Tuesday, November 24, 2015


Yes, our EF High Mass for the First Sunday of Advent falls on the last Sunday of November. It will be at 12:10 PM. Be there or be square!

Traditional Propers for the First Sunday of Advent
Vestments:  Violet
Psalms 24: 1-3

To Thee, O Lord, have I lifted up my soul: in Thee, O my God, I put my trust; let me not be ashamed. Neither let my enemies laugh at me: for none of them that wait on Thee shall be confounded. Ps. Show, O Lord, Thy ways to me, and teach me Thy paths. Glory be to the Father, and to the Son, and to the Holy Ghost As it was in the beginning, is now, and ever shall be, world without end. Amen. To Thee...
COLLECT - Bestir, O Lord, Thy might, we pray Thee and come; That, defended by Thee, we may deserve rescue from approaching dangers brought on by our sins, and being set free by Thee, obtain our salvation. Who livest and reignest with God the Father in the unity of the Holy Ghost, God, world without end. Amen.
Romans 13:11-14

Brethren, knowing the time, that it is now the hour for us to rise from sleep; for now our salvation is nearer than when we believed. The night is past, and the day is at hand; let us therefore cast off the works of darkness, and put on the armour of light. Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and impurities, not in contention and envy; but put ye on the Lord Jesus Christ.
 Psalms. 24: 3-4

None of them that wait on Thee shall be confounded. Show, O Lord, Thy ways to me, and teach me Thy paths.
LESSER ALLELUIA - ALLELUIA, alleluia. V. Ps. 84, 8. Show us, O Lord, Thy mercy: and grant us Thy salvation.  Alleluia.
Luke  21:25-33
At that time, Jesus said to His disciples: There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, by reason of the confusion of the roaring of the sea and of the waves: men withering away for fear and expectation of what shall come upon the whole world. For the powers of heaven shall be moved; and then they shall see the Son of man coming in a cloud with great power and majesty. But when these things begin to come to pass, look up and lift up your heads, because your redemption is at hand. And He spoke to them a similitude: See the fig tree, and all the trees; when they now shoot forth their fruit, you know that summer is nigh; so you also, when you shall see these things come to pass, know that the kingdom of God is at hand. Amen I say to you, this generation shall not pass away till all things be fulfilled. Heaven and earth shall pass away, but My words shall not pass away.
Psalms 24:1,-3

To Thee have I lifted up my soul: in Thee, O my God, I put my trust, let me not be ashamed: neither let my enemies laugh at me: for none of them that wait for Thee shall be confounded.
SECRET - May, O Lord, these Sacred Rites enable us, whom by Thy mighty power Thou hast cleansed from sin, to come pure in heart before Thee who art their author. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.. .
The preface for Advent was added to the Roman missal in 1962. It may be used at the will of the celebrant.
PREFACE (Preface of the Most Holy Trinity) - It it truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying:
PREFACE (Preface for Advent) It is truly meet and just, right and for our salvation, that we should at all times and in all places give thanks to Thee, holy Lord, Father almighty, eternal God, through Christ our Lord. Whom Thou, clement and faithful, promised as a Saviour to the lost race of men; Whose truth instructed the ignorant, Whose sanctity justified the impious, Whose virtue strengthened the weak. Therefore while the advent approaches of Him Whom we exult in pious joys in this confidence of Thy promises. And therefore with Angels and Archangels, with Thrones and Dominations, and with all the hosts of the heavenly army we sing a hymn to Thy glory, ever saying: Holy, Holy, Holy...
Psalms  84: 13
The Lord will give goodness: and our earth shall yield her fruit.
POST COMMUNION - May we in the midst of Thy holy temple, O Lord, receive of Thy mercy, who seek with fitting honour to welcome the coming festival of our Redemption. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.


Over the years living in Atlanta, my family and I would travel down to St Joseph's to experience what a truly holy reverent mass is! I prayed for years to have the opportunity to attend mass like the one at St Joseph's!

We've lived all over the country with our jobs and have had to stomach more guitar and folk masses than should ever be allowed. It's truly sad what has become of Catholic liturgy! As a former "high church Anglican" I had become so homesick for a heavenly liturgy.

