FEATURE Spring 2020 – Edition No. 9

The voice of the Foederatio Internationalis

Una Voce in Scotland, Ireland, India and Wales

Bishop celebrates Pontifical High in the Church of Our Lady of Lourdes, St Petersburg Reviews, reports and much more GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 Gregorius Magnus: biannual magazine of the Una Voce

Federation “He who would climb The FIUV’s periodical is dedicated to St Gregory the Great to a lofty height ( Gregory I), who died in 604 AD, a Pope forever go by steps, not leaps.” associated with , and the Gregorian rite of St Gregory the Great Mass (the Extraordinary Form). Gregorius Magnus magazine aims to be a showcase for the world-wide ‘Traditional Catholic’ movement: the movement for the restoration to the Church’s of the Mass in its traditional forms: Roman, Dominican, Ambrosian, and so on. Please send contributions Gregorius Magnus is published twice a year: in March and in to Joseph Shaw, the October. Secretary of the FIUV The Editor, Joseph Shaw, FIUV Secretary, wants to hear from ([email protected]), for you! While we cannot pay for contributions, we would like to our two annual deadlines: spread the news, good or bad, about the movement for the restoration of the Church’s liturgical traditions, from all over 15th September, the world. for the October issue, 15th February, the Mass Society of and Wales, and we wish to for the March issue. recordThe our production thanks to of them. the magazine is supported financially by

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Gregorius Magnus is published by the Foederatio Internationalis Una Voce. The FIUV is a lay movement within the , founded in in 1965 6 20 30 39 and erected formally in Zürich in January 1967. The principal aims of the FIUV are to ensure that the Missale Romanum Contents promulgated by Blessed Pope Photographic reports John XXIII in 1962 is maintained Surge of Traditional Catholicism in Poland after in the Church as one of the forms of liturgical celebration, to obtain . 5 freedom of use for all other Roman Una Voce Russia brings Schneider to St Petersburg 11 liturgical books enshrining ‘previous liturgical and disciplinary forms From the Magazines of the Latin tradition’ and to safeguard and promote the use of Introducing 16 Latin, Gregorian chant and sacred A conversation on the reception of Holy on Earth, . 17 The Council of the International Thanksgiving for St John Henry Newman’s canonisation 20 Federation Una Voce and the Beatific Vision of God in Heaven ‘Resurrexi’: of Easter Sunday 22 President: Felipe Alanís Suárez News from Around the World (Una Voce México) Honorary Presidents: The Traditional Mass Returns to Culiacan, Mexico 25 • Jacques Dhaussy (Una Voce Resurgence on the Island of Enchantment: Puerto Rico’s ) First . 26 Vice Presidents: Assumption Day High Mass at Holy Cathedral, • Patrick Banken (Una Voce France) Vancouver, British Columbia 30 • Jack Oostveen ( Delft, Letter from Mumbai 31 The Netherlands) “Tradition is catching on”: 2019 BC Sacred Music Symposium 32 Secretary: A Young African Discovers the Beauty of Catholic Tradition Joseph Shaw Discovering the Ancient Mass in Kampala 33 ( Society, England and Wales) Treasurer: Books Section Monika Rheinschmitt The Six Founder Members: Chapter 2 of Una Voce: (Pro Missa Tridentina, Germany) The History of the Foederatio Internationalis Una Voce Council Members: by Leo Darroch (pp9-17) 35 • David Reid (Una Voce Canada) Position Paper 20: • Oleg-Michael Martynov The Season of , Vigils, and Octaves 39 (Una Voce Russia) North and South: Why is the Traditional Movement Stronger in Some Places than Others?. 42 (Una Voce Polonia) • Jarosław Syrkiewicz Book Notices 46 • Jaime Alcalde (Una Voce Chile) • Eduardo Colon Editor: Joseph Shaw (Una Voce Puerto Rico) • Fabio Marino (Una Voce Italia) • João Silveira (UV Portugal) Website: http://www.fiuv.org/ Designed by GADS Limited • Prof. Riccardo Turrini Vita For further queries, please email to [email protected] Cover image: Bishop Athanasius Schneider celebrates Pontifical (Una Voce Italia) High Mass in the Church of Our Lady of Lourdes, St Petersburg © Olga Zhuravleva

www.fiuv.org/ Page 3 FROM THE SECRETARY GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 Welcome to Gregorius Magnus! by Joseph Shaw, Secretary

This is the 9th edition of the devout liturgy, and since Summorum I would like to hear from all magazine of Una Voce International, Pontificum by the celebration of the member associations, however, and the Foederatio Internationalis Una Extraordinary Form. from any readers who have something Voce. This is entirely in accordance with to report: with photographs if Notable events reported in this St John Henry’s spirit: the collection possible! edition include the magnificent Ars of his writings on the liturgy by Peter So please send me contributions! Celebrandi conference in Poland, Kwasniewski is reviewed in brief in These should go to secretary@fiuv. and the Canonisation of John Henry, these pages. It is no exaggeration to say org by 15th September (for the Cardinal Newman. that Newman’s profound appreciation October issue), or 15th February St John Henry’s remarkable career of the ancient liturgical tradition has (for the March issue). is reflected in his continuing influence found a new manifestation in the I hope that Gregorius Magnus in England today. He brought the Oratorian communities today. continues to be informative, edifying, Oratory of St Philip Neri to England, The last edition of Gregorius and entertaining, for our members, and in recent years, while many Magnus included articles from the friends, and supporters, all around the religious orders have declined and Latin Mass Society’s magazine Mass of world. the number of secular has Ages, and Una Voce France’s Una Voce. With best wishes to all our readers shrunk, the number of Oratories has The same is true of the current edition, for ! grown from two to seven since 1990 with the addition of an article from Pro (including two in formation). They Missa Tridentina’s beautiful magazine, have always been characterised by a Dominus Vobiscum. Joseph Shaw, Secretary

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Solemn Mass with Fr Propst, Dr Gerald Goesche, from Institut St Philipp Neri, Berlin

Jarosław Syrkiewicz When I say that I am from Poland, has rapidly accelerated. Modernist Catholics I meet usually say: “Oh ideology is now spilling out more Poland – a great Catholic country”. and more in areas of teaching and Yes—compared to the other western also liturgy. For about 15 years countries Poland is still Catholic. the faithful have been allowed to Cardinal Wyszyński, who was head receive Holy Communion in the of Polish Church in the difficult hand (fortunately not many do it), times of Communism and whose sometimes -girls can be seen role was to introduce so called in churches, and there has been a Council reforms in our country, did great decline of vocations in the last it with great prudence, saving us few years. from many poisoned fruits on the But as a sign of hope we can see ecclesiastical field of the vicious outstanding growth of interest in 60s and 70s. Unfortunately, in Catholic tradition, especially among the last years the decline of many the younger generation. The situation Father Wojciech Golaski OP – celebrating aspects of religious life in Poland and the problems of Polish traditional Mass in

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Chapel of the Blessed Virgin Mary of Czestochowa

Catholics are very similar or even Pontificum (14th of Sept. 2007) there ICRSS, FSSR, of Triors, the same as elsewhere in the Catholic were only 10 places with Ecclesia Dei Cistercians of Vyšší Brod). Also some world. are opposed or in masses in Poland. Currently faithful attending traditional masses best case uninterested in Catholic (as on the 15th of Feb. 2020) we have entered non-traditional seminaries, tradition. Many young eager 141 churches and chapels with the so we can hope that they as future to celebrate the Traditional Mass are Traditional Mass celebrated regularly priests will have a traditional, Catholic blocked or even persecuted by curial and publicly (under the auspices of spirituality. monsignori, or confreres. But there Summorumn Pontificum) including 47 The number of people attending is a big striving to seek out authentic which take place every Sunday and the Traditional Mass is still increasing. Catholicism. And the Traditional Mass feast day.) One can add to this number The following figures are available: is one part of he what they find. also 14 chapels and churches of the Warsaw (2 churches with masses It is significant that on the day of SSPX.) In last year (2019) 10 men every Sunday): ~400 persons; the coming-into-force of Summorum entered traditional orders (FSSP, IBP, Warsaw SSPX priority ~400 persons;

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Cracow (FSSP apostolate - 2 masses every Sunday): ~400 persons; Bytom (southern Poland, apostolate of diocesan clergy, mass every Sunday): 140 persons; Katowice (southern Poland, apostolate of diocesan clergy, mass only one Sunday in two months): 190 persons. Writing about the development of the traditional Catholic movement in Poland it is worth to mention about greatest workshops of traditional in Europe (or perhaps in the world): Ars Celebrandi. Since 2014 every year in the middle of Summer (July or August) for one

(in central Poland) hosts about 250 participants,week, the Marian including Sanctuary some of Licheńfrom neighbouring countries like Latvia, Slovenia, , Sweden, Belarus, Solemn Mass in Dominican Rite: Fr Wojciech Golaski OP, assisted by Fr Grzegorz or Czech Republic. Attendees Doniec OP () and Fr Igor Hnius () include priests, seminarians, monks,

Solemn Mass in Lichen Basilica

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Fr Pawel Dobija, Polish working in Czech Republic and also members of the laity, to learn how to celebrate the Traditional Latin Mass, how to serve it, and to learn Gregorian Chant and sacred polyphony. Liturgical catechesis, sound Catholic sermons and the possibility of getting involved in the ‘live’ liturgy, makes this event an opportunity to gain not only the technical skills, but is also spiritual retreat. Great fruits of this workshops can be seen not just in Church of Poland—and on the field of missionary work too. One of Polish Pallottine father who learned to celebrate the Traditional Mass during the Ars Celebrandi conference some years ago is now in South Korea and helps traditional Catholics in that country.

Bishop Mark Davies of Shrewsbury, England

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Procession after mass, to four stations in a cemetary. The celebrant was Fr Bartosz Wach from Archdiocese Szczecin-Kamien

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The Most Reverend Athanasius Schneider, auxiliary bishop of the Archdiocese of Mary Most Holy in Astana (), was on the 22nd and 23rd of November in St Petersburg, Russia. His spoke live on Radio Maria, covering both the situation of the Catholics in Kazakhstan and the recent events worldwide, and then on November 23rd, the feast of St Clement of Rome, who is the patron saint of Una Voce Russia, celebrated a Pontifical High Mass in the church of Our Lady of Lourdes. St Petersburg boasts the only Traditional Latin Mass in Russia celebrated every Sunday (which is either a Sung or a ) and St Petersburg is still struggling, with varied success, to have at least one TLM in a month, a High Mass— and especially a Pontifical one, celebrated by a bishop—is a very rare event in this country. The last Pontifical High Mass, also arranged by Una Voce Russia and celebrated by Mgr Schneider, took place in Moscow in 2011. The assisting clergy was a team of very fine men. Fr Vincent Ribeton FSSP, the rector of the Fraternity’s International Seminary in Wigratzbad, was the Assistant Priest, Fr Andrei Keulich of the archdiocese of Minsk- Mogilev was the Deacon, and two FSSP seminarians, Alexander Mayer and Josef Unglert, took the roles of the subdeacon and the —and also taught the altar boys, who were mostly first- timers, how to do their respective duties. And the singing was excellent, some parts being performed by the local Gregorian and others by a mixed Gregorian/polyphonic choir from Moscow conducted by Mr Kirill Kudashkin, a member of UV Russia.

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After the Mass His Excellency took Tropa, which is the Russian for The translators, Mr Eugene part in the book launch for the first- Trailway, is a publishing house recently Rosenblum and Mr Ilya Anikyev (both ever complete Russian translation founded by a group of orthodox members of UV Russia), were also of the Canons and Decrees of the Catholics, including some members of present, as well as some prominent . This book, of great Una Voce Russia, and intending to publish clergymen and academics. Bishop traditional Catholic books as well as good importance for both Russian-speaking Schneider, who speaks Russian as Catholics and scholars, was financed one of his mother-tongues, delivered social sciences, because many important by crowdfunding, prepared by Una editionstitles from are the unavailable field of humanitiesin Russian andjust a speech on the importance and Voce Russia and published by the like the Canons and Decrees of the Council indispensability of the documents St Petersburg-based inter-diocesan of Trent were until recently. I would like of Trent during the modern crisis Catholic seminary Mary Queen of to use this opportunity to ask the readers in the Church, and was followed by Apostles and the new publishing to pray Our Lady of Fatima for the success other speakers, including Fr Jose M. house Tropa. of this endeavour. Vegas CMF, the seminary’s science and

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education prefect, who emphasized the correct interpretation of Vatican II in line with the whole preceding Magisterium, including, of course, the teachings of Trent. The whole event was made possible thanks to substantial financial support offered by the Latin Mass Society of England and Wales and Una Voce Canada, both being prominent members of the International Federation Una Voce (FIUV).

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www.fiuv.org/ Page 15 FROM THE MAGAZINES GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 Introducing Dominus Vobiscum

Dominus vobiscum is the magazine The next issue, due in April 2020, selected railway stations, e.g. in Munich, published by the German lay Stuttgart, Berlin, and Frankfurt, in order organisation Pro Missa Tridentina, about the Roman Canon. We started this to reach ‘new’ people, i.e. persons who which celebrates its 30th jubilee in willseries contain with an the article last about of five the articles truths are interested but do not yet attend 2020. of faith contained in the Roman Canon the Traditional Mass on Sundays. The and end with a contemplation about the Over 68 pages we inform German- last pages of each edition contain the formulas. speaking readers about developments dates and time of Traditional Masses Twice a year 3000 magazines are celebrated in more than 250 locations in the church concerning the printed and sent not only to individual traditional —and try to readers but also to TLM- where in Germany, , Switzerland, the deepen their understanding and mass attendants can take one with them. Netherlands, , South-Tyrol knowledge of the classical Roman In recent years we have offered Dominus and other regions bordering on the liturgy. vobiscum at the newspaper-kiosks of German-speaking countries.

Articles of all magazines but the very newest one can be read online. See https://www.pro-missa-tridentina.org/medien/index.htm (issues 12 and later) http://www.pro-missa-tridentina.org/medien/archiv.htm (issues 1-11) https://www.pro-missa-tridentina.org/glossar/index.htm shows a list of all authors and their articles, sorted by the name of the author—useful for a quick search for special themes.

