Sunday, November 29, 2015


It would be quite easy to transform the current Ordinary Form Mass and make it more in continuity with the Extraordinary Form Mass, although with an English version faithful to the Latin text of the Ordinary Form.
I would like to see what "Divine Worship: The Missal" has for each Sunday, the traditional Introit with the gradual/alleluia or tract printed on the page as well as the Offertory and Communion antiphons. I would also like the Anglican Ordinariate's calendar with all the restored things the have from our Extraordinary Form.

But apart from that, the following could be implemented overnight with a mere appendix:

The Asperges (Vidi Aquuam, during Easter) restored prior to Mass with priest wearing cope--optional.

[At a High Mass, the Processional Hymn and Introit are sung by choir/congregation as the priest and ministers pray at the foot of the altar and through the incensation of the altar. In a Low Mass, the congregation make also take the parts of the server in the PATFOTA and then the priest after ascending the altar to kiss it, reads the Introit alone or together with the congregation.)

[Bowing before the altar, the priest makes the sign of the cross, saying:
P: In the name of the Father, (+) and of the Son, and of the Holy Spirit. Amen.
P: I will go in to the altar of God.
R: To God, Who gives joy to my youth.
[The priest and server say alternately:]
P: Judge me, O God, and distinguish my cause from the nation that is not holy; deliver me from the unjust and deceitful man.
R: For Thou art, God, my strength; why hast Thou cast me off? and why do I go all sorrowful whilst the enemy afflict me?
P: Send forth Thy light and Thy truth: they conducted me and brought me unto Thy holy hill, and into Thy tabernacles.
R: And I will go in to the altar of God: to God Who gives joy to my youth.
P: To Thee, O God, my God, I will give praise upon the harp: why art thou sad, O my soul, and why dost thou disquiet me?
R: Hope in God, for I will still give praise to Him, the salvation of my countenance and my God.
P: Glory be to the Father, and to the Son, and to the Holy Spirit.
R: As it was in the beginning, is now, and ever shall be, world without end. Amen.
P: I will go in to the altar of God.
R: To God, Who gives joy to my youth.
P: Our help (+) is in the name of the Lord.
R: Who made heaven and earth.

 [Bowing down low, the priest says:]
P: I confess to almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to you, brethren, that I have sinned exceedingly in thought, word and deed: (The priest strikes his breast three times saying:) through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and you, brethren, to pray to the Lord our God for me.
R: May almighty God have mercy on thee and, having forgiven thee thy sins, bring thee to life everlasting.
 P: Amen.
[The server now says:]
R: I confess to almighty God, to blessed Mary ever virgin, to blessed Michael the archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, to all the saints, and to thee, Father, that I have sinned exceedingly in thought, word, and deed: (The acolyte strikes his breast three times saying:) through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary ever virgin, blessed Michael the archangel, blessed John the Baptist, the holy apostles Peter and Paul, all the saints, and thee, Father, to pray to the Lord our God for me.P: May almighty God have mercy on you and, having forgiven you your sins, bring you to life everlasting.
R: Amen.
[The priest signs himself, saying:]
P: May the almighty and merciful Lord grant us pardon, (+) absolution, and remission of our sins.
R: Amen.
[Again bowing slightly, the priest goes on:]
P: Thou wilt turn again, O God, and quicken us.
R: And Thy people will rejoice in Thee.
P: Show us, O Lord, Thy mercy.
R: And grant us Thy salvation.
P: O Lord, hear my prayer.
R: And let my cry come unto Thee.
P: The Lord be with you.
R: And with thy Spirit.
P: Let us pray.
[Going up to the altar, the priest prays silently:]
P: Take away from us our iniquities, we beseech Thee, O Lord; that, being made pure in heart we may be worthy to enter into the Holy of Holies. Through Christ our Lord. Amen.
[He bows down over the altar, which he kisses, saying:]
P: We beseech Thee, O Lord, by the merits of those of Thy saints whose relics are here, and of all the saints, that Thou wouldst vouchsafe to pardon me all my sins. Amen.