By the grace of God, we have recently relocated permanently to Warner Robins. By the grace of God, my prayers of coming home to St Joseph's are answered!

God bless you for all the work you do to insure that the mass is every bit as awesome, reverent and holy as it was intended to be! I want to sincerely thank you for this! There is a huge awakening of traditional practices and beliefs among younger Catholics (under 40) and we are hungry.

When I saw the altar rail at Eucharist I nearly started to cry. So wonderful!

God bless you!!

Monday, November 23, 2015


Is this the new Pelagianism that Pope Francis decries (the restructuring of the Mass to look like this and thus the causation of the loss of vibrancy in the Church that was in place prior to Vatican II and her reliance on Christ's transcendence that led to the pre-Vatican II vibrancy)?
Should Vatican II simply have focused on maintaining the vibrancy of the pre-Vatican II Church rather than trying to fix something that wasn't broke thinking the fixing would save Catholics?

Pope Francis with his less than linear way of communicating seems to be crystal clear when it comes to Pelagianism and its recovery in the "spirit "of Vatican II that continues to haunt the post-Vatican II Church in a deleterious way!

In his speech to the Bishops of Germany, one of the fastest growing post-Catholic countries in Western Europe, Pope Francis  directly appealed to them not to “put trust in administrative structures, in perfect organizations”. He called such a tendency “a sort of new Pelagianism.”

But isn't placing trust in administrative and perfect organizations precisely what Vatican II has done to the hierarchy and through them to local clergy and laity?

First of all "spirit" of Vatican II liturgical theologians and the amateurs on the parish level thought that restructuring the Mass would save us. Yes, they believed that reorganization the Mass would save us, just as they thought the documents of Vatican II would save us. Yes, they believed that and they preached and taught Vatican II and the restructuring of the Liturgy and not so much Jesus Christ!

Pope Francis in telling the German bishops that their pre-Vatican II Church was far more vibrant than their post-Vatican II Church with its idolatry and Pelagianism. This means that restructuring the Mass has been a dismal failure for it has not accomplished the salvation of people nor attracted them to the Liturgy as the pre-Vatican II Liturgy did. In fact, the pre-Vatican II liturgy led to a vibrancy in most dioceses throughout the world all the way up to Vatican II. The reason was that the Mass of the Ages enabled the clergy and laity to enter into the transcendence of God. It enabled people to experience God personally and communally with with wonder and awe, fear and joy! Thus the focus of the Church prior to Vatican II was to enable people to know, love and serve God and not be preoccupied by restructuring everything from the Mass to religious life, from church architecture to parish organizations which became the false gods that a small, elite group of Catholics shoved down the throats of the majority of Catholics who were quite content with the Church and the means by which the Church enabled them to know, love and serve Jesus Christ. Just think of all the laity who were willing to enter priesthood and religious life and this tells you of the vibrancy of the pre-Vatican II Church compared to what we now have, a mere shadow of the Church that once was about 50 years ago, within my memory!

Pope Francis calls the post-Vatican II Church on the carpet concerning this restructuring of the Church, a new kind of Pelagianism, that has removed the transcendence from the Church, her liturgy and her life.

This is what the Pope said on Saturday about his preference for the pre-Vatican II ability to enable people to enter into transcendence and how the post-Vatican II Church has been such a miserable failure in this regard with its "neo-positivism.":

"Christian education --  the Pope says  -- ... is bringing up the young in complete reality with human values and one of these [values] is transcendence. Today there is a tendency to neo-positivism, which is education in immanent things, in countries of Christian tradition as well as those of pagan tradition. We are closed to transcendence but closure is of  no use in education.”

Yes, Pope Francis hits the nail on the head in recognizing why the pre-Vatican II Church was so vibrant. It has to do with transcendence which the new Pelagianism of the post-Vatican II Church has attempted to destroy in favor of the horizontal, not the vertical (immanent things, not transcendence!)

