, that is truly "too big to fail".</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">This overview of recent cooperation between the United Kingdom and the Holy See illustrates well how much progress has been made, in the years that have passed since the establishment of bilateral diplomatic relations, in promoting throughout the world the many core values that we share. I hope and pray that this relationship will continue to bear fruit, and that it will be mirrored in a growing acceptance of the need for dialogue and respect at every level of society between the world of reason and the world of faith. I am convinced that, within this country too, there are many areas in which the Church and the public authorities can work together for the good of citizens, in harmony with Britain's long-standing tradition. For such cooperation to be possible, religious bodies – including institutions linked to the Catholic Church – need to be free to act in accordance with their own principles and specific convictions based upon the faith and the official teaching of the Church. In this way, such basic rights as religious freedom, freedom of conscience and freedom of association are guaranteed. The angels looking down on us from the magnificent ceiling of this ancient Hall remind us of the long tradition from which British Parliamentary democracy has evolved. They remind us that God is constantly watching over us to guide and protect us. And they summon us to acknowledge the vital contribution that religious belief has made and can continue to make to the life of the nation.</span></blockquote><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><span style="max-width: 100%;">Mr Speaker, I thank you once again for this opportunity briefly to address this distinguished audience. Let me assure you and the Lord Speaker of my continued good wishes and prayers for you and for the fruitful work of both Houses of this ancient Parliament. Thank you and God bless you all!</span></blockquote><div class="scrollable" style="max-width: 100%; overflow-x: scroll; word-wrap: normal;"><table align="center" cellpadding="0" cellspacing="0" style="max-width: none; font-size: 0.9em; text-align: start; word-wrap: break-word; border-collapse: collapse;"><tbody style="max-width: 100%;"> <tr style="max-width: 100%;"><td style="max-width: 100%; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);"><a href="http://2.bp.blogspot.com/_5luZ-xNpejU/TKnRE0woQdI/AAAAAAAAAsg/16LjyuUHBiE/s1600/medieval_parliament_edward.jpg" imageanchor="1" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><span style="max-width: 100%;"><span style="max-width: 100%;"><img height="640" src="http://2.bp.blogspot.com/_5luZ-xNpejU/TKnRE0woQdI/AAAAAAAAAsg/16LjyuUHBiE/s640/medieval_parliament_edward.jpg" width="417" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></span></span></a></td></tr> <tr style="max-width: 100%;"><td style="max-width: 100%; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);"><i style="max-width: 100%;"><span style="max-width: 100%;">The Parliament of King Edward I, ca. 1300. The King sits on the throne attended by both Houses of Parliament. He is flanked by the King of Scots, the Prince of Wales, and the Archbishops of Canterbury and York. The single figure in black sitting to the right of the barons on the cross-benches in the second row from the bottom of this drawing is the Grand Prior of England of the Knights Hospitaller. He is William de Tottenham, who was the first Grand Prior to be summoned to the House of Lords.</span></i></td></tr> </tbody></table></div></blockquote> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-37843610060372218452021-12-05T21:53:00.001+11:002021-12-05T21:53:38.357+11:00RIP Fra' Matthew Festing (1949-2021) - Catholic Herald<div dir="ltr"><base href="https://catholicherald.co.uk/rip-fra-matthew-festing-1949-2021/"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RIP Fra' Matthew Festing (1949-2021) - Catholic Herald</title><div class="original-url"><br><a href="https://catholicherald.co.uk/rip-fra-matthew-festing-1949-2021/">https://catholicherald.co.uk/rip-fra-matthew-festing-1949-2021/</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">RIP Fra' Matthew Festing (1949-2021)</h1> <p style="max-width: 100%;">On Friday, the Grand Magistry of the Order of Malta announced the death of Fra' Matthew Festing, the 79th Grand Master of the Sovereign Order of Malta, who died in Malta, aged 71. </p> <p style="max-width: 100%;">Elected in March 2008, the charismatic Amplefordian served as Grand Master until January 2017 after being forced to resign by the Vatican in controversial circumstances after a well-publicised power struggle with the German Chancellor of the Order of Malta. The dispute led to reforms within the ancient hospitaller order – dating back to the 11th century – that, until recently, enjoyed sovereignty independent of the Vatican. </p> <p style="max-width: 100%;">Fra' Matthew Festing died in Malta, the Order's sovereign home from 1530 to 1798, where on 4th November he attended the solemn profession of religious vows of Fra' Francis Vassallo in St John's Co-Cathedral in Valletta. According to a report published by the Grand Magistry, a few hours later he felt ill and was taken to hospital where his condition quickly appeared severe.</p> <p style="max-width: 100%;">Robert Matthew Festing was born in Northumberland, England, in 1949. He read history at Cambridge and served in the Grenadier Guards and held the rank of colonel in the Territorial Army. He became a Knight of the Order in 1977. He said that he was 'profoundly moved ' by his experience of helping the sick with the Order in Lourdes, where he first went on pilgrimage in 1974.</p> <p style="max-width: 100%;">He became a novice Knight of Justice – a novitiate to become a 'religious' (or 'professed knight') of the Order – in 1986. He duly became a professed Knight of Justice in 1991 in which he took the three vows of poverty, chastity and obedience. As a Knight of Justice, he was a member of the tightly knit traditional community that Pope Benedict XVI described as lying at 'the heart of the Order.' His resignation caused further debate over the role of these vowed religious knights, with reforms proposed that would limit their authority and change the Order in ways that concern traditionalist members. This debate over reforms continues today.</p> <p style="max-width: 100%;">Festing was an art expert. For most of his professional life he worked at an international art auction house. He was appointed OBE (Order of the British Empire) by Queen Elizabeth II and served as one of her Deputy Lieutenants in the county of Northumberland.</p> <p style="max-width: 100%;">Between 1993 and 2008, he became the Grand Prior of England, the first holder of that role for 450 years. In this capacity, he led humanitarian aid missions to Kosovo, Serbia and Croatia. He was a descendant of Sir Adrian Fortescue, a knight of Malta, who was martyred in 1539. He had a brave service record as a soldier, having served in the Grenadier Guards in Northern Ireland and Belize in the early 1970s.</p> <p style="max-width: 100%;">But it was in the Kosovo War in the late 1990s where he showed his charismatic leadership qualities. As the Balkans descended into violence and civil war, with historic tensions opening up old wounds, Festing went into action.</p> <p style="max-width: 100%;">The Balkans showed Festing at his best. Whilst the UN stood on watching, Fra' Matthew decided to act independently in his capacity as Grand Prior of England. With typical <em style="max-width: 100%;">sangfroid</em>, he borrowed a battered old truck from Shore Porters in Aberdeen, piled it with food and medical supplies, picked up a few volunteers and they simply drove to the Balkans from Northumberland. He made multiple aid missions. </p> <p style="max-width: 100%;">According to Jack Straker, Festing's former aide-de-camp, Matthew and his friends would drive through Croatia, Bosnia, Kosovo and Serbia in their old lorry, impervious to the war zone danger and 'giving out aid and dodging shrapnel as they went along'. In 1998, Fra' Andrew Bertie recognised Festing's bravery by awarding him the Grand Cross of Justice, one of the highest ranks in the Order. The rank was created within the Order to honour Fra' Matthew. </p> <p style="max-width: 100%;">Festing was elected Prince and 79th Grand Master on 11 March 2008. He resigned the position of Grand Master on 28 January 2017. The controversial circumstances around his resignation after 11 years of service are complex and continue to have ramifications today within the Order regarding the role of 'professed knights' and proposed reforms that some traditionalists believe could undermine the Order's historic identity as a 'religious order'.