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An extract from Dominus Vobiscum, the magazine of Pro Missa Tridentina by Fr Bernward Deneke FSSP

Q: Father, may I ask you something as Again, St Thomas looks beyond the Q: Eternal bliss. a theologian and a priest? towards heavenly A: Exactly. St Thomas has summarized A: Naturally. I hope I shall be able to bliss. these dimensions in a prominent place. answer it. A: Yes, this perspective is crucial to him. He takes care to show, how different Q: I fear I have to go back a little. Corpus Christi says: dimensions of time are compressed in His glorious Magnificat for When I pray the beautiful prayers ‘O sacred banquet! the Sacrament. for Communion in the appendix in which Christ is received, of my hand , I cannot fail to Q: What does this mean? the memory of his Passion is renewed, notice that they often establish a A: Thomas does not only contemplate link between the Blessed Sacrament what is happening in the moment, that and a pledge of future glory to us is given.’ and heavenly bliss. A prayer for the true is being consumed the mind is filled with grace, F: This is a good summary. My actual preparation authored by St Thomas in the species of bread. He rather sees question is linked to this. Aquinas says ‘O most loving Father, here an arch going from the far past unto grant that I may one day contemplate the future, the completion of time. A: What is it? unceasingly with his face revealed thy Q: Could you please explain that in Q: In all of these texts, Holy Communion beloved Son, whom now, a wayfarer, I greater detail? is described as distinct from heavenly resolve to receive under a .’ A: With pleasure: When receiving Holy bliss. As you just quoted, St Thomas And in the prayer after Communion: speaks of ‘pledge of future glory’, thus ‘And I pray thee, that thou wouldst be life and actions of Jesus Christ, naturally of something provisional. pleased to bring me, a sinner, to that Communion we first of all look at the banquet, wonderful past all telling, Room and on the Cross. Besides, this gaze where thou, with thy Son and the signs for our path through the world. goesforemost much at further His sacrifice back, to inthe the manifold Upper A: Indeed. The sacraments are salvific Holy Ghost, art to thy Saints true light, They will no longer exist in the world to Old-Testament models in which was total fulfilment, eternal joy, unalloyed come. Then the will fall, and we will gladness and perfect happiness.’ see the very reality. the Passover, the Manna in the desert, the A: These are very valuable prayers. It wateralready from figured the whatrock, is the to come,strengthening think of Q: I do not doubt this. I have no is worth learning them by heart and bread of Elias, and many others. problems understanding all other adopting their principal ideas into one’s sacraments, from Baptism of Extreme Q: On this the Church Fathers have personal prayer. Unction as only provisional. However, written much that is today being read Q: Not to forget the Adoro te devote, rarely and so often forgotten. the Eucharist seems to be an exception. There, we do not merely receive an likewise amongst the prayers for A: Alas. This was the gaze towards the effect of Grace, rather, the author of all Communion. In a paraphrase, it ends past. Afterwards, he looks at the present, Grace comes to us in person. with these words: thus to the veiled action here and now: ‘Contemplating, Lord, Thy hidden who receives the Sacrament is inwardly A: This is one of the reasons why St presence, grant me what I thirst Thomas called the Sacrament of the for and implore, in the revelation the gaze towards the future, as we also Altar the highest and most sublime of of Thy essence to behold Thy glory encounterfilled with it Grace. in the Andprayer finally of St thereThomas is all sacraments. But what exactly is your evermore.’ Aquinas. problem?

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S: I find it difficult to think that Altar is not only a preparation for comes to us in the form of bread, to share heavenly bliss might be greater eternal life, but already a foretaste and something of Himself with us and so to than Holy Communion. an anticipation of it on earth. When connect us more strongly to him. A: This is easy to explain: In the comparing it to the Beatific vision, it Q: Regarding the beatific vision, Sacrament Jesus is hidden and veiled, is important to clarify two facts. didn’t you say that we likewise in the life to come we see Him ‘face to Q: Which are? cannot think according to the earthly model? Is it not a good comparison face’, ‘even as we are known’, This, St A: Firstly, what happens at sacramental Paul writes in 1 Corinthians 13. to explain to someone: ‘As already in Communion, and secondly what happens this world we can be fully fascinated Q: It may be a subjective advantage or absorbed by the beauty of some to see the Lord no longer in veiled perspective, your comparison between natural phenomenon or of a great form. But is He not offering Himself realat the eating Beatific here Vision: and mere From looking an earthly there work of art, so this will even more be fully as a food in the Eucharist? clearly goes in favour of eating. However, the case, when we see God from face Do we not receive Him in Divinity things become different when we regard to face’? and Humanity, in Soul and Body, in Flesh and Blood into us? the same sense as eating and looking as However, like any comparison, it is not Communion and Beatific Vision not in A: You are right. Therefore, it probably we know them from our earthly lives. A: Yes, it is a fitting comparison. seems at the first glance that the Q: So we do not eat Jesus Christ? But is of a totally different kind than any reception of Holy Communion cannot he has said: ‘He that eateth my flesh earthlyperfect gaze, insofar and as be theit the Beatific most moving Vision be outdone. We cannot think on and drinketh my blood …‘ one. Whilst we tend to imply too much from eating when thinking of Holy anything going beyond the union with A: Right. But in the same Eucharistic God. Communion, we tend to regard seeing discourse in Capharnaum, the Lord God as something little. Thus, we Q: This is my point. How can our said after these words, when some sometimes hear people say that it must connection with Christ in the vision were murmuring: ‘It is the spirit that be utterly boring in heaven, always only of His glory be closer and deeper looking, looking, looking … than the union in Holy Communion? This is a subtle correction, as if He Q: I understand – we have to think wantedquickeneth, to fend the fleshoff from profiteth the start nothing’. any A: Here, our feelings lead us astray. of this vision as something much rough and sensual understanding of The sacraments are preparation for higher and more complete than any heaven. As quoted before, St Thomas the Eating of His body, as was later gaze of the eyes of our body. speaks of a ‘pledge of future glory’. sometimes called ‘Capharnaitism’ or even ‘Eucharistic Cannibalism’. In the A: And also much higher and more A pledge is always less than that for complete than any gaze of the eyes of our Blessed Sacrament we receive the Body which it should give us surety. mind. At Holy Communion we receive of Christ, Him Himself, but we receive a visible sign for the invisible reality Q: I see that. But is the word Him in a spiritual way that is more hidden in it. Since the supernatural truth ‘pledge‘ really appropriate for sublime than the bodily and the sensual. the Sacrament of the Altar? If we goes beyond our understanding, God in His wisdom is accommodating Himself consume Christ Himself, how can it Q: This means: Eating is here not to our limits. On earth, we simply are be a pledge and not the thing itself? meant as with other food. bound to our senses. In heaven, it will In general: is eating something not A: It is not. Jesus Christ enters into us, be different. There the external, the but even more: he receives us more more than merely looking at it? passing sign, will cease, and through the deeply into the communion with Himself Please allow me a prosaic lumen gloriae, the light of glory, of which – and, by the way, also with His church. comparison: Looking at a cake is the theologians talk, we will be able to Thus, Our Lord increases in our souls the less than eating it. This is even the see the triune God as he is to Himself participation in His nature through Grace. case if I don’t taste anything, since and in Himself. The phrase ‘from face to This is the aim of Holy Communion. Whilst I have received the cake into my the eucharistic species is dissolved, the body. Thus, the duality between the Q: Thus a mutual recognition? effect of its reception remains. Thus cake and me will disappear. Does face’ expresses this in a magnificent way. also the antiphon O sacrum convivium A: Yes. Since, as St Thomas says, in every something similar not happen at act of recognition the soul in a certain Holy Communion: I do not simply grace‘. way becomes that what it understands, look at the Lord (as at Adoration of emphasizes: ‘the mind is filled with than this is the case in the highest degree the Blessed Sacrament), but there is Q: Does this mean that the action of a union of body and soul that could eating in the case of Holy Communion union and conforming with Him Who is not be more whole, more complete is less than for eating normal food? beingin the recognised.Beatific Vision. Understanding is and thus more perfect. A: Different from any normal food, Jesus Q: This reminds me of the Holy A: You have recognized something will not be consumed or destroyed, and Scripture calling the most tender very true: in contrast to the other the duality between Him and the receiver connection between man and woman sacraments, the Sacrament of the of the Sacrament will not be lifted. He ‘knowing’.

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A: Yes, this has a similar meaning. Q: This is convincing. What regards Q: Good. I think now I have Naturally, one has to leave all bodily conforming: does not St John write understood why the Eucharist or even sexual association behind that we will be like to Him in heaven is a pledge, a foretaste, and an when thinking of seeing God. Any exactly because we see Him as He is? anticipation of the beatific vision, act of recognition on earth, even if A: Exactly. This is written in John’s but still less than it. Although the it is most deep and uniting, is only a First , and this is one of the most Lord gives in it Himself to us truly far-removed image of the infinitely important passages on our topic! If we and really, it only happens veiled in sublime and pure union with God. contemplate something beautiful in this a sign, and only temporarily. But in life, primarily our soul will be touched Q: Is this also the case with eating? heaven we will see Him full of love It is noticeable that heavenly bliss by this object and through the soul also the body. Think of a mother who seems for all eternity so as He is, and this is described as banquet in Holy to be bodily enchanted by looking at will be our perfect happiness and Scripture. her smiling baby. In a similar way the our total transfiguration. A: If we interpret it correctly, this contemplation of God will through the A: Exactly. Thus we must strive with image is fitting well to the vision of all our powers to receive this pledge God. We consume food in order to of future glory in the disposition, for live. However, in the heavenly state entiretysoul also of extendboth body on and our soul. transfigured This may this is the best preparation for eternal of perfection we will fully live out of happenbody, so thatwhen man receiving will be deifiedCommunion, in his bliss. God. Thus, the recognition of God is but probably only in very rare cases, and the source of our eternal life. even then only temporarily. F: Many thanks for this explanation.

Children receive Holy Communion at the St Catherine’s Trust Summer School at St David’s, Pantasaph, Wales, from Fr Richard Bailey of the Manchester Oratory.

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From Mass of Ages, the magazine of the Latin Mass Society of England and Wales

by Louis Maciel

On 18 October 2019, Archbishop Excellency, the Most Reverend Edward Lord Mayor of and Mayor celebrated Joseph Adams, the Apostolic Nuncio of Sandwell. Pontifical High Mass in thanksgiving to Great Britain, Her Majesty’s Lord- These processed into the Mass at for the canonisation of the founder of Lieutenant to the West Midlands, John the beginning with the Archbishop, the English Oratories, St John Henry Crabtree OBE, the High Sheriff of the accompanied by Knights of the Holy Newman at the church built as his West Midlands Michael Kuo, and the Sepulchre, St Gregory and Malta. in Edgbaston, Birmingham.

His Grace had offered at the Oratory, It was the third Pontifical High Mass visitation in 2016, which was thenthe first followed being by on a thecelebration occasion on of the Patronal Feast Day of both the parish and the Archdiocese later that year, the Feast of the Immaculate Conception. The groundwork had been laid on the very same Patronal Feast Day a year before when Bishop Robert Byrne, Cong. Orat, newly elevated to the

Mass for the congregation in which he hadepiscopate, been ordained. celebrated There Pontifical have been High several celebrated by him since, both in Birmingham and in Oxford. It was standing room only in the church, with the struggle to get a car parking space foreshadowing service. In attendance were many local andthe difficultynational dignitaries, of getting aincluding seat for thehis

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A brass fanfare played while the Despite not being an exclusively sacred ministers recited the Gloria, an Extraordinary Form parish, the bringing to mind the bells used at the has been highly

of . The Oratory choir, form of the Mass in the West Midlands; it ablyfirst directed Mass of by Easter Myriam after Toumi, the silence sang wouldinfluential not inbe thehard spread to make of the the traditional argument Monteverdi’s Missa in Illo Tempore with Cornetts and Sackbuts, which also the region are all indirectly a result of accompanied the motet Jubilate theirthat theefforts, other including five regular one at MassesMaryvale, in Deo by Gabrieli. During Communion, two pieces by Mozart, Ave Verum followed which was started by a former Oratorian. by Laudate Dominum, sung by soloist Newman’sUntil recently first homeit had inthe Birmingham,only weekly Elizabeth Adams, provided a suitably Sunday High Mass in the country, and prayerful auditory atmosphere. with the Easter Triduum and Midnight The Provost of the Birmingham Mass for Christmas being celebrated Oratory, Fr Ignatius Harrison, preached Usus Antiquior Robert Byrne, now the Bishop of the sermon as he had done the day last year, the principle Mass for each Hexham and Newcastle, will celebrate before when Cardinal Nichols, the Feastdayfor the first is nowtime in thethe Extraordinary Mass in thanksgiving for the canonical former and Form. Masses for the dead have spread erection of the Manchester Oratory, current Archbishop of Westminster, to other churches, bringing back the itself perhaps a miracle due to the use of black not seen since intercession of England’s newest saint . He began with a Hail the reforms of the 1970s, and Rorate given that it has been in formation for Marycelebrated in preparation Pontifical for High the Mass granting at the of Masses celebrated during have over twenty years, the announcement the which was given after the also spread throughout the region, coinciding with the canonical erection sometimes in the Novus Ordo, satisfying of the rather more recently formed the entire church knelt. Pope Benedict’s hope that the two forms Oratory, bringing the number of sermon,The precededMass concluded by a Sung confiteorwith the as of the Mass would enrich each other. Oratories in this country to a total of Pontifical High Masses are five, with two more in formation in and Benediction with Te Deum took place becoming more commonplace, too. On Cardiff and Bournemouth. It has been toPontifical complete Blessing. a very special On Sunday, weekend. the 21st February, at 5.30pm, Bishop one of the few orders in this country that has seen significant growth since the . The intercession of the founder may also transcend the liturgy: at the end of last year an abortion clinic in the parish boundaries, once the busiest in the country and the first opened outside London, closed after fifty years, a story worthy of an article in itself. Sadly, alongside these exciting developments, it was announced that Fr Jerome Bertram, one of the early members of the community at the , had passed away. We pray that God will deem him worthy of the words sung as the Archbishop entered: Ecce sarcedos magnus, qui in diebus suis placuit Deo, et inventus est iustus.