Apart from the so-called experts who believed restructuring the liturgy would lead to a new springtime for the Church (like the Babylonians who thought they could build a tower to God) and could replace God and the Sacrifice of His Most Beloved Son as the Source of all salavation, what other new Pelagian things did the post-Vatican II Church bring that destroyed the vibrancy of the pre-Vatican II Church, the clear causation that Pope Francis sees in a very focused way? 

Here is my list:

1. One of the biggest complaints of priests after Vatican II when they were told to form parish councils and various consultative committees is that priests felt that they were now administrators going to meetings all the time rather than spending time in prayer and visiting people.

2. Councils and committees replaced devotions in the Church and supplanted these.

3. It is still believed that the best parishes are the ones which have the most structures and most meeting and restructure things over and over again. Where is Jesus and encountering Him in  a transcendent way involved in all of this.

4. With the increase of structures of councils and committees, we see a decline in Mass attendance, fewer people going to Confession and the disappearance of popular devotions which prior to Vatican II would fill our churches. What parish today has a novena or Benediction that packs their parish church during the week or on a Sunday night as in pre-Vatican II times? 

5. The restructuring of the Mass to eliminate Latin, reorganize and expand the lectionary, to reorder the Mass and simplify it (dumb it down), make people stand for Holy Communion, receive in the hand and receive from lay people did nothing to increase the vibrancy of the Church prior to Vatican II when these things were thought of and developed. Pelagianism is a heresy that diminishes the Church; it does not create vibrancy! 

It seems that Pope Francis has either consciously or subconsciously pointed the Church in the right direction to recover vibrancy of the Church prior to Vatican II. It is the recovery of transcendence and the true God and the only means of our salvation, the Sacrifice of Jesus Christ on the Cross. 

The Extraordinary Form of the Church to include how the sacraments were celebrated and how the priesthood and religious life were lived and how devotions had such a prominent place in the lives of Catholics is the way to go in order to recover the vibrancy that the Holy Spirit desires for the Church.


Sunday, November 22, 2015


I took this photo of Cardinal, I mean, Archbishop Georg Gänswein when I was in Rome on sabbatical two years ago right now, 2013. It was after a papal Mass, I think when Pope Francis consecrated the world to the Blessed Virgin Mary and Our Lady of Fatima's statue was present:
This talk by  Cardinal, I mean, Archbishop Georg Gänswein on November 20th tells us that this is just how Pope Benedict XVI must feel about future Pope Robert Sarah. How cool would it be to have a Pope Bob!

I think many in the Church in the lowerarchy and the hierarchy are longing for the days of the Vatican speaking clearly and in a linear way and prophetically. Cardinal Robert Sarah is certainly a wonderful candidate for the papacy and from the periphery! But when it comes to the truth, he hits the bull's eye dead center!

Here is Cardinal, I mean, Archbishop Georg Gänswein's talk:

To the Roots!
By Georg Gänswein, 20 November 2015

Most Reverend Cardinal Sarah! Eminences, Your Excellencies, Dear Brothers, Dear Ladies  and Gentlemen!
As I was reading the galleys of your book "God or nothing" this past summer, your candour repeatedly reminded me of the boldness with which Pope Gelasius I in the Rome of the year 494 wrote a famous letter to the Emperor Anastasius I of Constantinople. When at last a suitable date for the presentation of this book here in the Anima was found, I discovered that it is today of all days, on the 20th of November, that the Church commemorates this pope. Today the Church celebrates Pope Gelasius from North Africa. Allow me therefore to briefly say a few words about his letter from the year 494.
Eighteen years before it was written, in the year 476, Germanic tribes had overrun the ancient capital. The Völkerwanderung – the mass migration of peoples – had begun, which brought about the end of the Western Roman Empire. Of that once so powerful empire there remained only the powerless Church of Rome.
It was in this situation that Pope Gelasius wrote the following to the East Roman emperor in Byzantium: To govern the world there is not just one power but two. This we know since the Lord gave to his apostles, after the Last Supper (Luke 22:38), the mysterious information, "two swords", which they had just handed to him, were "enough". However, these two swords would have to be, according to his conception, shared by the Emperor and the Pope throughout history. In other words, with this letter Pope Gelasius I put spiritual and secular power on an equal footing. There should be no more omnipotence. Pope and Emperor were – for the benefit of all people! – considered as partners before God.
This constituted a paradigm shift. But there was more. For Gelasius added to this that the Emperor of Constantinople, by divine right, was a little bit subordinate to him, the Successor of Peter in Rome. For did not even the supreme rulers have to humbly receive the sacraments from the hand of every priest? How much more should then the emperor be obliged to be humble vis-à-vis the pope, whose chair after all towered over every other bishopric? (my comment: here you can see how the Byzantine Church, part of which would become the schismatic Orthodox Church would cringe, but they would have liked both pope and emperor being on equal footing and thus we see the roots of nationalism in Orthodoxy, a novelty to say the least!)