</p> <p style="max-width: 100%;">Festing became at odds with the more progressive German faction with many feeling he had been treated unjustly by the Vatican for political reasons. At the bottom of the dispute was a clash (traditionalist v progressive) over the role of the ancient order in the modern world. Should it remain an ancient chivalrous hospitaller order, devoted to helping the infirm, the poor and the sick, or should it become a more NGO-style professionalised international humanitarian organisation?</p> <p style="max-width: 100%;">The Catholic world struggled to understand exactly what lay at the core of the clash between Baron Albrecht von Boeselager, the German Grand Chancellor of the Order and the British head of the church's oldest surviving chivalric military order. One thing is certain, Festing was an 'old-school' traditionalist – a romantic English Catholic – who had devoted himself to a life of service and helping others.</p> <p style="max-width: 100%;">According to Straker, Festing was deeply saddened by the unwarranted personal attacks on him at the time. This led to Cardinal Burke, the then Cardinal Patron of the Order of Malta, ordering the dismissal of von Boeselager, following the revelation that certain foreign aid programmes overseen bythe German knight had been distributing contraceptives in violation of Catholic teaching.</p> <p style="max-width: 100%;">Then Pope Francis intervened, and Festing – after decades of selfless and honourable Catholic service – was forced out to much media fanfare. Yet, as was noted by Festing's many friends, it was precisely Fra Matthew's 'integrity' and 'personal devotion to helping others' that got him elected as Grand Master, being elected almost unanimously in 2008 by members of the Order from around the world.</p> <p style="max-width: 100%;">During his decade at the helm of the Order – he succeeded Fra Andrew Bertie, another British Grand Master – Festing travelled to the five continents to 'strengthen diplomatic relations with countries and to see the Order's works around the world at first hand'. He led dozens of pilgrimages to Lourdes and other Marian shrines, taking personal care of disabled pilgrims.</p> <p style="max-width: 100%;">He was made an honorary citizen of Rapallo, Italy (2008); Pompeii, Italy (2014) and Birgu, Malta (2015). He has received honorary degrees in Humane Letters, Catholic University of America (2009); Doctorate of Divinity, Northumbria University (2010); Doctor of Public Service, John Cabot University (2014); Religious and Human Science, Santa Maria la Antigua Catholic University (2016).</p> <p style="max-width: 100%;">The date of Fra Matthew's funeral is yet to be announced</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-26849691578423744492021-11-22T23:12:00.001+11:002021-11-22T23:12:31.631+11:00New Liturgical Movement: A Primer for a Tradition-Minded Celebration of the OF Mass<div dir="ltr"><base href="https://www.newliturgicalmovement.org/2017/09/a-primer-for-tradition-minded.html?m=1#.YZuI8-Q8aEc"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>New Liturgical Movement: A Primer for a Tradition-Minded Celebration of the OF Mass</title><div class="original-url"><br><a href="https://www.newliturgicalmovement.org/2017/09/a-primer-for-tradition-minded.html?m=1#.YZuI8-Q8aEc">https://www.newliturgicalmovement.org/2017/09/a-primer-for-tradition-minded.html?m=1#.YZuI8-Q8aEc</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">A Primer for a Tradition-Minded Celebration of the OF Mass</h1><i style="max-width: 100%;">Our thanks to Fr Richard Cipolla of St Mary's Church in Norwalk, Connecticut, for sharing this article with our readers.</i> If you are a priest of the Roman Rite, as of ten years ago today, you are officially "<a href="http://www.newliturgicalmovement.org/2017/07/the-legal-achievement-of-summorum.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">bi-formal</a>"; you have almost completely free access to the Extraordinary Form of the Roman Rite, as we now call it, in addition to the Ordinary Form.<br style="max-width: 100%;"> <br style="max-width: 100%;"> Despite his shy and retiring character, Pope Benedict XVI braved a great deal of criticism, much of it very nasty, all of it completely unnecessary, to give you this gift, after devoting so much of his work to consideration of the Catholic Church's liturgy problem. This was not only done so that you could respond more generously to the pastoral needs of the faithful, and especially the younger faithful, who are so eager to rediscover beauty and the sense of the sacred in public worship, although that it is certainly very important. It is no small matter, this liberty to fulfill what St John Paul II defined as the "rightful aspirations" of the faithful who love the traditional liturgy. However, it was also done to provide an important, indeed, a necessary point of reference for the future correction of the post-Conciliar liturgical form, since the need for such a correction is evident to all those who have eyes to see and ears to hear.<br style="max-width: 100%;"> <div class="scrollable" style="max-width: 100%; overflow-x: scroll; word-wrap: normal;"><table align="center" cellpadding="0" cellspacing="0" style="max-width: none; font-size: 0.9em; text-align: start; word-wrap: break-word; border-collapse: collapse;"><tbody style="max-width: 100%;"> <tr style="max-width: 100%;"><td style="max-width: 100%; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);"><a href="https://1.bp.blogspot.com/-8Iknk_8QUgY/WbooI0RPHFI/AAAAAAAAOHE/BDgyMIflsyw5ecwWWGjyd1sESQ8jgy21ACLcBGAs/s1600/St%2BAgnes.JPG" imageanchor="1" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="1067" data-original-width="1600" height="266" src="https://1.bp.blogspot.com/-8Iknk_8QUgY/WbooI0RPHFI/AAAAAAAAOHE/BDgyMIflsyw5ecwWWGjyd1sESQ8jgy21ACLcBGAs/s400/St%2BAgnes.JPG" width="400" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></td></tr> <tr style="max-width: 100%;"><td style="max-width: 100%; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);">From <a href="http://www.newliturgicalmovement.org/2016/11/all-saints-and-all-souls-photopost-2016.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">last year's All Saints and All Souls photopost</a>, the OF Mass as it should be, at the Church of St Agnes in St Paul, Minnesota.</td></tr> </tbody></table></div> Since it seems likely that it will be a while before the "reform of the reform" can begin, what now needs to be done is to celebrate the Novus Ordo in a way that includes as much of the traditional Roman Rite as possible without disobeying its rubrics. The object of this Primer is to inject Tradition into the veins of the Novus Ordo as a preparation for its future reform in the next generation. We hope that these suggestions will fruitfully contribute to the "mutual enrichment" which Pope Benedict spoke of in the motu proprio <i style="max-width: 100%;">Summorum Pontificum</i>.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 1. Say the vesting prayers every day. Always wear the maniple, the sign of the work of the priest. When using Roman vestments, cross the stole. Wear the biretta.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 2. Always use the veil and burse for the chalice; a bare chalice is embarrassing and irreverent. Either have the veiled chalice on the altar before Mass or carry it in in the traditional way. On the way to the altar, recite Psalm 42 quietly.