[If incense is used, the priest recites the proper psalm quietly to himself] 

(The priest does not recite the Introit if the choir/congregation have chanted it)


[The priest returns to the middle of the altar and says alternately with the server:] 
 P: Lord, have mercy.
R: Lord, have mercy on.
P: Lord, have mercy on.
R: Christ, have mercy.
P: Christ, have mercy.
R: Christ, have mercy.
P: Lord, have mercy.
R: Lord, have mercy.
P: Lord, have mercy.


[Now follows the Gloria, when it is prescribed. Standing at the middle of the altar, the priest extends and joins his hands, and making a slight bow says:]

Glory to God...

[Turning to the people, the priest says:]
P: The Lord be with you.
R: And with your Spirit.


[Here the priest says the collect appointed for the day.] P: Let us pray.


[The Liturgy of the Word continues using the three year post-Vatican II lectionary, with lay readers as is currently the norm. However, the gradual/tract and any sequence to include the Dies Irae for a Requiem Mass are options clearly printed in the missal.]

[The priest, returning to the middle of the altar, bows down, joins his hands, and says:]
P: Cleanse my heart and my lips, O almighty God, Who didst cleanse with a burning coal the lips of the prophet Isaias; and vouchsafe in Thy loving kindness so to purify me that I may be enabled worthily to announce Thy holy Gospel. Through Christ our Lord. Amen.
Vouchsafe, O Lord, to bless me. The Lord be in my heart and on my lips, that I may worthily and becomingly announce His gospel. Amen.
[The priest goes to the ambo  and reads the Gospel for the Mass he is celebrating.] 
[If the Deacon proclaims the Gospel, he asks for the priest's blessing.
Priest: Vouchsafe, O Lord, to bless you that the Lord be in your heart and on your lips to worthily and becomingly announce His Gospel, in the name of the Father....


 Credo (at center of altar with genuflection at Incarnate...)
Universal Prayer (at center of altar)

(Collection and Presentation of the Offerings as the altar is prepared)   


[The priest now says the Offertory for the Mass being offered in a lower voice says:]

The Offering of the Host

P: Receive, O Holy Father, almighty and eternal God, this spotless host, which I, Thine unworthy servant, offer unto Thee, my living and true God, for my countless sins, trespasses, and omissions; likewise for all here present, and for all faithful Christians, whether living or dead, that it may avail both me and them to salvation, unto life everlasting. Amen.
[The priest goes to the Epistle side (or deacon) and pours wine and water into the chalice.]
 P/D: O God, Who in creating man didst exalt his nature very wonderfully and yet more wonderfully didst establish it anew: by the mystery signified in the mingling of this water and wine, grant us to have part in the Godhead of Him Who hath vouchsafed to share our manhood, Jesus Christ, Thy Son, Our Lord, Who lives and reigns with You in the unity of the Holy Spirit, God; world without end. Amen.

The Offering of the Chalice

[At the middle of the altar, the priest says:]P: We offer unto Thee, O Lord, the chalice of salvation, beseeching Thy clemency that it may ascend as a sweet odor before Thy divine majesty, for our own salvation, and for that of the whole world. Amen.
P: Humbled in mind, and contrite of heart, may we find favor with Thee, O Lord; and may the sacrifice we this day offer up be well pleasing to Thee, Who art our Lord and our God.
P: Come, Thou, the Sanctifier, God, almighty and everlasting: bless (+) this sacrifice which is prepared for the glory of Thy holy name.

The Lavabo

[Going to the Epistle side, the priest washes his hands and says:]P: I will wash my hands among the innocent, and will cleanse compass Thine altar, O Lord. That I may hear the voice of praise, and tell of all Thy wondrous works. I have loved, O Lord, the beauty of Thy house, and the place where Thy glory dwelleth. Take not away my soul, O God, with the wicked; nor my life with men of blood. In whose hands are iniquities: their right hand is filled with gifts. But as for me, I have walked in my innocence; redeem me, and have mercy on me. My foot hath stood in the right way; in the churches I will bless Thee, O Lord. Glory be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and ever shall be; world without end. Amen.
[The priest returns to the middle of the altar and bowing slightly, says:]
P: Receive, O holy Trinity, this oblation offered up by us to Thee in memory of the passion, resurrection, and ascension of Our Lord Jesus Christ, and in honor of blessed Mary, ever a virgin, of blessed John the Baptist, of the holy apostles Peter and Paul, of these, and of all the saints, that it may be available to their honor and to our salvation; and may they whose memory we celebrate on earth vouchsafe to intercede for us in heaven. Through the same Christ our Lord. Amen.