The claim was outrageous. No wonder then that the Byzantine emperor at the time all but shrugged off the suggestion.
But the "two swords doctrine", as the claim was named after this letter, would describe the relationship between church and state for about 600 years. Its indirect effects lasted infinitely longer. The gradual emergence of Western democracies is inconceivable without this claim. Because here not only the foundation for the sovereignty of the Church was laid – but also for any legitimate opposition.
Europe in any case has painfully grown and matured from this time onward. The history of the Catholic Church as a civilizing force is unthinkable without the example that Gelasius I. set in opposing the pursuit of omnipotence by Emperor Anastasius I. The subsequent separation of church and state and the system of a "balance of power" began with this letter, when the powerless pope suddenly, fearlessly, denied the most powerful ruler of the world the right to claim to also reign over the souls of his subjects. It was a time of turmoil and the migration of peoples, as I said, during which the Roman Church became the decisive authority of the West.
Of all this today, as quite suddenly a mass migration is again flooding Europe from the East, the historically-minded Cardinal Sarah is very much aware, hailing, just like Gelasius, from Africa, that most vital and dynamic part of the universal, global Church. Probably, therefore, the groundbreaking "African" Synods of Carthage from the 3rd to the 5th century are as present to him as any subsequent councils up to the Second Vatican. Quite certainly he sees clearly – as only few others will – that many states today once more lay claim, with all their might, to that "spiritual power" that the Church once wrested from them in a long process for the benefit of society as a whole.
For when the states of the West today attempt to overturn, step by step, natural law at the behest of globally active pressure groups; when they want to adjudge, for themselves, on the very nature of man (as in the highly ideological programs of Gender Mainstreaming), then this is more  than just a fatal relapse into the rule of the arbitrary. It is primarily a new submission to that totalitarian temptation that has always accompanied our history, like a shadow.
Every generation knows this temptation, even though it manifests itself in a new form and language in every era. Cardinal Sarah today confidently and forcefully insists that the Church must not be allowed to dissolve into the Zeitgeist, even where this spirit comes disguised and camouflaged as science, as we already know it did with racism and Marxism.
Never again should there be any institution whatsoever of omnipotence. Neither the state nor the Zeitgeist has the right to claim it for them – and neither, of course, does the Church. Render unto Caesar what is Caesar's. Absolutely. But unto God what is God's! It is on this distinction that Cardinal Sarah today insists; a solitary, frank and intrepid voice.
The state must be not a religion, as it is currently horrifically expressed in the so-called Islamic State. Equally, the State may not prescribe to the people Secularism as a supposedly neutral world view, as it is nothing more than a new pseudo-religion, which once again takes up where the totalitarian ideologies of the last century left off in attempting to denounce and ultimately extinguish Christianity (and every other religion) as outdated and useless.
That is why this book by Cardinal Sarah is radical. Not in the sense in which we usually use the word today, but in the original sense of the word. The Latin radix is called "root" [Wurzel]  in German. In this sense, the book is radical. Because this book takes us back again to the roots of our Faith. It is the radicalism of the Gospel that inspired this book. The author is "convinced that one of the most important tasks of the Church is to let the West rediscover the radiant face of Jesus."
It is for this reason that he has no hesitation to talk anew about the incarnation of God and the radical nature of this good news, which he contrasts with an unsparing analysis of our time. He opens our eyes to the fact that the new forms of indifference to God are not just mental deviations one can simply ignore. He recognizes an existential threat to human civilization par excellence in the moral transformation of our societies.
There is no question that the mission of actively proclaiming anew the Gospel is gaining urgency in this precarious situation. In this hour he arises, prophetically. He knows that the Gospel which once transformed cultures is now in danger of being transformed by so-called "realities of life". For two thousand years, the Church has cultivated the world with the power of the Gospel. Conversely, it will not work. Revelation must not be adapted to the world. The world wants to devour God. But God wants to attract and convince us and the world.
In this struggle, this book is therefore not a fleeting contribution to a certain debate. It is also not a reply to specific points of view of others. To say this would not do justice to the depth and brilliance of this witness of Faith. Cardinal Sarah is not concerned with individual points of debate, but with faith as a whole. He demonstrates how an individual issue is to be understood by correctly understanding the entirety of our Faith. And how, conversely, every theological attempt to isolate sub-questions damages and weakens the whole.
Yet this book has neither turned out a manifesto nor a polemic. It is a guide to God, who has shown his human face in Jesus Christ. It is a Vademecum for the start of the Holy Year.
On the 20th of November, 2016 – today in one year’s time – this jubilee year dedicated to the "Face of Mercy" will already be over. Until then, we can learn most valuable lessons about the nature of mercy from this book. For "mercy and rigor of teaching can only exist together," Reginald Garrigou-Lagrange wrote already in 1923. He continued:
"The Church is in her principles intolerant, because she believes, and she is tolerant in practice, because she loves. The enemies of the Church are tolerant with regards to the principles because they do not believe, and they are intolerant in practice because they do not love”.
Cardinal Sarah is someone who loves. And he is a man who shows us here how and which masterpiece God wants to shape us into if we do not oppose His artist’s hands. This book is a book of Christ. It is a confession of faith. We must imagine its title as a joyful sigh: God or nothing!