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 3. The Mass must be celebrated <i style="max-width: 100%;">ad orientem</i>. This is the most important injection of the Tradition into the OF. To change the orientation is to eliminate the terrible novelty of saying Mass facing the people and the misunderstanding of the Mass that ensues from such a posture. Those who are pastors must, after proper catechesis in the parish, re-introduce the ancient and constant tradition of orientation of the celebrant facing liturgical East. Remember that the rubrics of the OF still assume that the priest is facing East, as, for example, to turn to the people at the Orate fratres. (For more details, see "<a href="http://www.newliturgicalmovement.org/2015/11/the-normativity-of-ad-orientem-worship.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">The Normativity of Ad Orientem Worship According to the Ordinary Form's Rubrics</a>".<br style="max-width: 100%;"> <br style="max-width: 100%;"> 4. When incense is used, the customary prayers of blessing should be said silently, thereby not breaking the rubric to say "nothing" at the blessing.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 5. The Ordinary of the Mass (Kyrie, Gloria, Sanctus, Agnus Dei) should be in their traditional languages and preferably sung to a simple chant. This injection of Greek and Latin into the Mass, even daily Mass, helps the people become comfortable with the uniform objectivity and universality that the use of Latin affords. The final blessing is another good place to introduce the use of Latin in the Mass.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 6. Make the customary bows in the Gloria at <i style="max-width: 100%;">adoramus te</i>, <i style="max-width: 100%;">gratias agimus</i>, <i style="max-width: 100%;">Jesu Christe</i>, <i style="max-width: 100%;">suscipe deprecationem</i>, and make the sign of the Cross at the end.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 7. The position of the hands at the Collect, at the Prayer over the Gifts and Post-Communion prayer, should be in the traditional form, never the outstretched arms that came into vogue in the 60s and 70s. Beware of making the traditional form too rigid.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 8. The Responsorial Psalm is one of the least happy novelties of the reformed rite. Wherever possible, sing the psalm, or better yet, have a cantor sing the Gradual, which is an option listed in the General Instruction.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 9. Memorize both prayers before the Gospel from the traditional rite and say those quietly.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 10. At the Creed, make the customary bow at <i style="max-width: 100%;">Jesum Christum</i>, a deep bow at <i style="max-width: 100%;">et incarnatus est</i>, a bow at <i style="max-width: 100%;">simul adoratur</i>, and the Sign of the Cross at end.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 11. At the Preparation of the Gifts, the berakah prayers that thank God for bread and wine must be said according to the rubrics. They should be said quietly before saying the traditional Offertory prayers silently, <i style="max-width: 100%;">Suscipe sancte Pater</i> for the bread and <i style="max-width: 100%;">Offerimus tibi</i> for the wine. It would seem that the water is not blessed according to the OF rubrics. Bow deeply at <i style="max-width: 100%;">In spiritu humilitatis</i>.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 12. When censing the gifts, use the traditional three crosses and three circles. Memorize the prayers <i style="max-width: 100%;">Dirigatur</i> and <i style="max-width: 100%;">Ascendat</i> at the censing of the altar.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 13. Memorize the Lavabo prayer at the washing of hands.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 14. At the <i style="max-width: 100%;">Orate Fratres</i> use the "half-circle" movement. Turn to the right to face the people and then continue turning to face the book.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 15. Make a profound bow at the Sanctus and bless yourself at the Benedictus.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 16. THE CANON should be said audibly but quietly. God does not have to be shouted at, especially during this most sacred prayer of the Mass. At the beginning of the Roman Canon, use the traditional circular motion with your hands and bow profoundly at "Jesus Christ" so that this is as close to the traditional kissing of the altar as possible. Ignore the brackets after Andrew in the list of Apostles and always include all of the saints in the list beginning with John the Baptist. Before the consecration, wipe your thumbs and forefingers three times on the corporal. Genuflect both before and after you elevate the Sacred Host and the Precious Blood. Keep "digits" (thumb and forefinger joined) from after the consecration until the ablutions.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 17. At the Our Father use same hand position as for the Collects.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 18. Turn to the people for the Peace, and then turn back to the altar and begin the Agnus Dei.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 19. When receiving the Host and Chalice, make the sign of the Cross with each before receiving. Memorize the prayers <i style="max-width: 100%;">Panem caelestem</i> and <i style="max-width: 100%;">Quid retribuam</i> and use them before consuming the Sacred Species.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 20. Have the altar server ring the bell immediately after you have consumed the Sacred Species. This is important to let the people know that the Sacrifice is complete. The reformers deliberately moved the <i style="max-width: 100%;">Ecce Agnus Dei</i> to before the priest's Communion to make it seem that the priest is just receiving Communion first before the people. The priest is not "receiving Communion"; he is completing the Sacrifice.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 21. Always do the double ablutions, first only wine, holding the paten under your chin, and then wine and water, holding your joined thumb and forefinger over the chalice as the server pours the wine and water over them. When consuming the second ablution hold the purificator under your chin. Dry your fingers with the purificator, cleanse the chalice thoroughly, cover the chalice with the veil and place the corporal in the burse.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 22. After the post-Communion prayer go to the foot of the altar and say the prayer to St Michael, followed by Most Sacred Heart of Jesus, have mercy on us, three times. Or, consider using the full suite of Leonine prayers: three Hail Marys; Hail, Holy Queen; the prayer for the Church; the St. Michael Prayer; and the threefold Sacred Heart invocation.<br style="max-width: 100%;"> <br style="max-width: 100%;"> 23. If possible say the Prologue to John en route to or in the sacristy after Mass.<br style="max-width: 100%;"> <br style="max-width: 100%;"> For further reading, see also "<a href="http://www.newliturgicalmovement.org/2015/04/imbuing-ordinary-form-with.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Imbuing the Ordinary Form with Extraordinary Form Spirituality</a>."</div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-10272027658309987302021-10-18T15:24:00.001+11:002021-10-18T15:24:21.108+11:00RORATE CÆLI<div dir="ltr"><base href="https://rorate-caeli.blogspot.com/?m=1"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>RORATE CÆLI</title><div class="original-url"><br><a href="https://rorate-caeli.blogspot.com/?m=1">https://rorate-caeli.blogspot.com/?m=1</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><a href="https://rorate-caeli.blogspot.com/2021/10/to-be-consumed-by-fire-of-god-sermon.html" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">To be Consumed by the Fire of God: Sermon for Pentecost XXI</h1></a> <p style="max-width: 100%;"> From the Epistle: <i style="max-width: 100%;">For our wrestling is not against flesh and blood, but against the Principalities and the Powers, against the world-rulers of this darkness, against the spiritual forces of wickedness on high.