The Orate Fratres

[The priest kisses the altar and turning to the people, says:]
 P: Brethren, pray that my sacrifice and yours may be well pleasing to God the Father almighty.
R: May the Lord receive this sacrifice at...


[Then with hands extended, the priest says the  Prayer over the Offering.] 

The Preface
The Sanctus
The Roman Canon
 [The priest now prays in an audible voice facing the altar.]
P: Therefore, we humbly pray and beseech Thee, most merciful Father, through Jesus Christ Thy Son, Our Lord, to receive and to bless these (+) gifts, these (+) presents, these (+) holy unspotted sacrifices, which we offer up to Thee, in the first place, for Thy holy Catholic Church, that it may please Thee to grant her peace, to guard, unite, and guide her, throughout the world: as also for Thy servant N., our Pope, and N., our Bishop, and for all who are orthodox in belief and who profess the Catholic and apostolic faith.

The Commemoration of the Living

P: Be mindful, O Lord, of Thy servants, N. and N., and of all here present, whose faith and devotion are known to Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise, for themselves, their families, and their friends, for the salvation of their souls and the health and welfare they hope for, and who now pay their vows to Thee, God eternal, living, and true.

The Communicantes

P: Having communion with and venerating the memory, first, of the glorious Mary, ever a virgin, mother of Jesus Christ, our God and our Lord: likewise {of blessed Joseph, spouse of the same virgin} of Thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Phillip, Bartholomew, Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy saints: for the sake of whose merits and prayers do Thou grant that in all things we may be defended by the help of Thy protection. Through the same Christ, our Lord. Amen.

The "Hanc Igitur"

[The priest extends his hands over the oblation]
P: Wherefore, we beseech hands over the oblation. Thee, O Lord, graciously to receive this oblation which we Thy servants, and with us Thy whole family, offer up to Thee: dispose our days in Thy peace; command that we be saved from eternal damnation and numbered among the flock of Thine elect. Through Christ our Lord. Amen. [Here the bell is rung once.]

Quam Oblationem

P: And do Thou, O God, vouchsafe in all respects to bless (+), consecrate (+), and approve (+) this our oblation, to perfect it and render it well-pleasing to Thyself, so that it may become for us the body (+) and blood (+) of Thy most beloved Son, Jesus Christ our Lord.

The Consecration of the Host

P: Who, the day before He suffered, took bread into His holy and venerable hands, and having lifted up His eyes to heaven, to Thee, God, His almighty Father, giving thanks to Thee, blessed it (+), broke it, and gave it to His disciples, saying:
 Take ye and eat ye all of this: [The priest bends over the Host and says:]
[Then the priest adores, genuflects then elevates the Sacred Host. The bell is rung, genuflects again.]

The Consecration of the Wine

[The priest uncovers the Chalice and says:]P: In like manner, after He had supped, taking also into His holy and venerable hands this goodly chalice again giving thanks to Thee, He blessed it (+), and gave it to His disciples, saying:
Take ye, and drink ye all of this:
P: As often as ye shall do these things, ye shall do them in memory of Me.
[The priest adores, genuflects then  elevates the Chalice. The bell is rung. He genuflects again then continues:]

(one of the three acclamations are chanted or said)