Admittedly the off-the-cuff speech Pope Francis gave on Saturday did not seem to be linear or at all coherent at times or maybe it was just the translator who were not these things?

But the Holy Father is being chastised by guess who? Of course the right wingnuts that nitpick at everything His Holiness says or doesn't say. No wonder the divorce rate is so high. When spouses do this kind of senseless nitpicking with each other, we all know where that leads.

I suspect that is why some who comment here think divorce and remarriage is great after a truly sacramental marriage to up to two additional marriages although they draw the line at three! Of course it is to laugh. At least in the Catholic Church the annulment procedure declares there never was a sacramental marriage which thus allows a Catholic to marry again in the Church. There is no such decree in the Orthodox Church, it simply allows a second or third marriage in the Church (no more though, they draw the line on a 4th marriage that is adulterous, thank God) despite the fact that the first marriage has never been declared null. Thus there is institutional approval of adultery a novelty never experienced in the full Communion of the Catholic Church under Saint Peter and his successors.

In the south, our Catholic schools can be almost half or majority non-Catholic. We see our schools as evangelizing our young and their parents or guardians. We do no proselytize which means we do not try to convince our young people or their parents to become Catholic by denigrating their religious affiliation or suggesting that they should convert no matter what for the good of their soul if the "no matter what" is a form of coercion on our part. 

In fact in the south the majority of our marriages are mixed marriages. The Church by canon law requires that each partner respect the conscience of the other. We ask that no pressure be placed upon the other to convert or change their religious affiliation. Converting to Catholicism is something that the person himself should want to do because he or she is attracted to the Catholic Faith, feels called by God and no one has denigrated him or her for not being Catholic.

With our young people in elementary and high school, we in fact do not allow them to convert to Catholicism unless a parent has made that decision to do so and is bring their child or children with them into the true Faith.

We do, however, evangelize. Non Catholics must take religion Class, attend Mass, know how to genuflect before the Blessed Sacrament, make the Sign of the Cross and learn the Rosary.  Parents know this up front and thus have fully agreed to allow their children to be exposed to Catholicism in this way and to be evangelized by us.