From Mass of Ages, magazine of the Latin Mass Society (England and Wales). See https://lms.org.uk/magazine

www.fiuv.org/ Page 21 FROM THE MAGAZINES GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 ‘Resurrexi’: Introit of Easter Sunday From Una Voce, the magazine of Una Voce France by Patrick Banken, president of Una Voce France

entirely to God, and it is this renewal quite the contrary. of life that we must sing on this special of the Saviour. But we find none of this, day, with all our heart, without trying to distort the happiness of the Son at GregorianThe melody piece isdid difficult not seek to categorise.to give it being with his Father, to show him this brillianceThe composer on the pretext of this that magnificentit is Easter renewed life, and, for us, to participate Day. It was enough to give it strength by in it as fully as possible in calm, without thinking of the One who speaks, and all that any extravagance. ‘We could be tempted,’ he expresses. It is like an ornate recitative said Dom Gajard, speaking of this introit, that takes place in an atmosphere of ‘to sing it with great shouts’ and to ‘give peace, intimacy, gratitude, complete joy. It it a lot’ ‘under the pretext that it is Easter. is a melody of ecstasy, the ‘ecstasy of God Sing it instead, thinking only of the One in God’ ... the echo translated into created who speaks and the things He says, and language, of the conversation held in the you will see.’ Let us give true measure to Trinity ad intra. To sing it, you must be this intimate joy, do not distort it under able to say in all truth: Ego in te Pater, et any pretext. tu in me: Me in You, Father, and You in Me. The text is made up of three verses It is the melody of the one, as Dom Joseph from psalm 138, which do not follow each Gajard says in the Gregorian Review, ‘who other in the psalm but have been gathered is of the Father and pours himself out in together here. And in the psalm, of course, the Father’. there is no mention of resurrection. He We are between the low C and the G. If only sings of the universal presence of Easter Sunday will be near when you we reach A in four places, the latter is just a God, always with us, who knows all things read these lines. It is the ‘Feast of simple embroidery of the G or something and who guides us. Feasts’, the ‘ of ’, similar, without further embellishment. Let us study this melody sentence by which opens Easter time. What a surprise! It is because, in fact, sentence, without dwelling too much on Risen, Christ addresses to his Father we are led, by our nature, to shout out the technical details, but by naming a few the homage of his gratitude. As the head loudly our joy and this admirable introit neumes by name, for those who sing. of redeemed humanity, he is no longer provides us in all its development above Resurréxi et adhuc tecum sum, allelúia alone and he offers his Father all the all a contemplation of Christ presenting members of his mystical body. himself to his Father and saying to him I am risen and I am always with thee, This is expressed by the introit of this again and again. ‘I am risen and still I am . great Easter celebration: the cry of the with You’ as Dom Ludovic Baron says: it The word Resurréxi is underlined by Man-God emerging from the tomb. And is the word full of tenderness by which this sublime melody is undoubtedly the the glorious Humanity of Christ relates where, by the balancing between D and F, quintessence of the sung prayer that is thisa melody atmosphere which ofbelongs intimacy to anda first ineffable mode, Gregorian chant as promoted by Una Voce Not for a moment did the soul of Our Lord peace is translated. Who would have ever magazine. This is what we will show in ceaseto his toFather see the his Father joy at facefinding to face, Him but again. his thought that in this solemnity of Easter, this article. It owes a lot to our masters body was dead, separated from his soul such a melody, of such a great calm, could who ‘sign’ it post mortem. Yes, this Easter for three days. By regaining possession have been uttered! day introit holds a great lesson for our of his body, his soul associated him again Posuísti super me manum tuam, allelúia spiritual life! We expected demonstrable with his vision: it is in this sense that signs of joy; one would have liked to Christ truly found his Father. He presents You put your hand on me. hear the harp, the tambourines, all that himself with his body emerging from Obviously, the melody, except at is found in earthly festivals, but this the tomb, in the total serenity of a joy the end of super, and in manum which expectation disappears, overtaken by containing absolute peace. includes two quilismas for emphasis, higher feelings. Even in the choice of The Gregorian melody teaches us develops entirely on the F. Mark this note Gregorian modes, we might have thought a lot about the meaning to give to our well from the start and do not be afraid joy, which is often too demonstrative to repeat it on the distropha, then on the mode, attaining the heights and requiring quilisma of posuísti manyof employing voices to proclaim the flamboyant the Resurrection eighth contemplative, delighted to belong of gratitude from the Son to his Father. and not sufficiently spiritual, interior, , reflecting an accent

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incise in sciéntia, a word to be rounded asmeditation desired. whichTwo allelúias will flourish complete in the nextthis

notes, E, F, G. The second allelúia must beintroit: crisply the attacked, first revolves otherwise, around the note the being the same as before, it would give the impression of uttering the same word. Then allow the line to expand but not so as not to disturb all this serenity which must bring out the sense of fullness and perfect joy, capturing, in this wonderful fourth mode, the calm of contemplation. Dómine, probásti me and cognovísti me: tu cognovísti sessiónem meam et resurrectiónem meam. (Ps. 38, 1-2). Lord, You have tested me and You know me: You have witnessed my death and my resurrection. The psalm then rises lightly, bathed in joy, too, but always in the same atmosphere of unchangeable/enduring peace. Let everything be calm and alive and let the marked accents bring to the melody this life that is absolutely necessary to make this melody so attractive. In 2017 the magazine L’Homme Nouveau published a study on this introit written by a monk. It was very deep as these few lines can testify: This is the great mystery, this is the grandiose landscape that presents At the end of super me you will phrase extending my presence across the itself to us at this summit of the the line with delicate grace, and, without earth, occupying high and low stations . It is not surprising marking any break, you will take care everywhere, I present them to you, and that this culminating point is to underline all the Fs which follow and in advance, I say to you for them the also reached by the Gregorian which will translate in their own way all word that they will say to you one day: compositions that make up this Easter Mass. The liturgy shows itself the love of the Father and that of the Son, Resurréxi. I am risen, allelúia. This is the because both have a , divine, understanding to be had of the word of of the resurrection, it is adorned inexhaustible love. the Lord recalled by the introit of Easter. withto be beautyfitting for like the a queen event, toit iscelebrate worthy A very soft but quite broad, alleluia And Dom Baron concludes this passage the triumph of her King. And I would should arise as They are contemplated, with this, which gives all value to these even say that it takes us even further, emphasizing the relationships between words of the Lord. Christ, through the higher, right to the heart of reality F and D. Do not rush these alternating voice of those who sing, repeats this and mystery, where we would not notes; keep them ecstatic, full of word, conscious of the renewal of life even dare to penetrate, even with our sweetness. received by baptism and the Eucharist. most sublime ideas and our deepest Mirábilis facta est sciéntia tua, allelúia, They join Him, expressing their desires. I mean that the Easter liturgy allelúia gratitude for the spiritual resurrection, takes us beyond the repercussions which will bring us body and soul to the of the resurrection in history, right Your wisdom has been wonderful. Father to be with Him forever. into the bosom of God, even as far as Or perhaps ‘Your knowledge has From the low C the melody goes the Trinitarian relationships which been made admirable’, which has chased unite eternally the Father and the away all fear, during the time of trial, The whole phrase is delightful. Do not Son in the intimacy of their common so that now I see men redeemed, I see rush,up to but the Fgive to returnforth this to this melody first note.as if embrace in the person of the Holy them in all ages; present to my thoughts, you wanted to give time for a fairly long Spirit.

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The entrance chant of Easter Mass is not and cannot be, a work of this earth, it is truly a song of heaven. It is also in this chant that – make no mistake - we can say, we reach the culmination of Gregorian art, wedded as it is indissolubly to the Church’s prayer. The comments ended with a moving testimony from Dominique Ponnau, art historian and, honorary director of the École du Louvre. It was the evening of Easter Sunday 1991, after the services at Notre-Dame de Abbey which he had attended. I can’t help sharing with you below in the appendix what he said about this entrance chant that interests us. Dear friends, all these enliven your Easter singing, to bring it to Godreflections the Father have with no othermore love.purpose Dom than Baron to also says about this introit that it has no other goal than to elevate us, to stir up in us the desire to drive our efforts in the right direction. From its execution must result something supernatural which fosters a new impulse in us. of all potential. . Like perfection, the bliss And, by this wound, the Trinity belongs of the Trinity is without limits. It is in no to every man. It is because she made will be able to sing it in eternity to thank way closed in on itself. It is entirely open herself an offering of love to man, Let us finally consider that one day we him for so many spiritual resurrections. to the other, but what other, since it is that a man, an unknown man, the one Let us live in this hope and bless the Lord everything? It is full openness to the other, who composed this melody, having for helping us reach the eternal Kingdom! which without it would be nothing, since it reached the highest degree of pure May the analysis of the spirit of this created it. The other is the unfathomable contemplation and holiness, was able piece and these technical notes that you vastness and the no less unfathomable to lend to the Son his divine genius, so have just read allow the singers to edify mystery of the world, of the created in the spirit of Easter and draw towards man’s voice with a commanding calm them and their listeners many graces ... inthat which this Sonthe mightunfathomable sing in his immensity crucified Alleluiah! smallworld. being, In this who other is infinitely aware of other, the world there of the world and its mystery and also Our thanks to our illustrious of its tragedy, concentrates and then tois anotherwhich he still: belongs, it is man, and ofthis the infinitely Trinity predecessors, Father Ferdinand Portier, fades: ‘I have risen and now I am with which belongs to him; for the Trinity Dom Joseph Gajard, Dom Ludovic Baron, a thee’. who has created man belongs to man, to monk from Notre-Dame de Fontgombault Gregorian music does not suspend man created in his image and likeness. Abbey, Yves Gire. the tragedy of life for an instant. It It belongs to every human creature. It ..... takes it on, it goes beyond it. It makes belongs to man, since in Jesus it entered us drop anchor, beyond the veil of the Appendix: ‘The Introit of Easter’ by into the mystery of man. In Jesus, Son of Temple, in the Holy of Holies. It grounds Dominique Ponnau (Fontgombault, Easter the Father, the Spirit makes us recognize Evening 1991). the mystery of God. In him, who became The Easter introit, the Gregorian man, the Trinity assumed the mystery of theour hopeinsurmountable in the infinite darkness power of of the introit, is a moment of eternity. It belongs man, of created man. night.Father, Let infinite us drop power anchor, of love, beyond beyond the to eternity. Nothing is simpler, nothing is The Eternal Son comes today to say dark night, in the ocean of goodness of more noble, nothing is calmer. No elation, to the Father: ‘I am risen and from now the Holy of Holies. Let us drop anchor on I am with you ’. He is with the Father, in the heart of the Father, and the hope than joy, and of the same order as it. The in the Spirit, as he was, as he will be, as founded in Him will take us through deadno jubilation. Christ has An returnedessence infinitely to the Father’s higher he is from all eternity. But this eternal and beyond revolt, hatred, nothingness, womb. The Blessed Trinity rejoices in its Son is forever the man who, out of love, meaninglessness. own eternal presence, its eternal exchange out of love for the whole Trinity, died, one afternoon in human time, on a cross. From Una Voce, magazine of Una Voce This eternal Son has forever wounded France. See https://www.unavoce.fr/ of love. This infinite bliss, infinitely above notre-revue-una-voce/ happiness, is perfect. It is infinitely perfect. Perfection is the completion and fulfilment the infinitely blessed Trinity with love. Page 24 www.fiuv.org/ NEWS FROM AROUND THE WORLD GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 The Traditional Mass Returns to Culiacan, Mexico by Paul McGregor

The city of Culiacan, Mexico made Three months later, having also My only qualification was that it headlines around the world last forgotten about the two nuns, I received was the Mass as I had known it in my October 17th following a failed a phone call. It was a woman’s voice. I childhood in England. More recently, attempt by Mexican armed forces didn’t fully understand the reason for I had for several years served as an to detain Ovidio Guzman Lopez, son the call, but, through the linguistic fog, in the Church of the Holy of El Chapo, the famed leader of the I suddenly realized I was speaking with Innocents in New York City, where Sinaloa drug cartel, now in a US jail. their Mother Superior. She was asking if the Latin Mass is celebrated daily. Several people died on the streets I could give some Latin classes because Fortunately, I still had my notes from of the city on ‘el jueves negro’ (Black they wanted to prepare for the Latin the classes I gave there to groups of Thursday). Mass. I could hardly believe my ears! children before Sunday Mass. A priest But the previous day, another event I was later to learn that an elderly from the Priestly Fraternity of St Peter of far more transcendental importance, priest, on a pastoral visit to the convent, also travelled up from Guadalajara took place in that same city, close to had seen my Missal. It had reminded to train the priests in the rubrics. him of the beauty of the sacred liturgy He kindly stayed for three days and Traditional Latin Mass in more than 50 as he had learnt to celebrate it in the assisted them at the first Mass. Mexico’s Pacific coast – it saw its first years. You could say that true Catholics seminary. Fifty years had gone by I was the acolyte at that Mass. During in Culiacan had their ‘miercoles dorado’, since he had last celebrated the Latin Communion, as I stood next to the their Golden Wednesday. Mass. As he told them of the its glories, priest, holding the Communion plate, The historic event took place at the the sisters wanted to discover for a perturbing image entered my mind. convent of the Carmelites of the Holy themselves this shining jewel of their As the nuns approached to receive the Spirit, close to the shooting, the result Catholic faith that had been concealed Sacred Body of Christ, I felt as though I of a number of fortunate coincidences, from them all this time. was assisting a relief worker at a recently or perhaps, divine interventions. The next link in the chain of liberated prisoner-of-war camp. They coincidences, or divine interventions, approached like the wounded survivors months earlier. I was down at my local was that the discovery of the Missal just groceryThe store first when had occurredI saw two ayoung few happened to coincide with preparations nuns dressed in traditional habit. for the seventieth birthday of a rich andof a decades-longsouls wounded conflict. with Malnourished doubts and Coming from Europe, I was intrigued: benefactor of the convent. For over a falsehoods,from a deficient maliciously liturgical sown diet, by men hearts in perhaps traditional dress meant the year he had been imploring the Mother purple and black who paraded as their Traditional Mass? But my hopes were Superior for the Traditional Latin Mass soon dashed. They told me they were to be celebrated on his birthday— from the Carmelite convent and were October 16th. I was glad to be part of that relief team, officers but who were in fact the enemy. Since arriving in Culiacan two years their small orphanage, but they knew earlier, it had been my dream to one towards a deeper understanding of, and present as they took their first steps nothingselling raffle of the tickets Latin Mass. to raise funds for day see the Traditional Latin Mass participation in, the beautiful liturgy of Determined to pluck victory from celebrated there. In the meantime, I was the Mass. the jaws of defeat, I dashed home, forced to attend the ‘happenings’ that In the few months since then, the picked up one of the 1962 Latin- pass for the Holy Mass in most Mexican Mass of Ages has become a regular part Spanish I keep for just such churches today. The only relief was to be of the daily life of the Carmelites. At one opportunities to proselytize, and found 700 kms away, in Guadalajara. Mass, attended by a few lay people, a cycled back to the store. The two But now, as a result of that chain of woman exclaimed to my wife: nuns were still there. I handed them coincidences/divine interventions, it ‘Ah! So they’re giving us back our the Missal, telling them of the many seemed I would no longer have to travel Mass?!’ spiritual riches they had been missing. so far. I agreed with the Mother Superior Her expression of delight, with Confident that, once they opened it, to give a series of three explanatory talks its ‘they’, ‘us’ and ‘we’ was a concise they would want more, I gave them my on the Mass, to prepare the sisters for commentary on what we have been phone number. Having thus cast my the big day, October 16th. It was already witnessing in the aftermath Vatican II. message in a bottle into the ocean, I late September. So, I soon found myself In case you’re wondering, no, I didn’t returned home, raffle tickets in hand, in front of a class of about 20 nuns and win the brand-new car nor the trip to but forgetting the asparagus my wife two priests, giving them an introduction had sent me out to buy! to the Mass of Ages. won First Prize! Acapulco in the Sisters’ raffle. No—I www.fiuv.org/ Page 25 NEWS FROM AROUND THE WORLD GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 Resurgence on the Island of Enchantment: Puerto Rico’s First Solemn Mass