</i> (Ephesians 6:12)</p><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-b3Qi4dsBV2s/YWw3vMjfYOI/AAAAAAAABqE/rfTQ1Ilf45E6xV1ZDaEw1hmPxVirxy64QCLcBGAsYHQ/s320/Sacred-Heart-of-Jesus-icon-thumb-247x320-6369.jpeg" imageanchor="1" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="320" data-original-width="247" height="320" src="https://1.bp.blogspot.com/-b3Qi4dsBV2s/YWw3vMjfYOI/AAAAAAAABqE/rfTQ1Ilf45E6xV1ZDaEw1hmPxVirxy64QCLcBGAsYHQ/s0/Sacred-Heart-of-Jesus-icon-thumb-247x320-6369.jpeg" width="247" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><br style="max-width: 100%;"><p style="max-width: 100%;"></p><p style="max-width: 100%;">The Church is only as good as her saints, for they make real the truth of the holiness of the Church. And at the heart of every one of those men and women we call saints is Hans Urs von Balthasar's statement: "Love alone is credible." Love alone is credible. And yet, is this what Catholics associate with saints, do they believe that the saint is the saint because they make love credible? The post-Vatican II time of the Church has seen a marked de-emphasis on the saints, at least at the level of the hierarchy or at least those in charge of liturgical matters. In the years following the imposition of the 1970 Roman Missal by Pope St. Paul VI the liturgical gurus of that time declared that to have too many statues of saints in a parish church confuses the people, and to have a statue of a saint, even the Blessed Virgin Mary, within the sanctuary, would generate the ultimate confusion, for then the people are distracted from what should be their focus: the priest-presider as the celebrant of the liturgy. We will demur from speaking about whether the priest should be the focus of the liturgy or whether the people should be the focus of the liturgy or none of the above. These liturgical experts obviously were not familiar with the Divine Liturgy in an Orthodox church, where the presence of the saints is so vividly encountered in the presence of the icons. But the provincialism of liturgical experts is beyond this particular sermon. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The saints are proofs, obvious proofs, of the reality of sanctifying grace, of transformative grace. Without St Lucy's eyes on a plate, we would all be Protestants, singing like at the Mad Hatter's Tea Party: "Grace yesterday, grace tomorrow, but never grace today." </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">I was thinking of all of this yesterday when pondering the meaning of the feast of St. Margaret Mary Alocoque. Her name fascinates me. The sound of Alocoque is amazing. When one reads the hagiographical account of her life, one encounters those key phrases: born of a noble family, pious as a child, from an early age was drawn to pious exercises of penance, entered the religious life, died, was raised to the honors of the altar by such and such a Pope. Now these accounts of the lives of saints, especially after the Council of Trent, are not to be discredited. But we must ask whether, in their good desire to speak of the holiness of the Saint, they neuter the relevance of their sanctity for us today. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">St Mary Margaret Alacoque lived at a particular time in the history of the world, the world impregnated by the God who became flesh in history two thousand years ago. And so the meaning of her sanctity is not confined to some sort of Platonic eternal sphere of saintliness. It must be understood in the context of when she lived and who she was. St. Margaret Mary Alocoque cannot be made into a generic saint, whose statue embodies that pietistical mediocrity that denies the radical Christocentricity that is the essence of the Saint. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">To disregard the context of the time and place in which the saint lived is to deny the reality of the holiness of that saint and any relevance to us today. What would it have been like to live in 17th century France, when Margaret Alocoque lived? It would have been not a good time for a pious and believing Catholic. For that century in France was a time of irreligion in the political and cultural sphere and a time of real challenges to the Catholic faith within the Church herself. It was a time when the religious wars and their aftermath infected all levels of society, when the Catholic faith and regal and local politics were so intertwined that the Catholic faith was threatened by an absorption into political strife. But it was also a time when within the Church, as a part of the Church's response to the Protestant Reformation, there arose a movement called Jansenism that threatened the very basis of the Catholic teaching about grace and man's freedom. Jansenism, as a reaction to the scandals besetting the Church from within, as a reaction to the apparent denial of the holiness of the Church by the behavior of clergy, embraced a terrible and un-Catholic view of grace that denied the freedom of the man or woman to accept or reject grace. The Jansenists were the Catholic counterparts of the Puritans in Protestantism. And they caused many problems in the Church not because of their rightful criticism of the laxity of the moral standards of Catholics but because of their deep misunderstanding of freedom and grace. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">Not a good time to be a Catholic. But is any time a good time to be a Catholic? No, there is not. That is the point. So Margaret Mary Alocoque enters the Visitation Convent in Paray-Monial in 1671. She is deemed by her sisters as awkward and not obviously cut out for the religious life. She doesn't fit the image of the 17th century Visitation nun. And she begins to have visions of our Lord, beginning in 1674, and these vision center on our Lord's heart, and on this Heart as our Lord's infinite love for each man and woman in the world. She kept a notebook that contains the words of our Lord in these visions. Listen to one of them:</p><p style="max-width: 100%;"></p><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);"><p style="max-width: 100%;">"After this, He asked me for my heart, which I begged Him to take. He did so and placed it in His own Adorable Heart, where He showed it to me like a tiny atom which was being consumed in this great furnace, and withdrawing it thence as a burning flame in the form of a heart, He restored it to the place whence He had taken it…"</p></blockquote><p style="max-width: 100%;"></p><p style="max-width: 100%;">"Like a tiny atom"…. That is how we know this is real, for St. Margaret Mary completely understands her role not as a great saint whose statues would grace countless churches, but rather as a mere atom, a speck, to point to the love of God in the person of Jesus Christ, a speck that would be consumed by this fire of love. Of course, she encountered great opposition and misunderstanding from her Order, especially from her Superior. And that is the Catholic way: such special revelations by anyone who has any Catholic sense should be resisted and countered, because they are not part of the deposit of Faith. Credulity is an enemy of the Catholic faith. But because her revelations were genuine, the doubt and genuine skepticism of those in charge of such things in the Church were overcome, and it is Margaret Mary Alacoque who becomes the impetus for devotion to the Sacred Heart of Jesus in the Church.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">But once again, this saint cannot and should not be taken out of her historical context and turned into a generic pious saint. God raised her up at that particular time as an antidote to the two enemies of the Church at that time: irreligion and Jansenism. The 17th century in France was a time when the Catholic faith was at the mercy and the manipulation of those in power: kings, emperors, heads of state. It was the time of the beginning of secularism, when what one believed was linked to who was in charge at that time and when we see the real first beginnings of the doctrine of relativism. But it was also the time of corruption in the Church. One of the reactions to this corruption within the Church was the appearance of a form of Puritanism that in effect denied the freedom of man to reject grace and thereby to deny the freedom that is from God and which distorted the Catholic faith in such a way that the unity of the triad of truth, beauty and goodness was severed, with disastrous consequences that resonate down to our own time. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">But this is the point: that God raised St Margaret Mary in her particular time to say something that had to be said and to be that someone who could say what had to be said: that "God so loved the world that he gave his only begotten Son, that whosoever believes in Him should not perish but have everlasting live." In the midst of irreligion, of behaving as if God does not exist, and in the midst of a scourge that combines a liturgical puritanism and a romantic accommodation to a faithless generation within the Catholic Church: this woman proclaims the love of God that burns so strongly that that love is not beyond the grasp of even the most grievous sinner. And in this way the devotion to the Sacred Heart of Jesus is truly radical and cannot be put into a pious box or evacuated merely by a Litany. For the offense to the Sacred Heart of Jesus is not only the blasphemy and irreverence of a non-believing world. The offense to the Sacred Heart of Jesus is also committed by those, who in the name of religion and piety, restrict where the love and grace of God can operate, can heal, can transform.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">But how different is 17th century France from 21st century United States, nay rather, from the whole Western world at this time? Not very. For we live in a time when the political powers both in this country and in Europe either deny the Christian foundations of modern Western culture or relegate Christian faith to private opinion and thereby make it not a part of the real world of our time. We face both irreligion and dissension within the Church. That dissension takes the form both of disobedience to the Tradition of the Church and also of retreating into a romantic pietism that cannot meet the challenges of the reality of the world in which we live. Today we need saints who will do what the saints of the past have done: make real the presence of the love of God in Jesus Christ to the whole world. We need not only someone like St Margaret Mary Alocoque, deeply and humbly within the religious life. We also need saints like St Ignatius of Loyola who took on the irreligion and unbelief and corruption of his world and allowed it to be transformed by the graceful love of Jesus Christ, who understood the central role of education in evangelization, who involved himself in the world as it was and in a heroic way helped lay the foundation of the post-medieval Christian world.</p><p style="max-width: 100%;"></p><p style="max-width: 100%;">There is a need for silence today, silence that will enable us to listen to the small, whispering voice of God: a silence that will blanket the chatter of the Church that seems to have forgotten her mission, a silence that will muffle the noise of political debate and the scream of the all-demanding naked self. There is silence in the holiness of sainthood. But there is that silence also in what we do together at this Mass, that silence that is preceded by the great affirmation of praise of the Sanctus, that silence that allows eternity to enter and kiss time, that allows the infinite Love of God to be present here and now on this altar. May we all be caught up in the flame of that Love and allow that Love to transform us into living flames of that Love. </p><p style="max-width: 100%;"></p><p style="max-width: 100%;">The words of St. Margaret Mary Alocoque:</p><blockquote style="max-width: 100%; color: rgba(0, 0, 0, 0.65); margin-left: 2px; margin-right: 6px; padding-left: 16px; border-left-width: 3px; border-left-style: solid; border-left-color: rgba(0, 0, 0, 0.1);">"He asked me for me for my heart, which I prayed him to take; which he did, and placed it in his own adorable heart wherein he showed it to me like a tiny atom being consumed in that blazing furnace; and he drew it forth again like a burning flame in the form of a heart, and set it once more in the place whence he had taken it."</blockquote><p style="max-width: 100%;"></p><p style="max-width: 100%;">Father Richard Gennaro Cipolla </p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p><p style="max-width: 100%;"></p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0tag:blogger.com,1999:blog-4489963062609290752.post-27890102492512230372021-09-21T21:09:00.000+10:002021-09-22T00:44:47.354+10:00New Liturgical Movement: In Uncertain Times, House Chapels Proliferate<div dir="ltr"><base href="https://www.newliturgicalmovement.org/2021/09/in-uncertain-times-house-chapels.html?m=1#more"><style id="print"> @media print { body { margin: 2mm 9mm; } .original-url { display: none; } #article .float.left { float: left !important; } #article .float.right { float: right !important; } #article .float { margin-top: 0 !important; margin-bottom: 0 !important; } } </style><title>New Liturgical Movement: In Uncertain Times, House Chapels Proliferate</title><div class="original-url"><br><a href="https://www.newliturgicalmovement.org/2021/09/in-uncertain-times-house-chapels.html?m=1#more">https://www.newliturgicalmovement.org/2021/09/in-uncertain-times-house-chapels.html?m=1#more</a><br><br></div><div id="article" role="article" style="font-family: Athelas; text-rendering: optimizeLegibility; font-size: 1.2em; line-height: 1.5em; margin: 0px; padding: 0px;" class="athelas exported"> <!-- This node will contain a number of div.page. --> <div class="page" style="text-align: start; word-wrap: break-word; max-width: 100%;"><h1 class="title" style="font-weight: bold; font-size: 1.95552em; line-height: 1.2141em; margin-top: 0px; margin-bottom: 0.5em; text-align: start; display: block; max-width: 100%;">In Uncertain Times, House Chapels Proliferate</h1> <div style="max-width: 100%;">In Western history, house chapels are a phenomenon associated mostly with aristocrats who lived on large estates and could afford to employ a resident chaplain. In times of persecution, these chapels often became important places of refuge, since their remoteness, together with the status of the family owners, introduced a kind of safety buffer between the outside world and the services that took place within. This safety was not always enough, alas, to prevent priests from being surprised and captured by hostile state forces.<br style="max-width: 100%;"><br style="max-width: 100%;">While some house chapels of the aforementioned sort are still in existence and functional, it is becoming more common to see modest chapels being built in the homes of ordinary Catholic laity. A basement renovation, a small spare room, an attic, all offer possibilities for building an altar and setting up a space that is appropriate for the Mass and other devotions in a time of necessity. Some families simply wish to create a prayerful space where they can gather for individual or group prayer, in an environment that reminds them of and connects them with the parish or chapel where they usually go for Mass. Others, keenly aware of the grave and deteriorating situation in which the Church finds itself in the West, have decided to "plan ahead" by making a suitable space for eventual underground or "<a href="https://www.canceledpriests.org/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">canceled</a>" priests. One diocese has already <a href="https://onepeterfive.com/when-a-bishop-outlaws-private-traditional-masses/" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">outlawed private traditional Masses</a> altogether, and there may be more that follow suit. Priests in such dioceses will benefit from having places of refuge where they can bypass the unjust restrictions and offer Mass to God, in the presence of grateful laity.<br style="max-width: 100%;"><br style="max-width: 100%;">In January, I published an article at NLM called "<a href="https://www.newliturgicalmovement.org/2021/01/building-home-altar.html#.YS0MUzFKiUk" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;">Building a Home Altar</a>," which offered practical advice about specs that could be used for an altar, as well as some other desiderata. Afterwards I received some interesting photographs, a selection of which I wish to share for the edification and inspiration of readers who may be thinking along similar lines.