P: Wherefore, O Lord, we, Thy servants, as also Thy holy people, calling to mind the blessed passion of the same Christ, Thy Son, our Lord, His resurrection from the grave, and His glorious ascension into heaven, offer up to Thy most excellent majesty of Thine own gifts bestowed upon us, a victim (+) which is pure, a victim (+) which is stainless, the holy bread (+) of life everlasting, and the chalice (+) of eternal salvation. 
P: Vouchsafe to look upon them with a gracious and tranquil countenance, and to accept them, even as Thou wast pleased to accept the offerings of Thy just servant Abel, and the sacrifice of Abraham, our patriarch, and that which Melchisedech, Thy high priest, offered up to Thee, a holy sacrifice, a victim without blemish.
P: We humbly beseech Thee, almighty God, to command that these our offerings be borne by the hands of Thy holy angel to Thine altar on high in the presence of Thy divine Majesty; that as many of us as shall receive the most sacred (+) Body and (+) Blood of Thy Son by partaking thereof from this altar may be filled with every heavenly blessing and grace: Through the same Christ our Lord. Amen.

The Commemoration of the Dead

P: Be mindful, also, O Lord, of Thy servants N. and N., who have gone before us with the sign of faith and who sleep the sleep of peace.
P: To these, O Lord, and to all who rest in Christ, grant, we beseech Thee, a place of refreshment, light, and peace. Through the same Christ our Lord. Amen.
[Striking his breast, the priest says:] P: To us sinners, also, Thy servants, who put our trust in the multitude of Thy mercies, vouchsafe to grant some part and fellowship with Thy holy apostles and martyrs; with John, Stephen, Matthias, Barnabas, Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia, and with all Thy saints. Into their company do Thou, we beseech Thee, admit us, not weighing our merits, but freely pardoning our offenses: through Christ our Lord.
[Raising Chalice and Paten]
P: By Whom, O Lord, Thou dost always create, sanctify (+), quicken (+), bless (+), and bestow upon us all these good things.P: Through Him (+), and with Him (+), and in Him (+), is to Thee, God the Father (+) almighty, in the unity of the Holy (+) Spirit, all honor and glory. World without end.


[The Pater Noster with its embolism and doxology is prayed as it is in the Ordinary Form to include also the Communion Rite of priest and congregation.]


[The priest at the Epistle side recites the Communion for the Mass being celebrated unless it has been chanted.] P: The Lord be with you.
R: And with thy Spirit.


P: Let us pray. [The priest at the Epistle side recites the Post Communion for the Mass being celebrated.]
R: Amen.


[Then he returns to the middle, kisses the altar, and turning toward the people says:] P: The Lord be with you.
R: And with thy Spirit.

P: May almighty God, the Father, and the Son (+), and the Holy Ghost, bless you.
R: Amen.
[Bowing down over the altar, the priest says:]
P: May the lowly homage of my service be pleasing to Thee, O most holy Trinity: and do Thou grant that the sacrifice which I, all unworthy, have offered up in the sight of Thy majesty, may be acceptable to Thee, and, because of Thy loving kindness, may avail to atone to Thee for myself and for all those for whom I have offered it up. Through Christ our Lord. Amen.
[The priest or deacon turns toward the congregation and says or chants]
P: Go, the Mass is ended.
R: Thanks be to God. 




Gene said...

That's easy...a future Pope, speaking ex cathedra, says, "From henceforth all Masses world-wide will be the TLM." See, wasn't that simple?

Fr. Allan J. McDonald said...

I could live with that but I am a faithful son of the Church and embrace Vatican II's actual vision for the liturgy which called for maintaining Latin but allowing some vernacular as well as a more lavish use of Scriptures during the Liturgy of the Word. Noble simplicity, not dumbing down, is important too.

Anonymous said...

Why couldn't we have the prayers at the foot of the altar be what they are meant to be....prayers of preparation. Traditionally the Mass behind with the Introit. Why couldn't the congregation kneel before Mass begins and altogether pray the prayers of preparation. Then the priest processes out and begins Mass. That might do something to calm down the general circus atmosphere which is typical of every Catholic parish. We need Catholics to actually be prayerful again.

The Catholic Faith needs to be taught again by priests and in Catholic schools. Does anybody but me find it a bit strange that the majority of people who still attend Mass in a typical parish don't believe anything the Church teaches? Like wise Catholics that attend traditional Mass need more charity. They may believe the Faith but they can be sorely lacking in kindness. I speak from experience.