by Steven Gilroy

With the recent damaging earthquakes and memories of Holy Family, in the parish church of San José in Villa Caparra, Hurricane Maria still weighing on the minds of all, it is a Guaynabo, in the Archdiocese of San Juan, Puerto Rico. In joy to write about another recent happening, different attendance were a hundred of the faithful from across the in nature yet spiritually of a similar magnitude: the Island, as well as clergy from San Juan as well as the Diocese celebration of the first traditional Solemn Mass on the of Arecibo. Island of Puerto Rico since the Second Vatican Council. Marking the achievement of such an important milestone The earth quite literally trembling under the feet of the clergy as they prepared for the momentous occasion, as if in liturgy in Puerto Rico, and the devoted effort of the community awe of the solemnity to unfold, Solemn Mass in the traditional andmerits its asleaders well reflectionin restoring upon it back the to history its rightful of the place traditional in the Roman Rite was offered on 12th January 2020, the Feast of the life of the local Church.

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Following the liturgical changes of the Second Vatican a regular, Sunday afternoon Mass with the assistance of a Council, the traditional liturgy disappeared entirely from the handful of local clergy, rotating between the parishes of San Island, with no approved religious communities to preserve José in Guaynabo and San Martín de Porres in Arecibo. it with even a minor presence. One must look ahead to the Although the community has been resilient over those two new millennium, past four decades of its total absence, to in their mission of preserving the traditional liturgy. With priest of the Diocese of Ponce, Puerto Rico. Well-esteemed by thedecades, lack of they Archdiocesan have faced support many challengesand the scarcity and difficulties of clergy allfind and the considered beginning the seeds ‘Patriarch’ of its revival of the traditionalthrough the community work of a familiar with or available to celebrate the traditional liturgy, they have for many years been reliant upon only a small many of the readers of this publication already, no doubt — group of devoted and generous priests who would drive long on the Island, Fr Brian Harrison, O.S. — a familiar figure to hours to sustain them with their weekly Masses, as their own era privately on 29th April 2000 in the parish church of parish obligations permitted. Additionally, local resources Sancelebrated José Obrero the first (St traditional Joseph the Latin Worker) Mass inof theEl Tuque, postconciliar Ponce for celebrating the traditional rite were scarce, with many where he was assigned at the time, under an indult granted liturgical items entirely unavailable, and others needing to be according to the former provisions of Ecclesia Dei. Following a handful of his own private celebrations of the traditional the traditional liturgy. Mass, in 2002 a movement began independently amongst the sourcedAnd it with is into difficulty this arrangementand of varying where degrees the of suitabilitystory of thefor local community, pioneered by the late Don Cancio Ortiz de la present occasion in 2020 begins, with the visit of a priest from Renta, who through the assistance of the late Michael Davies Pittsburgh, Penn., Fr Joseph Tuscan, OFM Cap., a long-time made contact with Fr Harrison, and together they arranged friend of the community, who generously came to the Island for the private celebration of the traditional Mass on 10th around the beginning of the new year with the mission of training more of the local clergy to celebrate the traditional community in attendance. liturgy. There were no plans to focus on the Solemn liturgy FebruaryIn the years 2002, which the first followed, such Mass celebrations with members of the oftraditional the local however, given the lack of liturgical resources, the unfamiliarity liturgy continued to occur privately for the community in of the clergy and servers with that form of the liturgy, and various churches across the Island under the new leadership the limited available time during the trip for training. Yet of Dom Edgardo Cruz, CPMO, which then grew into public independently of this plan, another friend of the community, celebrations starting shortly before the promulgation of Steven Gilroy, an instituted acolyte from the Archdiocese of St Summorum Pontificum in 2007. The community was formally Louis, Mo., and sacristan for the very same Fr Brian Harrison, admitted into Una Voce on 22nd July 2012, and today maintains was contemplating a similar trip to the Island, and once the

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two realised the potential in their mutual interest and travels, a plan quickly was put together for the two trips to coincide, for them to work together in training the clergy, servers and choir, and for a Solemn Mass to be celebrated at that following weekend, with any of the needed Solemn vestments and liturgical items being supplied from St Louis. The days throughout the two weeks leading up to the Mass were spent primarily with training the clergy, including introducing two new priests to the rubrics and principles of the traditional liturgy, and guiding them through the

With the arrival of Mr Gilroy towards the end of the week, celebration of their first Low Masses in the traditional rite. Saturday, the last day before the Mass was to take place, with allthese of thepreparations clergy, servers then ledand up choir to one members final meeting assembling on that in Arecibo together to devote the entire day to practice and preparation as a group, many having driven long distances to get there. Hours were spent in the morning on training, punctuated by earthquakes and power outages, with a break for lunch (and a well-timed parish Christmas party), and then hours more in the afternoon on rehearsal, moving repeatedly

and weddings so necessitated. Yet by evening, all left with nervousbetween excitementdifferent chapels for the and day parishes ahead, and as schedule the two teachersconflicts with satisfaction over the success of the training and

The feeling of anticipation in the air was palpable on the morningconfidence of in the the momentous readiness of day all involved.as the clergy attended to their usual Sunday morning schedule, and by noon, with the gold vestments and other liturgical items packed and ready,

Page 28 www.fiuv.org/ IN PICTURES GREGORIUS MAGNUS – Spring 2020 – Edition No. 9

they embarked together on the long trek from Arecibo to were prepared, and the Te Deum was solemnly Guaynabo for the 3p.m. Solemn Mass at San José. Arriving Christus Vincit shortly after 1:30 found the servers already vested and triumphantly sung as the clergy processed from the altar. busying themselves around the sanctuary preparing for Mass, chantedFollowing by the all, Mass concluding a reception finally was with held, and a feeling of excitement and celebration abounded, with smiles on the faces of all, many questions asked and answered, and andWith the the ninety clergy minutes then vested thereafter and ready,were filled Solemn with Mass arranging began, the blessings from the experience evident. For many in the withthe vestments, Don Josué last-minute E. Colón, pastor logistics, of San and Martín final rehearsals. de Porres, as celebrant; Don Ernest Cruz, newly ordained, as deacon; Fr the Solemn liturgy, and the splendour of it captivated them Joseph Tuscan as subdeacon; Dom Edgardo serving as Master andcommunity would remain it was theirwith firstthem timeas a seeingblessing or always experiencing to be of Ceremonies; and a group of local servers and seminarians remembered. Yet it would not be only a memory, for at the very next weekend back in Arecibo, the community gathered advisory M.C., observing from the side and intervening only again for a second Solemn Mass, this time of their own whenfilling necessary, the remaining thus positions,ensuring that with the Mr parish Gilroy M.C. serving would as arrangement, and at the weekend to follow a Mass celebrated have the authentic experience of it for himself to remember by one of the newly-trained priests, showing that the mission and build upon in the future. Beginning with the of the visitors to foster the traditional liturgy amongst the and proceeding through Mass, all went reasonably and local clergy was successful, and that a lasting and positive remarkably smoothly, thanks to the great effort put in by impact had been made in the life of the community. And just all present in preparation in those few days preceding, and as much was the experience and hospitality of the community with the choir doing an exceptional job with the chanted a blessing and joyous memory for the author of this article. propers throughout. At the end of Mass, in celebration of the Nuestra Señora Madre de la Divina Providencia, Patrona de wonderful occasion and the decades of history which led to Puerto Rico, ruega por nosotros! Our Lady, Mother of Divine it, the celebrant was changed back into his gold , two Providence, Patroness of Puerto Rico, pray for us!

www.fiuv.org/ Page 29 NEWS FROM AROUND THE WORLD GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 Assumption Day High Mass at Holy Rosary Cathedral, Vancouver, British Columbia by Una Voce Canada Photos courtesy of Claire Phillips

On Thursday evening, August 15, 2019, an estimated 650 people filled the pews at Vancouver’s Holy Rosary Cathedral for a High Mass in the Extraordinary Form of the Roman Rite (Traditional Latin Mass) in honour of the Assumption of the Blessed Virgin Mary. A sense of occasion was palpable as people of different ages and backgrounds waited for the cathedral doors to open at 6:30 p.m. Despite the numbers, an atmosphere of reverence and even awe prevailed throughout the two-hour Mass, which was celebrated by Fr Pablo Santa Maria of the Archdiocese of Vancouver. A thisfifty-voice Mass choirsang organizedWiliam Byrd’s by Vancouver heavenly Massmusician for Five David Voices Poon (c. 1593) specifically and various for motets, while a smaller schola chanted the Gregorian Propers for the Feast of the Assumption. The Mass concluded with the Salve Regina, followed by extended extemporization on the cathedral’s

Fr Pablo Santa Maria (front, centre) with Fr William Ashley (Pastor, St James Parish, Abbotsford) For more details, please visit magnificent pipe organ. (left) and Fr Juan Lucca, Assistant Priest and Master of Ceremonies at Holy Rosary Cathedral (right). https://unavocecanada.org

Holy Rosary Cathedral in downtown Vancouver Choir and organ loft at Holy Rosary Cathedral of the

Page 30 www.fiuv.org/ NEWS FROM AROUND THE WORLD GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 Letter from Mumbai

From : Dr Aubyne Savio Fernandes,

1st Domnic colony, Orlem Malad West, MumbaiKotecha Apts,400 064, 4th floor,India. flat 401,

To: Dr Joseph Shaw Secretary FIUV.

Dear Sir, Subject: Update and current status of the Trad Latin Mass in So please if any organization has any young Latin conversant Mumbai Diocese India. priest, please come down to Mumbai India and see the situation The last I had written a letter to the secretary was in or the FIUV should send some representative to accesse the June 2018 and the of my article was Traditional Latin situation here in this part of the globe. There are a few young Mass in the Archdiocese of Mumbai India. priests who are aware of the Mass but afraid to do the Mass in The situation here in Mumbai has not improved we the open because of persecution from higher auxiliary bishops are still struggling with one Priest to do the mass once and their local ordinaries. I even humbly requested Cardinal every second Sunday of the Month at St Anthony’s Church Malawani Malad west Mumbai, our only priest Rev Fr Paul high mass since he wrote to me that he learnt it in Rome but he D’Souza is 70 years old and is diabetic and suffering from justOswald bypasses Gracias the the request archbishop and ignores of Mumbai it. to do one pontifical varicose veins, at times we don’t have mass because of his My humble request to FIUV is to please look into the ill health and not available to travel etc. etc.. situation of the Mass of all ages In India Mumbai, otherwise this I would sincerely appeal to FIUV or any other traditional Ancient Treasure Will Be Lost in This Part of the Globe forever. religious order to come to Mumbai and have training workshops, lectures, dialogues, promote seminars of the Yours sincerely, Mass of all ages in the local archdiocesan St Pius X Seminary at Goregaon or come as missionary priests to promote the Dr Aubyne Savio Fernandes, Mass. Here in Mumbai and in India the church is very vibrant President, All India Laity Congress and the priests and laity are ignorant about the and its existence. The church here in India Mumbai is very vibrant in promoting charismatic and neo Pentecostal services, but are very rigid towards promoting the Traditional Latin Mass because of their suspicious character that we belong to some schismatic or banned group. The priests discourage people from attending the Traditional Latin Mass and even say that we have to move ahead with times and who can understand Latin which is a dead language. I even want to bring to notice that Pope Benedict’s XVI Summorum Pontificum is not even published in the Examiner i.e. local archdiocesan weekly magazine which was established since 1850, no publication of tradition articles are published only articles from local news and international liberal websites are published. Besides articles are scrutinized and only pick and choose policy tactics are put by the editorial board, rest most of the International News is censored. Coming back to the Traditional Latin Mass in Mumbai and at St Anthony’s church Malawani Malad West our flock has grown from 25 people to a hundred and more, as people are become more aware of the Mass. We have started sung masses and have made attempts to read Gregorian notes and learn the music. Everything is done single handedly by me from priest vestments to missals, Latin/English missals from my own pocket. I do not know for how long I can carry on this battle alone. I started the Mass from 2012 and it is Elevation of the chalice going on till date with only one priest.

www.fiuv.org/ Page 31 NEWS FROM AROUND THE WORLD GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 “Tradition is catching on”: 2019 BC Sacred Music Symposium by Una Voce Canada

skill level, learning polyphonic pieces as well as how to sing Gregorian chant. This year saw the addition of a chant immersion class, allowing for greater depth of learning and more intensive training. Besides acquiring knowledge that could be applied in their own parishes, participants promptly put it into action by contributing to the music of the Masses – in both the and Extraordinary Forms – celebrated on Saturday and Sunday. Besides this, there was the in both English and Latin, including sung , Vespers, and , with accompanying instruction on how to sing the psalm tones. This year’s keynote speaker was Mgr Andrew Wadsworth from the International Commission on English in the Liturgy

spoke about his work with ICEL, particularly the commission’s Panel discussion at the 2019 BC Sacred Music Symposium current(ICEL), who project also translating officiated at hymns the ceremonies. for the Revised Mgr Wadsworth Liturgy of also the Restoration of our beloved musical heritage in the liturgy Hours that are faithful to the original Latin. Participants could also has proceeded with renewed vigour in the Fraser Valley of choose from other presentations, including a study of liturgical British Columbia, Canada, with the second annual BC Sacred vesture, its history and symbolism; the theology and praxis of Music Symposium, held at Sts Joachim and Ann Parish in Vespers; the teaching of Pope Benedict XVI on the Sacred Liturgy; Aldergrove, on August 2-4, 2019. It was an opportunity for and an overview of the history of Gregorian chant. Participants musicians across the province, and some from the United had a unique opportunity to ask questions, make their concerns States, to learn, share advice, network, and compare and heard, and express their opinions during the panel discussion on contrast their own experiences with those of others. This most recent symposium was a huge success, with over High Mass in the Extraordinary Form was the highlight, being the one hundred participants and more classes, teachers, and mostthe first elevated day and form throughout of the Mass, the but conference. a purpose Appropriately, of the conference the ceremonies than the previous one. The complete experience was also to demonstrate to the faithful how the Mass can also was unique to this conference, with participants receiving be said reverently and properly in the Ordinary Form, what that training from professional musicians according to their looks like, and especially what it sounds like.