<br style="max-width: 100%;"><br style="max-width: 100%;">The first set of photos is of a lovely chapel in a basement. The family has plans for further decoration.</div><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-xoczEsi4hyM/YS0RUGfGvdI/AAAAAAAAI0w/TJ1tuDBsA881dmhlfVBKfZrqMcj0Ui9DACLcBGAsYHQ/s2048/homealtar4.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="1865" data-original-width="2048" height="364" src="https://1.bp.blogspot.com/-xoczEsi4hyM/YS0RUGfGvdI/AAAAAAAAI0w/TJ1tuDBsA881dmhlfVBKfZrqMcj0Ui9DACLcBGAsYHQ/w400-h364/homealtar4.jpg" width="400" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-VDdeRqUjdA8/YS0RT93SR3I/AAAAAAAAI0o/tLaQQLpUsBcn-HHVVIfl6pzYqhXXnx2CgCLcBGAsYHQ/s2048/homealtar3.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="2048" data-original-width="1539" height="400" src="https://1.bp.blogspot.com/-VDdeRqUjdA8/YS0RT93SR3I/AAAAAAAAI0o/tLaQQLpUsBcn-HHVVIfl6pzYqhXXnx2CgCLcBGAsYHQ/w300-h400/homealtar3.jpg" width="300" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/--Wkr-ZfXLzs/YS0RT6aWfOI/AAAAAAAAI0s/GlKu2HGbsCYhDtMbf1rBNTBBmGnJtJhPACLcBGAsYHQ/s2048/homealtar2.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="1695" data-original-width="2048" height="331" src="https://1.bp.blogspot.com/--Wkr-ZfXLzs/YS0RT6aWfOI/AAAAAAAAI0s/GlKu2HGbsCYhDtMbf1rBNTBBmGnJtJhPACLcBGAsYHQ/w400-h331/homealtar2.jpg" width="400" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-rRxT2FEaT7E/YS0RT8uXZCI/AAAAAAAAI0k/b7dL2TYvBQwar_00li6bL6W0T1PC1TCDQCLcBGAsYHQ/s2048/homealtar1.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="2048" data-original-width="1536" height="400" src="https://1.bp.blogspot.com/-rRxT2FEaT7E/YS0RT8uXZCI/AAAAAAAAI0k/b7dL2TYvBQwar_00li6bL6W0T1PC1TCDQCLcBGAsYHQ/w300-h400/homealtar1.jpg" width="300" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div>The second set of photos shows another basement chapel. The owner is friends with a woodworker who built for her, out of spare parts, a shrine to the Sacred Heart, located in the same room. One notes the Stations of the Cross as well: it seems that this space is well appointed for personal and family prayer. We all know of families who have to drive long distances to get to a traditional Mass. For such families, having the Stations at home, set up along the perimeter of a sufficiently large room, would be a boon, especially during the season of Lent.<br style="max-width: 100%;"> <div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-qPQO-TJT_fA/YS0RslRK8FI/AAAAAAAAI1Y/BvupeE1WAUE8zxlQF75yGaBowMdQFjk4wCLcBGAsYHQ/s2016/altar2.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="2016" data-original-width="1512" height="400" src="https://1.bp.blogspot.com/-qPQO-TJT_fA/YS0RslRK8FI/AAAAAAAAI1Y/BvupeE1WAUE8zxlQF75yGaBowMdQFjk4wCLcBGAsYHQ/w300-h400/altar2.jpg" width="300" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><a name="more" style="text-decoration: none; max-width: 100%;"></a><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-aH8ivaFtUBs/YS0RshfBX0I/AAAAAAAAI1U/xcPo-wqFWIkTAe-PE3fRVKpgwWFvYzktwCLcBGAsYHQ/s2016/altar1.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="2016" data-original-width="1512" height="400" src="https://1.bp.blogspot.com/-aH8ivaFtUBs/YS0RshfBX0I/AAAAAAAAI1U/xcPo-wqFWIkTAe-PE3fRVKpgwWFvYzktwCLcBGAsYHQ/w300-h400/altar1.jpg" width="300" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a><span style="max-width: 100%;"> </span><br style="max-width: 100%;"><a href="https://1.bp.blogspot.com/-XuT0-uaF95A/YS0RyVujRiI/AAAAAAAAI1g/mZt4dgb6YrM0SyoDc1uGwMgESkFNmbs0QCLcBGAsYHQ/s2048/altar3.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="2048" data-original-width="1536" height="400" src="https://1.bp.blogspot.com/-XuT0-uaF95A/YS0RyVujRiI/AAAAAAAAI1g/mZt4dgb6YrM0SyoDc1uGwMgESkFNmbs0QCLcBGAsYHQ/w300-h400/altar3.jpg" width="300" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div>Finally, an unusual item to share from a priest, who is in a pastoral situation where saying the old Mass is risky. He has fitted out a closet as a "side altar," which can then be closed and hidden at any other time.<br style="max-width: 100%;"><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-KoK-H1N1kfA/YS0SCUeSZdI/AAAAAAAAI1w/VslA2jp2egYP2pntZiWRoV4LuaiTwa-lQCLcBGAsYHQ/s613/closet1.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="480" data-original-width="613" height="251" src="https://1.bp.blogspot.com/-KoK-H1N1kfA/YS0SCUeSZdI/AAAAAAAAI1w/VslA2jp2egYP2pntZiWRoV4LuaiTwa-lQCLcBGAsYHQ/s320/closet1.jpg" width="320" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div><div class="clear" style="max-width: 100%; clear: both;"><a href="https://1.bp.blogspot.com/-kihxqtiQeRo/YS0SFIdlmCI/AAAAAAAAI10/2i-6LMwtE8oWx3qlDsbxaO7c80-Nb1dLwCLcBGAsYHQ/s742/closet2.jpg" style="color: rgb(65, 110, 210); max-width: 100%; text-decoration: underline;"><img data-original-height="480" data-original-width="742" height="259" src="https://1.bp.blogspot.com/-kihxqtiQeRo/YS0SFIdlmCI/AAAAAAAAI10/2i-6LMwtE8oWx3qlDsbxaO7c80-Nb1dLwCLcBGAsYHQ/w400-h259/closet2.jpg" width="400" class="" style="max-width: 100%; margin: 0.5em auto; display: block; height: auto;" data-unique-identifier=""></a></div>Some readers may be inclined to scoff or raise eyebrows at Masses held in homes, as if it is a thing that should not be done. They would be right in this sense: in ideal circumstances, every parish church, every cathedral, every basilica, should be breathing the sacred silence of the Low Mass and should be ringing with the sounds of Gregorian chant and the pipe organ at the <em style="max-width: 100%;">Missa cantata </em>and the <em style="max-width: 100%;">Missa solemnis. </em>But that is not where we are—not even remotely. And in a time of growing hostility to the tradition of the Church, our patrimony must be preserved and handed on. In the 1970s, there were plenty of Masses in hotels and living rooms: that is a large part of the reason we have the traditional Mass today in churches and cathedrals. Fr. James Jackson writes in the Acknowledgments of his book <em style="max-width: 100%;">Nothing Superfluous</em>: "I thank Mr. Alan Hicks, who invited me to Dr. Senior's home for a Low Mass, celebrated with great love by the late Fr. Harry Marchowski. It was the first time I was the ancient rite of the Mass. Though a living room is no basilica, there was a perfect devotion there" (p. xvi).<br style="max-width: 100%;"><br style="max-width: 100%;">Robert Hugh Benson's historical novel set in the reign of Queen Elizabeth, <em style="max-width: 100%;">By What Authority?</em>, furnishes the best fictional treatment of a secret Mass in a home of which I am aware. One of the principal characters, a Puritan lady named Isabel, who has become intimate friends with a Catholic recusant family and is drawn to their faith, experiences her first Mass, said by a priest who has been racked multiple times and who has nonetheless escaped with his life. Given the extremely dangerous circumstances, it has to take place in the middle of the night, in the living room of the manor. Here is the excerpt: it is one of the finest descriptions of the Holy Mass in all of English literature.