Protestants may not have the fullness of Truth and the sacraments like we do but they have nice people that actually believe in what their particular faith teaches. Protestants actually are kind to each other in Church. They aren't embarrassed by their beliefs the way Catholcs are today. They aren't rude boorish people like many of today's Catholics are. They don't make faces and have a snit if someone sits in "their" spot in Church like Catholics do. What I am trying to say is that Catholics need Catholicity and manners brought back. This goes especially for Traditional Catholics, and I speak from experience, who can be very rude and uncharitable. Last Sunday at actually saw a lay woman tell a visiting priest who was wearing his habit to get out of her seat at Mass. This is from a woman who dresses up and attends the Tridentine Mass every week. The arrogance and down right rude behaviour was shocking. What needs to change is more than the liturgy. People, Catholics need to change. We need to be more charitable and civil.

Fr. Allan J. McDonald said...

The sung Mass which should be the norm, even in the EF, begins with the Introit. The PATFOTA are merely for the priest and ministers before they ascend the altar. These should be said quietly as the Introit is chanted, thus showing that the PATFOTA are private prayers, codified for the Mass, of the priest and ministers, not necessarily the congregation. After the Introit is sung, the Mass goes directly to the Kyrie, Gloria (if prescribed) and Collect. The collect is preceded by "The Lord be with you" which is the traditional position of this greeting, not after the Introit or before the Kyrie.

In a Low Mass, even though the PATFOTA are still for the priest and ministers, the laity could certainly participate out lout in responding.

Mark Thomas said...

Father McDonald, I hope that you find that the following isn't off-topic as it pertains to the discussion of transforming the Novus Ordo Mass into a Mass that is more traditional than before.

Father, you are hopeful that the Anglican Ordinariates and new Missal will initiate a reform of the Novus Ordo. You hope, as I do, that the Novus Ordo will, in effect, transform into the TLM.

However, that is a difficult task to accomplish. After all, the return (to some extent) of the TLM to our dioceses has had little impact upon the quality of Latin Church liturgy.

Therefore, wouldn't the Anglican Ordinariates and new Missal, as compared to the TLM, possess even less impact upon the quality of Latin Church liturgy TLM?

It is clear that the majority of bishops and priests are not interested in turning to the TLM for inspiration in transforming the Novus Ordo into a virtual TLM. Why would they turn to the Anglican Ordinariates for liturgical inspiration?

I am not depressed. I don't mean to sound depressed. I just don't have any sense that there is any great hunger among the majority of Latin Church clergy, religious, and laymen for a TLM-flavored Novus Ordo Mass.

If anything, the majority of folks within the Latin Church would approve of even more radical, non-traditional changes to the Mass.

At the very least, many folks who control the Chanceries and parishes resented Pope Benedict XVI and his supposed attempt to "roll back the clock" in regard to liturgy.

Those folks would now approve the transformation of the Novus Ordo into a virtual TLM?


Mark Thomas

Michael (Quicumque Vult) said...

I see no reason why you couldn't say the "Placeat tibi" to yourself at the end of Mass in the NO. I know a priest who does this in the NO, and the people are none the wiser! He also says the St. Michael prayer with the congregation following the Prayers of the Faithful.

Michael (Quicumque Vult) said...

Father McDonald: Re: prefer "more lavish" Scriptures....

This has been discussed already, but it seems to me that the EF is far more Scriptural. The OF might include more *readings* in its three year cycle, but unless people go to Mass every day for three years, they'd like not get much out of this increase in quantity. The EF, though, is built on Scripture: the proper chants of the day, the psalms used in the Prayers at the Foot of the Altar, washing of the hands, and the incensings, the prayers the priest says before Communion, use of the Last Gospel... It's all Scripture, or based on it. And IMO, the EF is far more likely to get Catholics familiar with the Bible than the OF is.

Mark Thomas said...

At the risk of being a killjoy, I would like to believe that the Latin Church is ready finally to acknowledge that the radical liturgical reform which, dates at least to Pope Venerable Pius XII's Pontificate, has flopped. However, I don't feel that way.