Mgr Andrew Wadsworth gave the keynote address and celebrated the final Mass of the symposium. Photos courtesy of BC Sacred Music Symposium

Page 32 www.fiuv.org/ NEWS FROM AROUND THE WORLD GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 A Young African Discovers the Beauty of Catholic Tradition Discovering the Ancient Mass in Kampala

by Adrian Serubiri

I am a Ugandan man in my mid- at Mass and was able to observe was to receive the Eucharist in twenties and was raised in a at very close range the various the hand while standing. There practicing Catholic family in actions of the priest. I recall that were many people, including nuns, Kampala, the capital city. We always quite a number of priests delivered who used to help the priest to went to church on Sunday and the enjoyable that caused lots administer the Eucharist during Holy Mass became the central focus of laughter in the congregation. Holy Communion. We called these of my spiritual life. As was typical That is why some priests were more persons Eucharistic ministers. It with many boys from Catholic popular than others. The common was a privilege for me to attend homes, I became an practice during Holy Communion Catholic schools where I always

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joined the School choir. Our choir all this I clearly see the loving Hand repertoire was a lively mixture of of God and the guidance of Our praise and worship songs on the ‘God Blessed Mother. When I was at the one hand, not very different from Traditional Latin Mass, I truly felt I what was sung by the Pentecostal was in heaven. I felt myself drowning Christians, and songs in our native works in in a sea of deep spirituality that I languages that were accompanied had never experienced before in my by drums and handclapping, on the mysterious active Catholic life. The beauty of the other. Latin, the posture of the priest, the Much as I was very busy living out rituals, the silence during the Canon my Catholic life in the family, parish ways!’ of the Mass, and the reverent manner and at school, I always felt deep down in which we received Our Lord in the that there was something missing Eucharist all affected me very much. that I could not explain. As I grew advised me, however, to be cautious I realized that this Mass was the true older, I realised that the humorous and avoid getting too interested in answer to what I had been longing homilies I used to find entertaining the issue which could be about a for. What I had been yearning for in were increasingly irritating me. I schismatic group. my active and busy Catholic life was a began to notice and be critical of the Despite the priest’s advice, I could true liturgical experience. I had been casual behavior and attitudes that not stop puzzling over the unfamiliar characterized a good number of the service I had watched on video. I searching for true sacred worship. I congregants at Mass. I experienced the returned repeatedly to the video and have found the truth of what it means difficulty of concentrating in prayer became more and more attracted by to worship God as a Catholic. at Mass when the choir was singing the strange rite. Since May 2019, I now regularly loudly or when the drums were being God works in mysterious ways! assist at the Traditional Latin Mass. beaten. I started preferring to receive It was during this time of increasing This is the Mass that our Uganda the Eucharist from the priest, rather obsession with the video that I Martyrs assisted at. It is the Mass that than from those who were called happened to share with a friend, a gave them the spiritual strength to Eucharistic ministers. But I could fellow Catholic youth in my parish, resist the sinful desires of the King. It not explain why what I had grown up what I had discovered on the Internet. is the Mass that strengthened them in with, accepted and even enjoyed was This young lady told me that she was their resolve to face a horrible death now becoming a source of spiritual aware of a group of Catholics who for the love of Our Lord Jesus Christ pain to me. attended such a service celebrated and His Church. In keeping with the worldwide by a French priest every Sunday in a I have been privileged to learn generation of my fellow youth, I am hall very near the Kampala Catholic how to serve at Mass. In addition, an active netizen. One day as I was Cathedral. I was almost indescribably when I am not an altar server, I sing surfing on the Internet, I came across excited to learn about this. I asked her in the choir. Unlike the repertoire a video of a priest celebrating what how she had come to know of this and that I was familiar with previously, she answered that an acquaintance appeared to me like a strange cultic the Traditional Latin Mass has of hers, a young man, was part of service. The celebrant in the video introduced me to the incredible that group. I asked her for his phone was not facing the congregation wealth of Catholic liturgical music, contact and, once I got it, I lost no time and he was speaking in a language the Gregorian Chant. We also sing that was not familiar to me. When I in calling him to get more details. traditional Catholic hymns, including checked out the details of the video, Indeed, what my friend had told those composed by the missionaries I learnt that the service was called me was all true. A group of about 100 in our native languages, which have the Traditional Latin Mass, and was Catholics, young and old, from various fallen into disuse in what I now know being said by a French priest of an parishes in Kampala Archdiocese, is officially called the Ordinary Form organization known as the Society of meet every Sunday in a hall belonging Saint Pius X. I was astonished to learn to the Archdiocese to assist at the of the Roman Rite. that this strange service could even be Traditional Latin Mass said by a It is because of God’s grace and referred to as Mass, suggesting that it resident French Catholic priest. I mercy that I discovered the Traditional was Catholic. Feeling very perplexed, came to learn that the priest belongs Latin Mass. Currently, I am reading I approached my parish priest to be to the Institute of the Good Shepherd. up on as much Traditional Catholic guided more on the matter. My parish I will never forget the very first literature. This is a treasure that I intend priest revealed that he did not know time I assisted at the Traditional Latin to share with my fellow Catholic youth about the Traditional Latin Mass nor Mass! This was in May 2019, which in Uganda, most of whom are unaware about the Society of St Pius X. He also happened to be my birthday. In of its existence.

Page 34 www.fiuv.org/ BOOKS SECTION GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 The Six Founder Members: Chapter 2 of Una Voce: The History of the Foederatio Internationalis Una Voce by Leo Darroch (pp9-17)

There were six founding members He had been informed about this by a of the Una Voce movement: Una Voce clergyman friend, Canon Caillon of the Norway, Una Voce France, The Latin diocese of Séez. Monsieur Cerbelaud Mass Society of England and Wales, Salagnac’s wife, Bernadette Lécureux, Una Voce Germany, Una Voce Scottish had published a book in May 1964 Branch, and Una Voce Austria. These entitled Latin, the Language of the Church. came together in 1965 and were On hearing this news they were strongly followed quite quickly in the years tempted to undertake a similar initiative from 1966 to 1970 by a number of in France. At the time he was general other organisations which had heard secretary of the Association of Catholic about the formation of the FIUV and Writers and the director of an association wished to become associated with of travel and pilgrimages, La Mission the movement. Unfortunately, but not Saint-Michel, so he made an appeal to unexpectedly, it has proved difficult members of both associations and wrote to obtain detailed information about to several newspapers. Many replies some of these founder and early were received and this gave him the members so the details provided in this chapter are not as comprehensive took place on 19 December 1964 in the as one would wish. cryptconfidence of the to church arrange of aSaint-Charles meeting which de Monceau, Paris. The parish priest was Una Voce Norway l’Abbé Bernard Calle who became the In the spring of 1964 a request signed by 146 Catholics was sent to the bishop titular canon of Notre-Dame de Paris. and liturgical commission in the Diocese first Master of Ceremonies and later of Oslo, asking the bishop to use the utmost care and respect than 500 people, the creation of an association was agreed and when dealing with the liturgy and changes in it, saying that That first meeting attracted more was M. Amédée Vallombrosa, Maitre de Chapelle and organist had been. Springing out of that initiative was a more organised very quickly a boardof of Saint-Eustache;directors was elected. Secretary The firstGeneral President was the old Mass was just as fitting for the current day as it always Mme Bernard Guillemot, Treasurer General fought tirelessly for the continuation of the Tridentine Mass in was M. Jacques Dhaussy, and M. Cerbelaud thestructure diocese where with Dr countless Borghild letters Krane goingbecame back a leading and forth figure. to Shethe Salagnac was elected as the General bishop and diocesan priests, without much luck in getting any Delegate. On the proposal of Father Réginald understanding for the position of the small group of Catholics Omez, OP, who was the chaplain of the not wanting to follow the mainstream cry to be ‘modern’. This Association of Catholic Writers, the name of group of active people is probably one of the reasons why the of the of the Holy Trinity, was agreed Scandinavianfeeling of always countries fighting quite an uphill early battleon decided and being to work a very together small Georges Cerbelaud- unanimouslyUna Voce France, as the taken formal from name the finalof this words new in Una Voce Scandiae. Salagnac association. As soon as the new association had been formed immediate Una Voce France contact was made with Dr Krane, the leader of the Norwegian In an undated paper, Georges Cerbelaud Salagnac, stated that Catholics, and her group very quickly adopted the name Una the starting point of Una Voce was an initiative of Norwegian Voce also. Catholics under the leadership of Dr Borghild Krane who were A large number of Catholics from different countries had sent eager to join together to defend the use of the Latin language representatives to the meeting in Paris and there was general and Gregorian chant in the liturgy of the Roman Catholic Church. agreement that similar associations should be established in

www.fiuv.org/ Page 35 BOOKS SECTION GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 their countries. The Latin Mass Society of England and Wales for a common liturgical language and expression in order was founded on 24 April 1965, followed by Una Voce Germany to achieve a true catholicity. Such community of expression in May 1965, Una Voce Scottish Branch in August 1965, Una Voce had been achieved at such diverse places such as Lourdes and Austria in November 1965, and Una Voce Belgium in December Bombay. 1965. In order that an international Federation could be formed The initial headquarters of Una Voce had been established at quickly, representatives from the Norwegian, French, English, the address of Dr Borghild Krane, Holteqaten 6, Oslo 2, Norway. Scottish, German, and Austrian associations met in Rome during The choice had been made purposely. The reason given was the Easter holidays of 1966 and thus was born the Foederatio that there would be no question of the Latin countries imposing Internationalis Una Voce. At that meeting Dr Eric de Saventhem their way of praying on other countries. The question was was appointed Secretary General. for Catholics to maintain and develop the practical means of avoiding language barriers in the Church, particularly during international gatherings, and that the use of Latin would clearly be the language of unity. In a letter published in the Parisian newspaper Figaro on 11 December 1964, Georges Cerbelaud Salagnac declared, It is a fact and the whole Catholic hierarchy ought to take it into account (it is not in its mind not to take it into account) tens of thousands—perhaps hundreds of thousands—of Catholics do not want to give up the Latin language and adopt the . They have, strictly speaking, the right to prefer the Latin and, I may say it again, nobody is denying this right. The reading in the vernacular of the Epistle and the Evangeli excepted (who are all for it), the giving up of Latin is optional. These Catholics—and I am speaking in their name—do not mean to prevent those of their brothers who, fond of novelties, want to try the novel forms, but for them, they have no intention to avail themselves of the permissions granted on this subject. That is all. And it was clear that an association of these Catholics was necessary . . . Una Voce France was founded on 15 December 1964 and incorporated before the French law as an association déclarée.

general was Georges Cerbelaud Salagnac (Una Voce, 109 rue de Erich Vermehren de Saventhem and his wife Elizabeth in 1940 Grenelle,Its first President Paris-7). was Count A. de Vallombrosa, and its deputy In January 1965, Paul Poitevin, a civil engineer, wrote The Latin Mass Society of England and Wales about ‘Una Voce For an International liturgy’. He explained In England, towards the end of 1964, there were two that the aim of the new movement was the revival of the initiatives from lay people in an attempt to preserve Latin in Latin liturgy and of Gregorian chant, especially in respect of international celebrations. The leaders of Una Voce France a great deal is known about this petition but it seemed to be an had received favourable replies from Africa, America, Asia initiativethe liturgy. by The two first ladies, was Gillian‘the Cambridge Edwards petitionand Ruth of McQuillan.1964’. Not and Western There were reports in The Daily Telegraph and The Tablet that Europe. It had been seen as encouraging that the the petition attracted more than 3,500 signatures and that it had French episcopate had stated on 14 October 1964 (Second been forwarded to the bishops of England and Wales. The only Ordinance on the Liturgy) ‘On Sundays and Feast Days, High bishop who made any sort of reply was the then (later Cardinal) Mass, which remains the best form of eucharistic celebration, Archbishop of Westminster, John Carmel Heenan. He sent a will be favoured.’ polite acknowledgement, expressed his personal preference For some years before the Second Vatican Council, a for Latin but said that he could not stop the liturgical changes movement had been started in France to initiate six-year-old coming into effect at the beginning of Advent because to refuse children in Latin and Gregorian chant. The new association to allow the vernacular would be contrary to the wishes of the of Una Voce France proposed to extend and intensify this majority of bishops in the universal Church. The organisers of educational work, which did not spring only from a love the petition responded to say that they had nowhere expressed a of a venerable past but also from a lucid evaluation of the desire to prevent the use of the vernacular but had merely asked future. It seemed ironic that the world in the 1960s was for one Latin Low Mass every Sunday in those churches where becoming more united by means of improved transport it could be celebrated without depriving others of their right to and communications media and yet the Church seemed hear Mass in English.1 intent on abandoning the universal language of Latin in The story may well have ended there but by that time, in early favour of a diversity of vernacular tongues. Education also 1965, the organisers were in touch with Mr Geoffrey Houghton- was becoming more universal in its outlook and it seemed Brown who, through advertisements in the ‘Personal’ column of self-evident that mankind would feel an increasing need The Times was also organising a petition to the hierarchy; and

1 ‘The point needs to be made that in the and especially in England, and more generally in countries with a strong Protestant majority, the introduction of the vernacular into the liturgy meant to many the loss of one distinction between Catholics and Protestants and of a sign of their attachment to Rome in the face of Protestantism. For these people, the psychological effects of the reform were quite serious. For some, the reform meant the collapse of a world and the practical acceptance of views until then regarded as heretical.’ Bugnini, The Reform of the Liturgy, p. 280.