<br style="max-width: 100%;"><br style="max-width: 100%;"><p style="max-width: 100%;">* * *</p><table cellpadding="0" cellspacing="0" class="auxiliary float left" style="width: 284px; max-width: 100%; display: block; clear: both; line-height: 1.4em; font-family: -apple-system-font; color: rgba(0, 0, 0, 0.65); font-size: 0.9em; text-align: start; word-wrap: break-word; border-collapse: collapse; float: none; margin-top: 1.4em; margin-bottom: 1.4em;"><tbody style="max-width: 100%; margin-inline-start: 0px; margin: 0.5em 0px;"><tr style="max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em;"><td style="max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);"><a href="https://1.bp.blogspot.com/--7efFgvmIVc/YS0pLKFTUGI/AAAAAAAAI2A/E0Y0kVqkB5YQMfLSd27l35Ih_565cVAOQCLcBGAsYHQ/s792/benson.png" style="color: rgb(65, 110, 210); max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em; text-decoration: underline;"><img data-original-height="792" data-original-width="521" height="400" src="https://1.bp.blogspot.com/--7efFgvmIVc/YS0pLKFTUGI/AAAAAAAAI2A/E0Y0kVqkB5YQMfLSd27l35Ih_565cVAOQCLcBGAsYHQ/w264-h400/benson.png" width="264" style="max-width: 100%; display: block; height: auto; margin: 0.5em 0px;" data-unique-identifier=""></a></td></tr><tr style="max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em;"><td style="max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em; padding: 0.25em 0.5em; border: 1px solid rgb(216, 216, 216);">Cover of the <a href="https://www.amazon.com/What-Authority-Robert-Hugh-Benson/dp/1726368599" target="_blank" style="color: rgb(65, 110, 210); max-width: 100%; margin-top: 0.5em; margin-bottom: 0.5em; text-decoration: underline;">Os Justi Press edition</a></td></tr></tbody></table><p style="max-width: 100%;">The chapel at Maxwell Hall was in the cloister wing; but a stranger visiting the house would never have suspected it. Opening out of Lady Maxwell's new sitting-room was a little lobby or landing, about four yards square, lighted from above; at the further end of it was the door into her bedroom. This lobby was scarcely more than a broad passage; and would attract no attention from any passing through it. The only piece of furniture in it was a great tall old chest as high as a table, that stood against the inner wall beyond which was the long gallery that looked down upon the cloister garden. The lobby appeared to be practically as broad as the two rooms on either side of it; but this was effected by the outer wall being made to bulge a little; and the inner wall being thinner than inside the two living-rooms. The deception was further increased by the two living-rooms being first wainscoted and then hung with thick tapestry; while the lobby was bare. A curious person who should look in the chest would find there only an old dress and a few pieces of stuff. This lobby, however, was the chapel; and through the chest was the entrance to one of the priest's hiding holes, where also the altar-stone and the ornaments and the vestments were kept. The bottom of the chest was in reality hinged in such a way that it would fall, on the proper pressure being applied in two places at once, sufficiently to allow the side of the chest against the wall to be pushed aside, which in turn gave entrance to a little space some two yards long by a yard wide; and here were kept all the necessaries for divine worship; with room besides for a couple of men at least to be hidden away. There was also a way from this hole on to the roof, but it was a difficult and dangerous way; and was only to be used in case of extreme necessity. <br style="max-width: 100%;"><br style="max-width: 100%;">It was in this lobby that Isabel found herself the next morning kneeling and waiting for mass. She had been awakened by Mistress Margaret shortly before four o'clock and told in a whisper to dress herself in the dark; for it was impossible under the circumstances to tell whether the house was not watched; and a light seen from outside might conceivably cause trouble and disturbance. So she had dressed herself and come down from her room along the passages, so familiar during the day, so sombre and suggestive now in the black morning with but one shaded light placed at the angles. Other figures were stealing along too; but she could not tell who they were in the gloom. Then she had come through the little sitting-room where the scene of last night had taken place and into the lobby beyond.<br style="max-width: 100%;"><br style="max-width: 100%;">But the whole place was transformed. <br style="max-width: 100%;"><br style="max-width: 100%;">Over the old chest now hung a picture, that usually was in Lady Maxwell's room, of the Blessed Mother and her holy Child, in a great carved frame of some black wood. The chest had become an altar: Isabel could see the slight elevation in the middle of the long white linen cloth where the altar-stone lay, and upon that again, at the left corner, a pile of linen and silk. Upon the altar at the back stood two slender silver candlesticks with burning tapers in them; and a silver crucifix between them. The carved wooden panels, representing the sacrifice of Isaac on the one half and the offering of Melchisedech on the other, served instead of an embroidered altar-frontal. Against the side wall stood a little white-covered folding table with the cruets and other necessaries upon it. There were two or three benches across the rest of the lobby; and at these were kneeling a dozen or more persons, motionless, their faces downcast. There was a little wind such as blows before the dawn moaning gently outside; and within was a slight draught that made the taper flames lean over now and then. <br style="max-width: 100%;"><br style="max-width: 100%;">Isabel took her place beside Mistress Margaret at the front bench; and as she knelt forward she noticed a space left beyond her for Lady Maxwell. A moment later there came slow and painful steps through the sitting-room, and Lady Maxwell came in very slowly with her son leaning on her arm and on a stick. There was a silence so profound that it seemed to Isabel as if all had stopped breathing. She could only hear the slow plunging pulse of her own heart. <br style="max-width: 100%;"><br style="max-width: 100%;">James took his mother across the altar to her place, and left her there, bowing to her; and then went up to the altar to vest. As he reached it and paused, a servant slipped out and received the stick from him. The priest made the sign of the cross, and took up the amice from the vestments that lay folded on the altar. He was already in his cassock. <br style="max-width: 100%;"><br style="max-width: 100%;">Isabel watched each movement with a deep agonising interest; he was so frail and broken, so bent in his figure, so slow and feeble in his movements. He made an attempt to raise the amice but could not, and turned slightly; and the man from behind stepped up again and lifted it for him. Then he helped him with each of the vestments, lifted the alb over his head and tenderly drew the bandaged hands through the sleeves; knit the girdle round him; gave him the stole to kiss and then placed it over his neck and crossed the ends beneath the girdle and adjusted the amice; then he placed the maniple on his left arm, but so tenderly! and lastly, lifted the great red chasuble and dropped it over his head and straightened it—and there stood the priest as he had stood last Sunday, in crimson vestments again; but bowed and thin-faced now. <br style="max-width: 100%;"><br style="max-width: 100%;">Then he began the preparation with the servant who knelt beside him in his ordinary livery, as server; and Isabel heard the murmur of the Latin words for the first time. Then he stepped up to the altar, bent slowly and kissed it and the mass began. <br style="max-width: 100%;"><br style="max-width: 100%;">Isabel had a missal, lent to her by Mistress Margaret; but she hardly looked at it; so intent was she on that crimson figure and his strange movements and his low broken voice. It was unlike anything that she had ever imagined worship to be. Public worship to her had meant hitherto one of two things—either sitting under a minister and having the word applied to her soul in the sacrament of the pulpit; or else the saying of prayers by the minister aloud and distinctly and with expression, so that the intellect could follow the words, and assent with a hearty Amen. The minister was a minister to man of the Word of God, an interpreter of His gospel to man.