Our non Catholic Children, though, are not allowed to receive Holy Communion. Forcing Holy Communion on anyone who not a Catholic is an act of proselytizing!

Rorate Caeili translates some of the Holy Father's off-the-cuff statements this way in order to be snarky about what His Holiness actually said:

Vatican City:  Never proselytize in schools.  Pope Francis said this in the Paul VI Audience Hall to seven thousand participants at the World Congress on Catholic Education organized by the Congregation in charge of Catholic Education.

"Christian education --  the Pope says  -- is not only teaching catechism and proselytizing. Never proselytize in schools. Christian education is bringing up the young in complete reality with human values and one of these [values] is transcendence. Today there is a tendency to neo-positivism, which is education in immanent things, in countries of Christian tradition as well as those of pagan tradition. We are closed to transcendence but closure is of  no use in education.”

Admittedly this translation into English of the Pope's Italian is very, very poor. The translator is to be castigated! I doubt that it sounded this bad in Italian. Be that as it may, this is what Pope Benedict said about Proselytizing:

In his first encyclical, Deus Caritas Est, Pope Benedict stated:

Charity, furthermore, cannot be used as a means of engaging in what is nowadays considered proselytism. Love is free; it is not practiced as a way of achieving other ends. But this does not mean that charitable activity must somehow leave God and Christ aside [Deus Caritas Est 31].

Jimmy Akins at Catholic Answers says the following:

This is something I’ve written about before. In a relatively recent sense of the term, “proselytization” refers to using inappropriate tactics to get someone to convert, rather than allowing them to make a free choice for Christ.

The inappropriate tactics can take a number of forms, including deception, coercion, emotional manipulation, threats, and even bribery.

An explanation of this usage is found in the 2007 document from the Congregation for the Doctrine of the Faith titled Instruction on Some Aspects of Evangelization. According to that document:

The term proselytism originated in the context of Judaism, in which the term proselyte referred to someone who, coming from the gentiles, had passed into the Chosen People.
So too, in the Christian context, the term proselytism was often used as a synonym for missionary activity.

More recently, however, the term has taken on a negative connotation, to mean the promotion of a religion by using means, and for motives, contrary to the spirit of the Gospel; that is, which do not safeguard the freedom and dignity of the human person.

So that’s what Pope Francis means when he says that the Church grows by our witness, in words and deeds—rather than through proselytization.

Saturday, November 21, 2015


The German Church is the Church of Bling, not just one of her bishops! Pope Francis knows this although he made the bishop of bling an example to the entire German episcopacy.

And thus no one made any comment about which pope had said some strong words to German Bishops. What I printed made it look like Pope Benedict was saying it but no, indeed, it was Pope Francis sounding a lot like Pope Benedict in his chastisement of the worldliness of the German Church and her rich bishops.

Unlike Former PI, Pope Francis does not have his head buried in the sand as it concerns the causation of the deleterious effects the 1960's "spirit" of Vatican II had on the Church. The Holy Father hits the nail on the head in comparing the pre-Vatican II Church and her vibrancy in Germany to the German Church's decline and fall since that time. In pre-Vatican II times almost all Catholics went to Mass the Pope says, whereas today not even 10% go! And the same for Confession. The Holy Father says that the proper celebrations of both the Mass and Confession are necessary to recover the pre-Vatican vibrancy of the Church in Germany! 

This is Edward Pentin's of the National Catholic Register reporting on this stunning message of chastisement of the German Church and her bishops by Pope Francis. He calls them Pelagians:

Pope Warns of Erosion of Faith in Germany, Worldliness in the Church

Wikimedia commons
Cologne Cathedral
– Wikimedia commons
Pope Francis' address today to German bishops on their ad limina visit was not the only message for the country's episcopate. It seems his morning homily was, too.
In his address at the end of the German bishops' ad limina this week, the Holy Father said “one can truly speak of an erosion of the Catholic faith in Germany”.
“Whereas in the 1960’s the faithful almost everywhere attended Mass every Sunday," he noted, "today it is often less than 10 percent."