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also with M. Paul Poitevin in France who had informed them the hands of those present, who then take it out of the church about Una Voce, the new international organisation for the to eat in their houses or in cafés or even in beer cellars. The preservation of Latin and Gregorian chant in the liturgy of the bishops do not appear to have made any objection. Church. On Friday, 26 November 1971, The Universe, a leading Catholic Geoffrey Houghton-Brown, a layman, had decided to try paper in England and Wales, carried a front-page story: and defend the Latin Mass as handed down by our ancestors The Mass in old rite now forbidden. From this Sunday, the and had made an appeal in the personal column of The Times newspaper directed to ‘anyone wishing to preserve the ancient rite anywhere in the world. Andfirst inyet, Advent, only one it is week forbidden later, toThe offer Times Mass, carried in the aTridentine headline: how remarkable that this particular date was again prominent ‘Pope sanctions traditional Latin Mass in Britain’. It is small beingLatin liturgy’.the forty-seventh The date of anniversary the first advert of the was miracle 13 October of the 1964; sun wonder that there was confusion, bewilderment and anger at Fatima, and also coincidently, the second anniversary of the among the laity, and, indeed, among many priests. overturning of the preparatory documents of the Second Vatican The society struggled in its early days, but in 1971, some Council. seven years after its formation and two years after the New Replies to the advert poured in and about 1,500 signatures were received within three or four months. Most of the Catholic scholars, writers and historians, under the initiative of the press ignored the petition and some priests forbade their LatinMass Masshad been Society, introduced directed intoan appeal the Church, to Pope fifty Paul distinguished VI, through parishioners to sign it. Meanwhile, Geoffrey Houghton-Brown Cardinal Heenan, to save the Old Mass from extinction. The was refused an advert in three Catholic papers, The Tablet, The Pope consented and the Old Mass was saved, albeit restricted Universe and The Catholic Herald. While the petition organisers were considering how best to proceed, a Mr Hugh Byrne had and it was protected and nurtured in England and Wales, the taken the initiative and was organising a Latin Mass Society. landspecifically of the Reformation to England and Martyrs, Wales. until Nevertheless, the `English’ it wasindult saved, was Several small meetings had been held in London, Cambridge, widened worldwide by Pope John Paul II some thirteen years and Oxford, and Mr Byrne sent out a circular letter inviting later in 1984. This Indult meant that the Old Rite was anyone who was interested in promoting the cause of the celebrated publicly in churches before, during, and after the Latin liturgy to attend a meeting in Notre Dame Hall, Leicester Square, London, on 24 April 1965. The purpose of the meeting it as having the rights due to it as an immemorial custom. This, changes in unbroken succession and, consequently, confirmed discuss a constitution, methods, and tactics, and that the two rights are universal. was to elect a committee and officials, to announce its aims and then, gave the Indult a worldwide significance because such to the international organisation. Mr Byrne said that a number Una Voce Germany ofsocieties leading in Catholic England personalitiesshould amalgamate would andbe presentapply for and affiliation also a representative from Una Voce in France. He said that it could foundation of Una Voce Germany took place on 19 November well be an historic day for the Catholic 1969Although in Dusseldorf. active since The 1965 President the official—legally was Heinrich approved— Schlicher Church in England. Thus was born the Latin (Wuppertal- Barmen) and the Vice President was Albert Tinz Mass Society of England and Wales under Sir (Berlin). On 17 October 1982, Albert Tinze was elected President. Arnold Lunn, President, Peter Kenworthy- On 9 October 1988, Heinrich Schlicher became president again. Browne, Chairman, and Hugh Byrne, On 12 December 1991, Rosemary Tinz became president. On Secretary. On the Feast of All Saints, 1965, 19 March 1992, Dr Helmut Ruckriegel became president and he the Society sent an appeal to Pope Paul VI was succeeded by Egmont Schulze Pellengahr. asking that, side by side with the continued In a Radio broadcast of 16 April 1967, the well-known Karl employment of the mother-tongue, the Mass Rahner openly said that there were two types of Catholics, those may frequently and regularly be celebrated whom he called ‘true faithful’ and those who were nothing else Sir Arnold Lunn wholly in Latin, so that the faithful may not than followers of a certain ‘folklore’ of Catholicism. To the latter group belonged all the ‘conservatives’, whom he called ‘latent liturgical form and language which has been their cherished heretics’ and ‘reactionaries in the bad sense’ of the word. be deprived of those spiritual benefits which derive from the Their mistake (according to Rahner), was that they did St Gregory through the ministry of St Augustine. not accept the transition which the Church had begun at the ChristianThe Latin heritage Mass since Society it was firstnewsletter brought ofto theirFebruary forbears 1970 by Council. In fact, the Church has continued to maintain all the informed the members that the chairman had attended a relevant dogmas which are essential for salvation. This is why meeting in Rome on 10 and 11 October 1969 which had been he emphatically was opposed to ‘the new group which calls itself attended by representatives of Catholic associations from most Una Voce’. European countries and the USA. The German section was founded in January 1965, on the The delegates from Spain gave the interesting information suggestion of the French professor of Dogmatic Theology that eighteen Spanish bishops had written to the Holy Father Pierre Caillon. The founding members were Lorenz Weinrich, saying that they could not accept the new Ordo Missae in its president; Albert Tinz, organiser and editor of the newsletters present form. These bishops had met in Segovia Cathedral and later of the Una Voce Korrespondenz; Wolfgang Ledworuski, and with four hundred priests had sung the Mass of Pope treasurer; Alfons Guszewski and Max Baumann. Max Bauman St Pius V in Latin. Depressing news was reported from was professor of history at the Free University of Berlin, he and Germany, Holland, and Belgium, where it seems that in a Albert Tinz were members of the Liturgical Commission of the number of churches the Mass is now treated as a Memorial Diocese of Berlin. From France they had the support of famous Meal or Community Supper. In some churches the laity now say the words of consecration with the priest at the altar, Sauget, the president of the composers union. Within a short where a loaf is consecrated, broken into pieces and given into timemusicians Una Voce such Germany as Maurice had Durufflé, acquired Olivier some Messaien,5,000 members. and Henri

www.fiuv.org/ Page 37 BOOKS SECTION GREGORIUS MAGNUS – Spring 2020 – Edition No. 9 The main aim of Una Voce Germany was the ‘revitalising Una Voce Scottish branch of the Latin Liturgy and the Gregorian Chorale throughout In Scotland, as in many countries, news from the Council the world’. On 5 December 1965, a leaflet appeared caused some alarm and many letters were written to newspapers, protesting against a Jazz Mass at the Church of St Alfons in both Catholic and secular, generally expressing disbelief that Berlin. The leaflet had been quickly written by Albert Tinz introducing the vernacular for Masses and the sacraments was and distributed to the participants before they were chased all that was being planned. Writers warned that many more so- away by the pastor. called reforms would follow. The paper said that that kind of ‘Mass’ was contradictory to the real aims of Church music and also contradictory with times formidable, Miss Mary Neilson of Edinburgh. She was a official Church documents. The leaflet contained extracts convertIts first to the and Catholic principal Faith activist and her was reception the redoubtable, into the Church and at from a regulation given by Cardinal Frings (of Cologne) and cost her much in terms of family and friends. Her conversion was also from Tra le sollecitudine (Pius X). That leaflet became not well received by her parents and she was told that as a Roman very famous and was mentioned in several newspapers. Catholic she was permitted to visit their large Victorian villa On the 27 December 1965, the Archbishop of Berlin, occasionally but she may no longer live there. The great irony Cardinal Bengsch, granted an audience to the authors of is that this house became the centre from which the traditional Mass survived in Scotland. Having subsequently inherited the the manifest. Max Baumann was the main speaker during property, Miss Neilson had the dining room converted into a that audience. It is interesting that the Archbishop agreed chapel where the old Mass was celebrated by a Carmelite priest. to issue a ban on the Jazz Masses if the other members of The same house that many years later became St Cuthbert’s the German Bishops’ Conference would consent. Oratory, the FSSP house in Edinburgh. In the beginning of 1966, Weinrich and Tinz published In early 1965, Miss Mary Neilson contacted a number of a (somehow well-balanced) statement in the Petrusblatt, letter writers who were worried about statements emanating the Catholic newspaper of Berlin, about the activity and from the Council and invited them, and anyone else who seemed the aims of Una Voce. Max Baumann did not consent to to agree, to a meeting in her home. They included Mr Bill Burns the rather ‘mild’ attitude of Una Voce in general. For him, of Dundee, a teacher of Latin and Greek and a speaker for the those perversions of Church music were destructive and Catholic Truth Society; Mr and Mrs James Stewart; Mrs Susie would lead to a total collapse of the Liturgy. This is why McQuillan, a former teacher and wife of the Cathedral MC; Miss he (Baumann), in a letter dated 23 January 1966, cancelled Caroline Laurie; and Miss Kathleen O’Riordan whose sister his membership with Una Voce which, in his eyes, was too had married a Frenchman and who was in contact with Una weak and too mild. Voce France. At the time of the meeting they had already heard from Paris and London. At the meeting it was disclosed that the Latin Mass Society had sent an invitation to the Scottish group to join with them but the decision was taken to form a separate organisation for Scotland using Una Voce in its name. It proved to be a wise and practical decision with Scotland having a different hierarchy to that of England and Wales. Some of the group did join the LMS as individuals and some joined Una Voce France, also in an individual capacity. Everyone was anxious to have the ‘old’ Mass and here Mary Neilson made a tremendous contribution. In 1969 her dining room was made into a chapel, the rest of the group helping with

making altar linens. Archbishop Lefebvre blessed the chapel and furnishings, making an altar, finding vestments and books, and celebrate Mass in the chapel. Several Carmelites and others came fromMary beganEngland, to findFr Quintinolder priests Montgomery-Wright who would come and and Fr stay Bryan and Houghton came from France. His Eminence, Gordon Joseph Cardinal Gray, Archbishop of St Andrews and Edinburgh, quietly helped. When Fr O’Donoghue, a Carmelite lecturing at Edinburgh University, asked whether he could help in the archdiocese, the cardinal sent him to Mary Neilson and her chapel but insisted that it must be kept quiet. He offered Mass almost every Sunday and Holyday for nearly twenty years. He was not entirely a traditionalist but said, ‘If others can have guitars why shouldn’t you have Latin’. Una Voce Austria Unfortunately, it has proved impossible to gain any information about the formation of Una Voce Austria. The only information available is that some of the early founders were Hofrat Dr W. Schwarzer, from Innsbruck, Baron Podhragy, and Herr Egger, who all attended the FIUV General Assembly in Rome in November 1972.

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First published for the FIUV in October 2014, this forms Chapter 12 of Joseph Shaw (ed) The Case for Liturgical Restoration: Una Voce Studies on the Traditional Latin Mass, (Angelico Press, 2019) The season of Septuagesima, and vigils and octaves, formed an important part of the ancient Latin liturgical tradition. They are found in the 1962 calendar, although the number of vigils and octaves was greatly reduced in 1955. This paper explains the role of these features of the historic calendars. Many of the points to be made would also be applicable to the Ember Days and Rogation Days, but reasons of space make it impossible to treat them here. Fr Anthony Pillari celebrates Mass in the Violet of penance in the Slipper Chapel, national History of Septuagesima shrine of Our Lady of Walsingham, in Norfolk, England. The season comprises the The importance of the three The Second Vatican Council’s Sundays (and the weeks they begin) Sundays is indicated by the location Constitution on the Liturgy, of Septuagesima, Sexagesima, and of the on these days, the , discussed Quinquagesima, as a period of three basilicas outside the ancient the seasons of the Church’s year as preparation for Lent. During this time, walls of Rome: St Lawrence, St Paul, follows: although the Lenten rules of fasting and St Peter. The Office begins the The liturgical year is to be revised do not apply, the liturgical color is the Book of Genesis on Septuagesima, so that the traditional customs and violet of penance, and the joyful Alleluia which is continued on the Sundays of discipline of the sacred seasons is not used, being replaced with a ; Lent. shall be preserved or restored the Gloria in excelsis is not sung on The names of these Sundays to suit the conditions of modern Sundays or ferial days. This, and the indicate roughly the time before Easter, other texts of the season, express times; their specific character is in parallel with Quadragesima, the the penitential character of the period. to be retained, so that they duly First Sunday of Lent. “Septuagesima” A preparatory period before Lent nourish the piety of the faithful recalls the 70 years of the Babylonian was already becoming established in who celebrate the mysteries of exile, as was noted by the medieval the Roman liturgy in the time of Pope Christian redemption, and above liturgical commentator Amalarius.2 Gregory the Great (d. 604): in the 6th all the paschal mystery.3 century this extended to Sexagesima The Eastern rites have a pre- Sunday, and it was later extended a Lent season, also of great antiquity: further week to Septuagesima.1 The Meatfare Sunday introduces 1 Lauren Pristas, “Parachuted into Lent,” Usus readings, in particular, prepare abstinence from meat; Cheesefare Antiquior 1.2 (2010): 95–109, at 96, citing St Sunday introduces abstinence from Gregory the Great, Homiliae in evangelia XIX.1, the faithful for the Lenten and Easter and Camille Callewaert, L’oeuvre liturgique seasons: they are the parable of the eggs and milk products. The season de S. Grégoire: la septuagésime et l’alléluia laborers in the vineyard (Mt 20:1–16); of Septuagesima is to be found in (Louvain: Université catholique de Louvain, the parable of the sower (Mt 13:1–23); the Anglican 1937), 648 and n. 46. 2 Amalarius, De ecclesiasticis officiis I.1, PL and Jesus’s going to Jerusalem, with the and in the historic practice of many 105:993ff. cure of Bartimaeus (Lk 18:31–43). Lutheran churches. 3 SC, n. 107.