Yes, more and more Churchmen and others within the Latin Church have awakened to the reality that something dramatic must be done in regard to the liturgical crisis at hand. But I don't sense that anywhere close to the majority believe that such is the case.

But most important, is the key person on board with those who wish to "reform the reform"...that is, His Holiness Pope Francis?

Should Pope Francis announce that it's time to launch a major reform of the Novus Ordo, then I will believe that the reform of the Novus Ordo is upon us.


Mark Thomas

Mark Thomas said...

At additional risk of being a killjoy...

During the past couple of days, I have spent several hours online researching the Anglican Ordinariates. The following has led me to question whether the Ordinariates and Divine Worship Missal will have a profound positive impact upon the quality of Novus Ordo Masses:

A person posted the following to Father John Zuhlsdorf's blog (excerpts):

"Blogs observing the Ordinariates have noted that they have about reached their expected sizes, at least without some changes in who may become a member. We should also recognize that only about 6 or 8 of the US Ordinariate “communities” have their own buildings; the rest are effectively missions with small numbers meeting mainly in Roman parishes at the times that might otherwise go to Korean or Spanish masses.

"So even among commenters who might now find an interest in an Anglican Ordinariate parish, in the US it’s important to keep in mind that there are no such parishes in most major metropolitan areas..."

"I was optimistic about the Ordinariate in my own area, but there were many obstacles, and I discovered that RCIA at a Roman parish was a far better option, and it continues to be the only viable option for the vast majority of Episcopalians or “continuing Anglicans” who might wish to consider becoming Catholic.

"The idea that if you don’t like a Roman parish in your area but might find an Ordinariate one is, unfortunately, a chimera and likely to continue as such for the foreseeable future."

Even more revealing than that is the following from an interview last November published in Our Sunday Visitor. Monsignor Jeffrey N. Steenson, then-Ordinary of the Personal Ordinariate of the Chair of St. Peter (covering the United States and Canada) said:

"It’s been challenging starting an ordinariate covering all of North America. It means a lot of traveling. There’s a learning curve that I think is very steep in creating a new ecclesial entity and relating to the bishop conferences in Canada and the United States.

"In every case, we have to partner with the local bishop and the local diocese in terms of ordinations and establishing communities.

"I spent 28 years in the Anglican ministry, but it’s hard to get your mind wrapped around what is required of administering an ecclesial group within the Catholic Church."

******* "Most us (clergy) in the ordinariate are also not full-time. I spend half of my time teaching in a seminary in Houston.

"A few are full-time pastors in their communities, but most of us are doing something else, whether we’re working as hospital chaplains, teaching in Catholic schools, helping out as parochial vicars in Catholic parishes and serving as military chaplains.

"It gets pretty involved and challenging for us. We’ve also had to bring together groups of Anglicans who were never together in the past. Some were part of the Episcopal Church or the Anglican Church of Canada. Others left the church for various reasons, and now we’re bringing them all together. Where in the past we weren’t in community with each other, we’re now learning to be in communion with each other as Catholics." *******

I am thankful for the Ordinariates and hopeful for their future. But there are far greater problems and difficulties associated with the Ordinariates than I had realized.

I question the notion that the Ordinariates are poised to make a dramatic positive impact upon the Novus Ordo and overall dreadful state of Latin Church liturgy.


Mark Thomas

Michael (Quicumque Vult) said...

One thing I notice from the main post, which the Anglican Ordinariate does and which you, Father, advocate keeping... I wouldn't be disappointed if the "Mystérium Fídei" acclamation were suppressed. It has always seemed to me like an arbitrary way to get the laity "involved" in the EP, and I always prefer the EF practice where the priest just continues the "Unde et Memores" without interruption.

That said, the language of the "Divine Worship" acclamations does make them more tolerable and elevated. I rather like the Ambrosian Rite's way of doing it. It includes the ideas of the acclamations within the Lord's own words. Something like this, although I can't remember exactly: "For this is the chalice of My Blood, etc... Do this in memory of Me; as often as you eat of this Bread and drink of this Chalice, you shall proclaim My Death and Resurrection, until I come."

Mark Thomas said...