He called on the bishops to use the upcoming Holy Year of Mercy to revive the Church through rediscovering “the Sacraments of Penance and the Eucharist” in the face of a collapse in sacramental participation in the country.

But in his morning homily, too, the Pope appeared to speak to the German hierarchy, warning against the temptation to ecclesiastical “worldliness”, and urging those present not to become "dominated by money and power."

This is an underlying problem frequently attributed to the German church, most notably by Benedict XVI in his “enweltlichung” speech during his visit to Germany in 2011.

The reasons for its worldliness are complex but are essentially rooted in the nation’s Kirchensteuer (Church tax) that has helped make it one of the wealthiest churches in the world and the nation’s second largest employer. The Church is therefore rich in structures and generous in humanitarian aid, but its dependence on the state has smothered its missionary spirit. Mass attendance has collapsed and the hierarchy has been criticized for compromising on Church teaching in the face of strong secularism.

In his speech to the bishops, Pope Francis therefore directly appealed to them not to “put trust in administrative structures, in perfect organizations”. He called such a tendency “a sort of new Pelagianism” — a term reminiscent of his critique of the Italian church last week.

Noting the sacraments are approached “less often” (a survey released earlier this year showed 54% of Germany’s priests go to Confession just once a year or less), and that vocations have “significantly diminished”, the Pope said the solution depends upon overcoming “paralyzing resignation”.
It cannot be based upon an attempt to “rebuild from the wrecks of ‘the good old days’ in the past,” he said, but rather inspired by the life of the early Christians.

He told the bishops to highlight the importance of Confession during the Year of Mercy, which can help “reform the Church”, and to stress the “intimate connection” between the Eucharist and the priesthood. The “precious collaboration” of the laity cannot be a “surrogate” for the priesthood. “If there is not priest, there is no Eucharist,” the Pope said.

On the theme of evangelization, he said it is "essential" that the bishop "conscientiously perceives his task as teacher of the faith, of the traditional and lived faith in the living community of the universal Church." The Pope also stressed that "fidelity to the Church and to the Magisterium does not contradict academic freedom, but it requires an attitude of willingness to serve in relation to the gifts of God."

The Pope further reminded the bishops that the Church must “never get tired of being the advocate of life, and should never step back from proclaiming that human life must be protected unconditionally from conception to natural death.”

Any compromise on this issue, he added, “makes one guilty of being part of a ‘throwaway culture,’” in a society where the suffering of the weakest and most defenseless — the unborn, the elderly, and the sick — have left their wounds. “All of us in the end will suffer the painful consequences,” he said.
The Pope thanked the German Church for helping refugees through providing shelter and humanitarian aid.

In his homily this morning, the Pope referred to the day’s readings: the reconsecration of the Holy Temple in the book of Maccabees after it had been destroyed by pagans and those obsessed by worldliness; and Jesus’ driving of the merchants from the temple (Luke 19:45-48).

The Pope noted that at the time of the Maccabees, worldly desire “displaced the Living God”. In Jesus’ time, the chief priests and scribes had “dishonored the Temple”, the symbol of the Church.

When the Church enters “such a state of decline, the end is bad. Very bad indeed,” he said.
Corruption is always a danger within the Church, the Pope said, and instead of devotion to the faith, she becomes “dominated by money and power.” The chief priests, he said, “did not know how to worship the Lord because they were too distracted by money and power, and by a form of worldliness”. The Church must not worship “holy bribery”, the Pope said, but turn to Jesus’ love where there is “no room for worldliness” or corruption.

“We must never seek comfort in another master,” the Pope said, but pray that we may “never fall into the trap of worldliness where we will be obsessed only by money and power.”


The following explanation of the new Divine Worship--the Missal is interestingly enough from the Vatican's Congregation for the Doctrine of the Faith and not from the Congregation for Divine Worship although both collaborated in producing the Anglican Ordinariate Divine Worship: The Missal. You can read the CDF's complete explanation by pressing HERE. 