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It is surprising, therefore, that the ancient and rich liturgy. The liturgical explores a specific aspect of the feast Consilium following the Council scholar Laszlo Dobszay, with other that might be neglected in the main decided to abolish the season of proponents of the “Reform of the celebration. Septuagesima, particularly as it is Reform,” A period of penitential preparation part of the preparation for Easter. has suggested restoring the for an event of special spiritual Archbishop Annibale Bugnini season in the Ordinary Form.5 The importance has important scriptural recalled the discussion in a footnote season of Septuagesima is found in roots. Prosper Gueranger notes: to his The Reform of the Liturgy: the recently promulgated calendar of Moses fasted for forty days in There was disagreement on the the personal ordinariates for former preparation for receiving the Ten suppression of the Septuagesima Anglicans. Commandments (Ex 34:28). The season. Some saw these weeks The history and of prophet Daniel fasted for three as a step toward Easter. On vigils and octaves weeks before receiving his vision one occasion Pope Paul VI (Dan 10:2–6). Elijah the prophet compared the complex made Vigils form a very ancient feature of fasted forty days before God spoke up of Septuagesima, Lent, Holy the Roman calendar. In origin, it is to him (1 Kg 19:8). And we all Week and Easter Triduum, to the conventional to distinguish the “old know that Christ our Savior fasted bells calling people to Sunday Roman” custom of a night vigil, a for forty days in preparation for Mass. The ringing of them an service of readings and prayers that His temptation by the devil and hour, a half-hour, fifteen and five led up to the celebration of Mass at for the beginning of His ministry minutes before the time of Mass dawn, which is attested in Rome and (Mt 4:1–11, Lk 4:1–13).9 has a psychological effect and elsewhere in the Latin West from the prepares the faithful materially 4th century,6 and the Greek custom and spiritually for the celebration of a “forefeast,” which anticipates of the liturgy. Then, however, the and prepares for a feast. The feast 4 Annibale Bugnini, The Reform of the Liturgy view prevailed that there should of the Nativity of Our Lord has both 1948–1975, trans. Matthew J. O’Connell be a simplification: it was not kinds of vigils: the Midnight Mass, (Collegeville, MN: The Liturgical Press, 1990), 307, note 6. In the main text, speaking of possible to restore Lent to its full and a separate vigil Mass for the importance without sacrificing decisions of the Consilium in 1965, he writes day before Christmas. The liturgical that “by and large the present texts will Septuagesima, which is an commentator Ildefonso Schuster remain in place.” This, however, although extension of Lent.4 favored by the consultors whose views had proposed that when the custom of been sought, proved impossible. The plan of Rationale of the older celebrating dawn Masses became a continuous series of Sundays of “Ordinary calendars inconvenient, the dawn Mass was Time” before and after Lent and the Easter used for vigil Mass, and a new Mass season meant that the Sunday which falls, in On the motivation for the change, one year, immediately before Lent would, in the reasoning seems to have been formulary had to be created for the another year, fall after , or several that the season of Septuagesima’s feast day itself, with the result that weeks before Lent. Having decided to abolish the formulary of the vigil Mass may Septuagesima as a separate liturgical season, penitential character—the use of the Mass formularies could not be retained violet and the suppression of the be more ancient than that of the feast in an appropriate place, and were lost. The Alleluia and Gloria—confused the itself.7 A process like this certainly process of discussion and the outcome are faithful and detracted from Lent. took place with Ember Saturdays: the discussed in detail by Pristas, “Parachuted into Lent” and of the Roman Missals. The liturgical scholar Lauren Pristas Mass today (in the usus antiquior) 5 Laszlo Dobszay, The Restoration and Organic comments: celebrated on the Saturday was Development of the Roman Rite (London: T&T A period of preparation necessarily formerly a vigil service of Clark, 2010), 133. 6 heightens, not diminishes, the The celebration of the Vigil of St Lawrence and prayers, followed by a Mass is mentioned in the Life of St Melania the importance of whatever event is celebrated at dawn; the Mass used Younger, who as a child was not allowed to being prepared for; in addition, today on the Sunday shares the same attend it being too young: see Pius Parsch, The , Eng. ed. (Collegeville, preparation generally assures a gospel, and is of later composition. Church’s Year of Grace fuller or better participation in MN:The Liturgical Press, 1962), 4:304. After the pattern of a “forefeast” Ildefonso Schuster, trans. the event itself. The , vigil became established as the norm Arthur Levelis-Marke (London: Burns, Oates The great importance of the in the Roman liturgy, vigils continued & Washbourne, 1924–1930), 4:2: “Thus we penitential season of Lent requires know from Pontius, a deacon attached to St careful preparation, the omission to be created, with celebration Cyprian, that at Carthage the anniversary of of which carries the danger that the taking place on the morning of the a martyr was preceded by . . . a night vigil, day before the feast. The purpose and we gather from the Acta of St Saturninus faithful will find themselves trying to of Toulouse that his natalis was celebrated adjust, and even to decide what form of such vigils is, as Pius Parsch puts not only by a night vigil, but by the singing of their it, to be “a day of preparation, a day of spiritual acclimation and interior early dawn.” Lenten observance will take, 7 hymns and the offering of the holy sacrifice at 8 See Schuster, Sacramentary, 4:263. in Lent itself. Furthermore, purification.” The vigil liturgy is 8 Parsch, Church’s Year of Grace, 4:318 Septuagesima contains a particularly generally penitential, and frequently 9 Gueranger, Liturgical Year, 1:469.

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This preparation finds its fullest liturgical expression in Advent and Lent, as preparations for Christmas and Easter. The vigils of the ancient calendar fulfil this role for the other more important feasts of the year. Octaves of celebration are found in the both the Old and New Testament in relation to the Temple cult. Leviticus 23:36 enjoins, of the Feast of Tabernacles: “The eighth day [dies octavus] also shall be most solemn and most holy: and you shall offer holocausts to the Lord.” This pattern was followed in Solomon’s dedication of the Temple,10 and in the restored feast of Tabernacles celebrated by Ezra.11 Our Lord took part in the in SS Gregory & Augustine’s, Oxford, England feast with its during his active ministry.12 The symbolic explanation Clearly, there is a limit to the the calendar before 1956, compared of the octave given by John of Ivry (d. number of vigils and feasts that can, with that of 1969, presents a series 1079) was read at Matins13 on the without impeding each other and other of sharper contrasts of penance and octave of the Dedication of a Church feasts, be included in the calendar, celebration. This is partly because of in the Office before 1956. and the problem had been addressed a greater emphasis on the sanctoral The chief feasts are celebrated in successive reforms of the calendar, cycle in general. Equally important, over eight days, because the world notably that of 1910.16 The reform of however, is the extended celebration evolves over six ages. The seventh 1955 was, however, a far more radical of feasts with octaves, balancing the age is the rest of the holy souls pruning than anything before or after it, more frequent or prolonged periods of until the general resurrection. and the case for the restoration of many preparation, with vigils and with the The eighth is the Kingdom of God ancient vigils and octaves is strong. The season of Septuagesima. after the eternal resurrection. And 2002 Missale Romanum itself includes This may be called part of the for this reason the octave day is a vigil Mass for the , which genius of the ancient Latin liturgical observed with greater solemnity, tradition as it has developed, in which namely because the glory of Christ was one of those abolished in the 1955 17 it is similar to the Byzantine liturgy. It will be eternal in that kingdom, and reform. presents to the faithful a richly varying joy will be unspeakable. And as we Conclusion fare, to draw us out of ourselves and celebrate the Saints’ feasts again, we An important aspect of the liturgical share in the joy of the souls’ rest on the day of their solemnity, and in the year is the balance between joyful and themes of the Church’s year. into a deeper identification with the glory of their resurrection on their penitential aspects. One aspect of this octave day.14 is the discipline of fasting, which is The connection between the octave not treated in this paper; another is 10 1 Kg 8:65–66, 2 Chron 7:8–9 celebration and the life of heaven the strictly liturgical aspect, in which 11 Ez 8:18. 12 is reflected in some of the octaves’ the joy of great feasts is extended and Jn 7:37: “And on the last, and great day of the festivity, Jesus stood and cried, saying: If any proper texts. explored, but also contrasted with a man thirst, let him come to me and drink.” Pius Parsch gives a practical day or season of (in Parsch’s phrase) These three precedents for octaves were explanation: noted by Gueranger, Liturgical Year, 1:469 13 Mother Church is a good In the Second Nocturn. It is there attributed liturgical color is violet and the liturgy to Pope Felix IV (d. 530), De consecratione, psychologist; she understands human reminds“interior us purification,”of our need for whenforgiveness the dist. 1, chs. 2 and 17 nature perfectly. When a feast comes, 14 John of Ivry, , PL and grace. De officiis ecclesiasticis the soul is amazed and not quite 147:42C It is generally true that the discipline 15 prepared to think profoundly upon Parsch, Church’s Year of Grace, 1:244 of the Church demanded more in the 16 The highest-ranking form of octave prevents its mystery; but on the following days any other feast being celebrated during the way of penance in earlier times, and octave; even with lower-ranking forms, the mystery from all sides, sympathetically octave day itself, like a vigil, can clash with andthe minddeeply; finds and it an easy eighth to consider day affords the of the liturgy. However, it would be other feasts. this is reflected in penitential aspects 17 In the context of the Ordinary Form, such a wonderful opportunity to make a most accurate to say that the calendar a vigil Mass can be celebrated only on the synthesis of all points covered.15 of the 1962 missal, and even more so evening of the day preceding the feast.

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Have you noticed that the northern being recognised by the bishops, and It soon became apparent that a good boundary of the wine-producing making headway in seeking celebrations number of people remained strongly regions of Europe roughly maps onto of the ancient liturgy. What strikes me attached to this [older] usage of the the ancient boundary of the Roman about these is how similar they are: we Roman Rite, which had been familiar Empire, and also the distinction all face essentially the same practical to them from childhood. This was between Catholic and Protestant and ideological obstacles. Nevertheless especially the case in countries where countries? But of course that is too it is undeniable that some countries have the had provided simple. Poland was never in the Roman seen more progress than others. Today many people with a notable liturgical Empire, and I have yet to hear of wine the number of celebrations in the USA formation and a deep, personal being produced in Ireland. Before and Canada, France, and England, and to familiarity with the earlier Form of the the fall of temperatures in the 17th an extent in Germany and Austria, dwarf liturgical celebration. century, England produced some wine, the number in Spain, , Ireland, and The liturgical movement was based in and is today doing so again: will global France and Germany—one thinks of warming have a positive effect on notes in his photographic report on the the commentaries on the liturgy of the evangelisation? ArsLatin Celebrandi America. conference, As Jarosław Poland Syrkiewicz now French Dom Prosper Guéranger, and On the one hand there is an apparently also has a large number of celebrations, later the German Fr Pius Parsch. These simple and historically pleasing pattern, in contrast to the Central European and other works of the movement also but when you get down to details things countries to its south. The pattern could had a considerable impact in the English- turn out to be more complicated. be summarised as ‘north’ vs. ‘south’. speaking world. There is a similar broad distinction, There are, in fact, no shortage of putative explanations for this pattern: But there is a paradox here. The the pattern, with the movement for the suspects, one might say, for the crime Liturgical Movement tended to focus on and similar anomalies difficult to fit into Traditional Mass. For there is a puzzle of holding back the aspirations for the texts, and making them comprehensible, to explain. Elsewhere in this edition of ancient liturgy in some countries more to the neglect of the engagement in the Gregorius Magnus we reproduce the than others. As we will see, Annibale liturgy unmediated by hand-missals chapter in Leo Darroch’s Una Voce: a Bugnini, the architect of the liturgical and commentaries, simply through the , which discusses the History of the FIUV reforms, himself offers three different experience of mystery and solemnity. This six founding members of the Federation. explanations in different places. Agatha contributed to negative aspects of the These were associations representing Christie, one of the non-Catholic liturgical reform. Many members of the Norway, France, England and Wales, supporters of an important appeal in Movement were involved in the reform, Scotland, Germany, and Austria. favour of the Traditional Mass made It is understandable that countries to Pope Paul VI, might lend us Hercule form it took, in many ways the Movement under Communist rule could not take preparedand though the some way came for to it, regret rather the thanfinal part in these historic events, and less determine the real culprit: or perhaps, as impeded it. Poirot, her fictional Belgian detective, to those of Africa and South East Asia. But in her Murder on the Orient Express, the Again, it should be observed that the whyaffluent was counties there no far association from Europe from such Spain, as explanations worked in concert. Liturgical Movement primarily effected Italy, Ireland, or Latin America, areas of the most educated Catholics, but the deep Catholic culture? 1. The Liturgical Movement Traditional Movement has never been a As a regular attender of recent General solely élite project. It has been crucially Assemblies, and as Secretary of the Letter to Bishops which accompanied the supported by many of those ‘simple Federation, I have come to hear many of The first explanation comes from the faithful’ dismissed derisively, especially by by Pope Benedict XVI. He notes of the later members of the Liturgical Movement, by lay groups organising themselves, periodApostolic after Letter the liturgical Summorum reform: Pontificum, as ‘dumb spectators’. the stories of the difficulties encountered