<br style="max-width: 100%;"><br style="max-width: 100%;">But here was a worship unlike all this in almost every detail. The priest was addressing God, not man; therefore he did so in a low voice, and in a tongue as Campion had said on the scaffold "that they both understood." It was comparatively unimportant whether man followed it word for word, for (and here the second radical difference lay) the point of the worship for the people lay, not in an intellectual apprehension of the words, but in a voluntary assent to and participation in the supreme act to which the words were indeed necessary but subordinate. It was the thing that was done, not the words that were said, that was mighty with God. Here, as these Catholics round Isabel at any rate understood it, and as she too began to perceive it too, though dimly and obscurely, was the sublime mystery of the Cross presented to God. As He looked down well pleased into the silence and darkness of Calvary, and saw there the act accomplished by which the world was redeemed, so here (this handful of disciples believed), He looked down into the silence and twilight of this little lobby, and saw that same mystery accomplished at the hands of one who in virtue of his participation in the priesthood of the Son of God was empowered to pronounce these heart-shaking words by which the Body that hung on Calvary, and the Blood that dripped from it there, were again spread before His eyes, under the forms of bread and wine. Much of this faith of course was still dark to Isabel; but yet she understood enough; and when the murmur of the priest died to a throbbing silence, and the worshippers sank in yet more profound adoration, and then with terrible effort and a quick gasp or two of pain, those wrenched bandaged hands rose trembling in the air with Something that glimmered white between them; the Puritan girl too drooped her head, and lifted up her heart, and entreated the Most High and most Merciful to look down on the Mystery of Redemption accomplished on earth; and for the sake of the Well-Beloved to send down His Grace on the Catholic Church; to strengthen and save the living; to give rest and peace to the dead; and especially to remember her dear brother Anthony, and Hubert whom she loved; and Mistress Margaret and Lady Maxwell, and this faithful household: and the poor battered man before her, who, not only as a priest was made like to the Eternal Priest, but as a victim too had hung upon a prostrate cross, fastened by hands and feet; thus bearing on his body for all to see the marks of the Lord Jesus. <br style="max-width: 100%;"><br style="max-width: 100%;">Lady Maxwell and Mistress Margaret both rose and stepped forward after the Priest's Communion, and received from those wounded hands the Broken Body of the Lord.<br style="max-width: 100%;"><br style="max-width: 100%;">And then the mass was presently over; and the server stepped forward again to assist the priest to unvest, himself lifting each vestment off, for Father Maxwell was terribly exhausted by now, and laying it on the altar. Then he helped him to a little footstool in front of him, for him to kneel and make his thanksgiving. Isabel looked with an odd wonder at the server; he was the man that she knew so well, who opened the door for her, and waited at table; but now a strange dignity rested on him as he moved confidently and reverently about the awful altar, and touched the vestments that even to her Puritan eyes shone with new sanctity. It startled her to think of the hidden Catholic life of this house—of these servants who loved and were familiar with mysteries that she had been taught to dread and distrust, but before which she too now was to bow her being in faith and adoration. <br style="max-width: 100%;"><br style="max-width: 100%;">After a minute or two, Mistress Margaret touched Isabel on the arm and beckoned to her to come up to the altar, which she began immediately to strip of its ornaments and cloth, having first lit another candle on one of the benches. Isabel helped her in this with a trembling dread, as all the others except Lady Maxwell and her son were now gone out silently; and presently the picture was down, and leaning against the wall; the ornaments and sacred vessels packed away in their box, with the vestments and linen in another. Then together they lifted off the heavy altar stone. Mistress Margaret next laid back the lid of the chest; and put her hands within, and presently Isabel saw the back of the chest fall back, apparently into the wall. Mistress Margaret then beckoned to Isabel to climb into the chest and go through; she did so without much difficulty, and found herself in the little room behind. There was a stool or two and some shelves against the wall, with a plate or two upon them and one or two tools. She received the boxes handed through, and followed Mistress Margaret's instructions as to where to place them; and when all was done, she slipped back again through the chest into the lobby. <br style="max-width: 100%;"><br style="max-width: 100%;">The priest and his mother were still in their places, motionless. Mistress Margaret closed the chest inside and out, beckoned Isabel into the sitting-room and closed the door behind them. Then she threw her arms round the girl and kissed her again and again. <br style="max-width: 100%;"><br style="max-width: 100%;">"My own darling," said the nun, with tears in her eyes. "God bless you—your first mass. Oh! I have prayed for this. And you know all our secrets now. Now go to your room, and to bed again. It is only a little after five. You shall see him—James—before he goes. God bless you, my dear!" <br style="max-width: 100%;"><br style="max-width: 100%;">She watched Isabel down the passage; and then turned back again to where the other two were still kneeling, to make her own thanksgiving. <br style="max-width: 100%;"><br style="max-width: 100%;">Isabel went to her room as one in a dream. She was soon in bed again, but could not sleep; the vision of that strange worship she had assisted at; the pictorial details of it, the glow of the two candles on the shoulders of the crimson chasuble as the priest bent to kiss the altar or to adore; the bowed head of the server at his side; the picture overhead with the Mother and her downcast eyes, and the radiant Child stepping from her knees to bless the world—all this burned on the darkness. With the least effort of imagination too she could recall the steady murmur of the unfamiliar words; hear the rustle of the silken vestment; the stirrings and breathings of the worshippers in the little room. <br style="max-width: 100%;"><br style="max-width: 100%;">Then in endless course the intellectual side of it all began to present itself. She had assisted at what the Government called a crime; it was for that—that collection of strange but surely at least innocent things—actions, words, material objects—that men and women of the same flesh and blood as herself were ready to die; and for which others equally of one nature with herself were ready to put them to death. It was the mass—the mass—she had seen—she repeated the word to herself, so sinister, so suggestive, so mighty. Then she began to think again—if indeed it is possible to say that she had ever ceased to think of him—of Anthony, who would be so much horrified if he knew; of Hubert, who had renounced this wonderful worship, and all, she feared, for love of her—and above all of her father, who had regarded it with such repugnance:—yes, thought Isabel, but he knows all now. Then she thought of Mistress Margaret again. After all, the nun had a spiritual life which in intensity and purity surpassed any she had ever experienced or even imagined; and yet the heart of it all was the mass. She thought of the old wrinkled quiet face when she came back to breakfast at the Dower House: she had soon learnt to read from that face whether mass had been said that morning or not at the Hall. And Mistress Margaret was only one of thousands to whom this little set of actions half seen and words half heard, wrought and said by a man in a curious dress, were more precious than all meditation and prayer put together. Could the vast superstructure of prayer and effort and aspiration rest upon a piece of empty folly such as children or savages might invent? <br style="max-width: 100%;"><br style="max-width: 100%;">Then very naturally, as she began now to get quieter and less excited, she passed on to the spiritual side of it. Had that indeed happened that Mistress Margaret believed—that the very Body and Blood of her own dear Saviour, Jesus Christ, had in virtue of His own clear promise—His own clear promise!—become present there under the hands of His priest? Was it, indeed,—this half-hour action,—the most august mystery of time, the Lamb eternally slain, presenting Himself and His Death before the Throne in a tremendous and bloodless Sacrifice—so august that the very angels can only worship it afar off and cannot perform it?</p> </div></div></div>The Glorificamus Societyhttp://www.blogger.com/profile/14582151439412967729noreply@blogger.com0