As you know, I am convinced that what the Anglican Ordinariate's new missal allows will be allowed for our own Roman Missal in the Ordinary Form in so much as the options are a part of our liturgical patrimony from the Extraordinary Form Missal. I hope these will be allowed in an appendice sooner than later and I can't wait for the revision of the Ordinary Form Calendar to reflect what the Divine Worship Missal follows, which is more in keeping with the Extraordinary Form calendar!

How does Mass according to Divine Wor-

ship begin?

...The Missal includes several appendices
with additional options for these prepara-
tory rites. The Prayers of Preparation may
be prayed by the Priest and Ministers in
the sacristy before Mass, or the Prayers
at the Foot of the Altar may be prayed at
the lowest steps of the altar after the
Priest and Ministers have vested. 

(Great News, the Rite of Sprinkling precedes the Mass as in the Extraordinary Form:)
Rite of Sprinkling of Holy Water as a me-
morial of Baptism may precede the prin-
cipal Sunday Mass and is especially fit-
ting during the Sundays in Eastertide.

Does Divine Worship provide the texts of

chants/minor propers?

(Great news, this makes explicit the use of the Gradual and Tract in place of the Responsorial Psalm:) Yes. In addition to the orations for Mass,
the texts of the chants (Introit, Gradual,

Alleluia, Tract, Offertory, and Commun-

ion) are provided in Divine Worship as
found in the musical patrimony of the An-
glican tradition. The Coverdale transla-
tions of the Psalm texts in the chants are
common to the Anglican Missals and An-
glican translations of the Graduale
Romanum. The Gradual and the Alleluia
given in the Missal may always be re-
placed by the Responsorial Psalm and
Alleluia of the Lectionary. 

(Big mistake continues, though, to be perpetuated:) In addition to,
or in place of, the Introit, Offertory, and
Communion, an appropriate hymn may
also be sung.

Why are there two forms of the Offertory?

Divine Worship provides for two forms of
the Offertory, in order to respect a diver-
gence in the liturgical experience among
the Ordinariate communities. The first
form of the Offertory is drawn from the
Anglican Missal tradition (but also the Extraordinary Form Missal too!). The second
form reflects the Roman Missal as re-
vised following the Second Vatican Coun-
cil. The choice of the Offertory form
should reflect the overall shape of the li-
turgical celebration, such as the distinc-
tion between Sunday and weekday Mass-
es, and is made within the context of the
particular tradition of a parish of the Ordi-
nariate. It is not meant to provide variety
from Sunday to Sunday.

Which Eucharistic Prayer is used?

The Missal contains two Eucharistic Pray-
ers. The Roman Canon is the normative

Eucharistic Prayer of the Divine Worship

celebration of Mass. The Alternative Eu-
charistic Prayer, which corresponds to Eu-
charistic Prayer II of the Roman Missal, is
provided for Masses on weekdays, for
Masses with children, and other Masses
where pastoral needs suggest it

How does Mass end?

The Concluding Rites consist of the
Priest’s greeting and blessing, the dis-
missal of the People, and the reverence
to the altar. Where it is the custom, the

Last Gospel (the Prologue of St. John’s

Gospel) may follow as a concluding devo-

tion and is recited immediately after the

dismissal. The Last Gospel is especially

appropriate in Christmastide

Are there differences in the celebration

of the liturgical year?

Yes. The notable difference between Di-
vine Worship and the Roman Missal is
that Divine Worship does not include a
period called Ordinary Time. The period
between the celebration of the Epiphany
and Ash Wednesday is called Time After
Epiphany (Epiphanytide) and Pre-Lent.

Lent begins with the third Sunday be-

fore Lent, or Septuagesima. After Easter-
tide, the Sundays of the Year are collec-
tively known as Trinitytide, beginning with
Trinity Sunday and being numbered as
Sundays After Trinity until the celebration
of Christ the King. The liturgical time of
Advent/Christmas, Lent/Easter are cele-
brated in common throughout the
Church. The Divine Worship Missal also

includes the celebration of the Ember

Days in Advent, Lent, in Whitsun Week

(Pentecost), and in September. Similarly,

the Rogation Days, traditionally marked

by processions and prayers for Divine as-

sistance, are observed on the three days

preceding the Ascension of the Lord.