Here is more from last November's Our Sunday Visitor interview with Monsignor Jeffrey N. Steenson, then-Ordinary of the Personal Ordinariate of the Chair of St. Peter (covering the United States and Canada):

I found a couple of red flags in the following:

OSV: What are some reasons why individuals and communities from an Anglican tradition join the ordinariate?

Msgr. Steenson: "I think the main reason is their desire to really connect with the apostolic faith, and their experience within the Anglican tradition is that it’s becoming harder and harder to do that.

"But the reason why you enter the Catholic Church should be because you think it’s true, and that you agree when the Second Vatican Council says that it’s Christ’s will that the Church be constituted around Peter and his successors.

******* "The thing we want to avoid above all else is the ordinariate becoming a safe harbor of refuge for people who are disgruntled with their previous church experience. That’s what we absolutely don’t want." *******

OSV: Do some ordinariate communities own their own church buildings? Where do they celebrate their liturgies?

Msgr. Steenson: "For most of these groups we’re dealing with, they have partnered with a local Catholic parish in order to start their congregation."

OSV: What do you hope to see in the ordinariate moving forward?

Msgr. Steenson: "Obviously in terms of the stability of the ordinariate, we need to strengthen our congregations.

******* "Hopefully we get to the point where many of the clergy will not have to work another job in order to make ends meet, that the congregations will have their own buildings and are able to support the clergy full time." *******


Mark Thomas

Mark Thomas said...

Now, to definitely not be a killjoy...

In fairness to last November's Our Sunday Visitor interview with Monsignor Steenson, then-Ordinary (currently Ordinary Emeritus), presented an overall positive and hopeful view of the Personal Ordinariate of the Chair of St. Peter.

Yes, he acknowledged that difficulties existed within the Ordinariate. He stated that many priests within the Ordinariate (there are 62 priests within the Chair of St. Peter Ordinariate) worked additional jobs "to make ends meet".

Few congregations within the Ordinariate have their own buildings. The Ordinariate must safeguard against Protestants who don't embrace fully the Church's teachings.

Monsignor Steenson also noted that the "thing we want to avoid above all else is the ordinariate becoming a safe harbor of refuge for people who are disgruntled with their previous church experience. That’s what we absolutely don’t want."

But there is the overall sense of goodness within the Ordinariate as Monsignor Steenson noted that "we’ve had great success cooperating between our communities and the dioceses."

"Many of the bishops routinely invite ordinariate clergy to participate in clergy conferences, retreats and prayer services. Particularly in the area of witnessing to the sanctity of human life, ordinariate groups are very involved in pro-life activities and have wonderful connections with their Latin brothers and sisters."

Monsignor Steenson also noted that the Ordinariate would develop a "very intentional catechetical approach. We have to get into the business of proclaiming the Gospel, proclaiming the New Evangelization, helping people to understand why the Catholic Church is important and compelling, and the need that if you’re going to be Catholic, you have to be in communion with Rome. We’re now helping clergy and lay leaders in the ordinariate understand what evangelization is all about."

If the ordinariate were in my area, I would definitely visit them and be grateful to God that He has inspired them to offer to Him majestic worship. I would be thankful to encounter there my brothers and sisters who I'm certain are far holier than I. I have much about God and holiness from the ordinariate.


Mark Thomas

Anonymous said...

Having attended the NO Mass last evening, which was reverently said with Eucharistic Prayer 1, and a choir and organ with good hymns, I was disappointed to find that when it came to Communion that the priest appeared to be sidelined and Communion under both kinds was distributed solely by 10 lay people instead while he sat down. He may of course have been unwell because he is in the older age bracket but he stood behind the altar looking around and there seemed to be no space left for him, so he sat down.

So, Father, like Mark Thomas I can't see any of these positive changes occurring in the Ordinary Form of the Mass until the present lay people, me included, are dead and buried. I don't know if your parishioners are as stuck in the groove as they are here. The only thing that you could do in the present circumstances is to see how people adapt to the TLM in the new slot and if there is no objection then to offer the TLM Mass more often at 12.00 pm slot on Sundays.