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2. Popular Devotions Liturgical Movement which stimulated and preferred inaccurate and simplistic the movement for the preservation of words, because of their attachment to The late Liturgical Movement aimed to the Traditional Mass in France, Germany, a childish ideology of ‘simplicity’. One shift the emphasis of piety towards the and the English-speaking world, but the might blame this, again, on the ‘Liturgical Mass and away from extra-liturgical effects. Movement gone berserk’ explanation or ‘popular’ devotions: , bad On the other hand, as Syrkiewicz noted under the last heading. festivals, relics, pilgrimages, saints, and again points out, the growing Traditional the Rosary. Where these were more Movement of Poland is the heir to 4. Consumer Capitalism important, the argument goes, changes what was perhaps the most gentle and to the Mass did not strike at the heart An explanation I have heard more sympathetic application of the liturgical of the spirituality of the Faithful to recently is that the crucial difference is reforms in Europe, and a place where the same extent, and therefore did not between countries characterised by a provoke such a strong reaction. ‘consumer culture’, and those with more If true, this would explain why, traditional economies and attitudes. In the popular devotion continues to flourish. as already noted, many countries of Anglosphere, the argument goes, and in profound Catholic culture seem to have the wealthy countries of Northern Europe, taken longer to respond to the crisis of the consumer is king. If consumers want the liturgy: not just the ‘Latin’ countries, something, the presumption is that but Ireland as well. they will get it. In this culture bishops There are, however, a number of were more open to giving Traditional Catholics what they asked for, than their obviously, Catholic Germany and Austria counterparts in countries with more sun maydifficulties have withbeen thishome explanation. to important Most but a less developed economic system. members of the liturgical movement, but It is certainly true that in some of the they are also regions of intense Catholic places most hostile to the Traditional culture. Perhaps Josef Jungmann and the Mass bishops seem disinclined to accede like would have liked to have abolished to requests of any kind from the Faithful. the pious customs and devotions of Many of the older generation of English Bavaria and Austria, but happily they bishops, for example, were equally unfriendly to the Traditional Mass, the did not succeed. To a large extend the Neo-Catechumenate, and to convert same can be said of France, despite the Anglican clergymen. But in many other damage done by the Revolution. cases, bishops who refuse to allow the Nor should one imagine that the Traditional Mass are very tolerant of other Catholic culture of England and the Pontifical Requiem Mass celebrated in liturgical trends: liberal and charismatic USA was focused exclusively on the Westminster Cathedral, celebrated by Bishop Masses, Masses with Taizé chant, Masses Mass at the eve of Vatican II. Even Patrick Campbell, retired bishop of Lancaster. with balloons for children, Masses in there, where public manifestations of This is a continuation of the two annual Masses foreign languages, or in Esperanto, and so Catholic devotion had been impossible in Westminster Cathedral granted to the Latin on. It’s not choice or local initiative they for centuries, by the time of the 1950s Mass Society by Cardinal Heenan in 1971. are against, but Tradition. there was a great interest in processions And as the example of the English and pilgrimages, as well as Benediction, bishops indicates, the more ‘controlling’ the Forty Hours, saints, relics, and the 3. Language Rosary. The Romance languages, I have heard economically undeveloped countries. The reality of course is that liturgical it said, are so close to Latin translators kind of bishops are not confined to and popular devotions are not opposed could not get away with bad translations, 5. Protestant Majority Countries but mutually reinforcing. Furthermore, and were perhaps not tempted to try, the crisis of the liturgy did not leave in contrast to the truly dreadful English Annibale Bugnini made the following popular devotions intact: already held translation used from 1974 to 2011, suggestion. in suspicion by progressive liturgists, which did real damage to the liturgical The point needs to be made that after the Council they were sometimes experience of Catholics throughout the in the United States and especially violently attacked by over-zealous English-speaking world. in England, and more generally in priests and bishops. This is complex argument to assess: countries with a strong Protestant This, admittedly, was more likely how bad are translations in French and majority, the introduction of the to happen in places where educated German? In any case it does not seem to vernacular into the liturgy meant Catholics and clergy had been most get to the heart of the issue. The badness to many the loss of one distinction exposed to the polemics of late Liturgical of the English translation was not an between Catholics and Protestants Movement writers like Josef Jungmann. unintended consequence of our linguistic and of a sign of their attachment to Perhaps, then, Pope Benedict XVI’s inheritance: it was ideologically driven. 1 observation may be right for the wrong The ‘old ICEL’ translators systematically 1 For ‘International Commission on English in reasons: it was not the good effects of the removed adjectives and poetic imagery, the Liturgy’

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Rome in the face of Protestantism. For Ottaviani and Bacci, were critically among some Catholics before the these people, the psychological effects important contributions to the early Council, and by many conservative of the reform were quite serious. For movement. Again, a number of Italian Catholics after it. Many of them, some, the reform meant the collapse of Cardinals were active in supporting like Sir Arnold Lunn and Hugh Ross a world and the practical acceptance the Traditional cause, notably Alfredo Williamson, were converts from of views until then regarded as Ottaviani and Antonio Bacci. , and had no wish to see heretical.’2 Somehow this intellectual the Catholic Mass become more like There may be some truth is this, but it leadership did not translate into the an Anglican service, minus the elegant certainly does not explain the overall wider availability of the Traditional pattern. The Catholics of France, Mass in Italy, compared with France, music.7 Bavaria and Austria, and Poland, do not Germany, or England. 16thSimilarly, century the language two Germans and the most fine instinctively compare their liturgy to that associated with the Traditional of Protestant neighbours. 7.Country-Specific Explanations Movement, Eric de Saventhem and , the latter It may be that many of the explanations having moved to America by the time given above have a degree of truth, but of the Council, were also both converts to the Faith. Their early lives were into the picture to complicate matters: dominated by their opposition to Adolf that country-specific factors also come reinforcing some other factors, and Hitler: having defied him, respectful countering others. Let us consider just opposition to Pope Paul VI must have England, Germany, and France. seemed a small matter. In England, a key event in the The possibility of orthodox development of the Traditional Catholics taking up a stance of Movement locally was the granting opposition to official papal policy had the ‘English Indult’ by Paul VI in 1971. a special resonance in France, where Bugnini suggests, in his memoirs, and this had happened twice before: by the rather contrary to the explanation ‘Petite Église’ whose members refused he gave in his Reform of the Liturgy to accept the authority of bishops quoted earlier, that this was to do with who had agreed to work under the ‘a subjective relationship between Revolutionary government, and by the the pope and [the English] Cardinal opponents of the Third Republic after Heenan, rather than in any rational 1870, who supported the political causes of the matter.’ movement Action Française, rather But why was Cardinal Heenan the than agree to Pope Leo XIII’s call to only President of a Bishops’ Conference ‘rally to the Republic’. Tunico Strachiata Cover of (‘The Torn Tunic’) to ask for such a permission? And It is not too fanciful to think that by Tito Cassini why was he prompted to ask in the these movements represent a kind of precedent, or historical experience, organised petition supported by so which must have made it easier for 6. Lay Catholic Leadership first place, by an exceptionally well- French Catholics to comprehend the The leadership of the Traditional of the Catholic church in England had idea of a zealous Catholicism able to Movement has often been lay, as clergy somethingmany public to figures?do with it.Clearly the ethos distinguish the Faith from the current have lacked the freedom to act and Two factors seem to be relevant. opinions of and bishops. Indeed, write as they might wish. It follows that one of the early lay leaders of the the Traditional Movement is dependent Mass in England, as what the English on the existence of an educated and MartyrsOne is the died significance for between of the1525 ancient amd

2 Bugnini, The Reform of the Liturgy, p. 280 historical reasons, this has been more and they were very much in the minds 3 self-confident . For various 1681. 285 of these have been beatified,  Published in 1967 developed in some countries than in of English Catholics at the time of the 4 Often known as ‘The Ottaviani Intervention’, others. liturgical reform, as 40 of these beati the Short Critical Study published in 1969 was Again, there is some truth in this were canonised by Pope Paul VI in anonymous but co-authored by Campo and without it explaining the overall 1970.6 Fr Michel Guerard des Lauriers OP. See Yves Chiron Annibale Bugnini p142 pattern. Lay leadership in Italy, The other factor was the leadership 5 Quoted in Chiron p151 for example, was not lacking: Tito of the English Traditional Movement 6.  Casini’s book Tunico Stracciata3 and by men and women who were well- II in 1986. 7. Another 85 were beatified by Pope John Paul Cristina Campo’s co-authored A Short connected, articulate, and unusually Bugnini describes Cardinal Heenan’s appeal to Pope Paul VI as focusing on ‘the discomfort of 4 Critical of the New lacking in the spirit of ‘rash obedience’ groups of converts and of elderly people’. The presented to Pope Paul VI by Cardinals (as St Thomas Aquinas calls it) found Reform of the Liturgy p297

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Traditional Movement in France, Jean Madiran, had earlier been the private secretary of the leader of Action Française, Charles Maurass.8 My tentative conclusion would be that what looks like a pattern on the map, is actually best explained by reference to the particular circumstances of each country. How did Catholics react to the reforms? Was there a lay Catholic leadership able to distinguish loyalty to the Papacy and the Faith from obedience to the policies of particular popes and bishops? Were they driven to do so by a particularly bad implementation of the reform? This is, however, an extraordinarily complex issue, and I would welcome further reflections on the experience of particular countries, as well as on the attempts to provide an overarching principle. Traditional Catholic pilgrims outside Notre Dame, Paris, before it was damaged by fire. The Chartres Pilgrimage, which attracts more than 10,000 people, is the biggest Traditional 8 Madiran died in 2013; Maurass in 1952 Catholic event in the world.

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Chiron also sheds light on Cardinal Gain, a treatment of conversion itself. Ottaviani’s apparent change of mind The words of the protagonist indicates after his famous ‘intervention’ against not simply a personal reconciliation the reformed Mass: Chiron puts this with the strange liturgy of the Church down to the changes made to the Mass he had come to recognise as true, and to the General Instruction (p145). but a profound grasp of the point of Another point of interest is on this liturgy, and the way Catholics the banishment of Bugnini in 1975: participate it fruitfully. after years of close collaboration ‘To me nothing is so consoling, so with Pope Paul VI, Bugnini was sent piercing, so thrilling, so overcoming, to Iran as Nuncio, with the Holy as the Mass, said as it is among us. Father not replying to his letters of I could attend Masses for ever and protest. Accusations of Freemasonry not be tired. It is not a mere form swirled around him, which he denied. of words,—it is a great action, the Chiron points to a loss of greatest action that can be on earth. It is, not the invocation merely, but, not have been apparent at the time to if I dare use the word, the evocation BugniniPope Paul’s himself confidence, until it was which too late. may of the Eternal. He becomes present

before whom angels bow and devilson the tremble. altar in This flesh is andthat blood,awful Yves Chiron Annibale Bugnini, Reformer event which is the scope, and is the of the Liturgy (Angelico Press, 2018), interpretation, of every part of the 182pp solemnity. Words are necessary, In French: Annibale Bugnini (1912- but as means, not as ends; they are 1982): Réformateur de la liturgie not mere addresses to the throne (Editions Desclée, 2016) of grace, they are instruments of Yves Chiron has produced a careful what is far higher, of consecration, study of Annibale Bugnini’s life, from childhood to his ‘exile’ in Tehran and death, making use of extensive Quicklyof sacrifice. they go, They the hurrywhole onis quick; as if archival material in Rome as well as forimpatient they are to all fulfilparts theirof one mission.integral Bugnini’s own works, and those of his action. Quickly they go; for they are collaborators. Although it is a fairly short book, and sometimes left this a work too great to delay upon; … reader wanting more information, Eachawful in words his place, of with sacrifice, his own they heart, are Chiron sheds light on a number of with his own wants, with his own important issues. This will become an thoughts, with his own intention, essential work for those interested in with his own prayers, separate but the subject. concordant, watching what is going Chiron uncovers a devastatingly Newman on Worship, Reverence, and on, watching its progress, uniting in honest note by Bugnini about the Ritual: A Selection of Texts its consummation;—not painfully and hopelessly following a hard deliberate ambiguities his working Edited by Peter A. Kwasniewski group were planting in the draft (Os Justi Press, 2019) 550pp form of prayer from beginning to Constitution on the Sacred Liturgy end, but, like a concert of musical which was approved with few changes This substantial volume is a thorough instruments, each different, but by the Second Vatican Council. Bugnini introduction to the liturgical thinking concurring in a sweet harmony, wrote: ‘let many things be said in of the now-canonised English convert we take our part with God’s priest, embryo (in nuce) and in this way let and cardinal, John Henry Newman, supporting him, yet guided by him. the door remain open to legitimate and from his Anglican days until his death. There are little children there, and possible post-conciliar deductions and Newman’s most famous passage on old men, and simple labourers, applications’ (p82). the Mass is from his novel Loss and and students in seminaries, priests

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preparing for Mass, priests making published in the 1950s. Scholarship but Houghton writes well and the their thanksgiving; there are has in some ways moved on, but Ross material is fascinating. innocent maidens, and there are Williamson’s historical insight and The accounts of the effects of penitent sinners; but out of these the liturgical reform on priests, many minds rises one eucharistic introduction to ‘the Great Prayer’, an seminarians, religious sisters, and fluent writing remains a compelling hymn, and the great Action is the aide to any Catholic seeking greater the laity is acutely observed, and a measure and scope of it. And oh, my understanding, and a spur to devotion. fascinating reminder of how quickly dear Bateman,’ he added, turning to and devastatingly the problems which him, ‘you ask me whether this is not we see around us today established a formal, unreasonable service—it themselves. is wonderful!’ he cried, rising up, ‘quite wonderful.’

Fr Bryan Houghton and Crook Joseph Shaw: How to Attend the (Catholic Traditionalist Classics, Extraordinary Form (CTS) 2019: first published 1979) While I can’t review my own work, Fr Bryan Houghton has the distinction I would like to draw attention to its existence. As residents of England of being the only parish priest in Hugh Ross Williamson The Great know well, the Catholic Truth Society England to have resigned his position Prayer (Gracewing 2009) 194pp has for 150 years published little because he would not celebrate the Hugh Ross Williamson was an booklets and pamphlets defending reformed Mass. A convert to the and explaining the Faith, sold on racks Faith, he retired to France where he of the Latin Mass Society of England at the back of churches. This booklet continued to celebrate the Mass of andinfluential Wales, figure most in notably the early arguing, years is both an introduction to the history successfully, that the Society should Ages, and wrote three books, all now and context of the Traditional Mass, being reprinted. and a guide to the liturgy, from the not simply campaign for the reformed This, set in 1986 though written in perspective of a worshipper. Massfight toto preservebe said in the Latin. ancient Mass, and 1979, is about a bishop who decides CTS booklets are small-format, He was a convert to Catholicism, to restore his diocese. Parts of it are comprising around 70 pages or having been an Anglican clergyman, made up of his talks and letters, and approximately 20,000 words. It is a and it was as an Anglican that he wrote is more an opportunity for discussing book for a pocket, to retail at £3.50. It this devotional and historical study issues of theology, liturgy, and church is now available for pre-order: physical politics, than of advancing the plot, copies will appear on 3rd April. of the Roman Canon, which was first www.fiuv.org/ Page 47 COMMENTCOMMENT GREGORIUSGREGORIUS MAGNUSMAGNUS –– WinterWinter 20192019 –– EditionEdition No.No. 88 FIUV Member Associations Argentina: Una Voce Argentina Latvia: Una Voce Latvija Website: http://unavoce.com.ar Website: https://unavoce.lv Email: [email protected] Australia: Latin Mass Society Australia Malaysia: Traditional Latin Mass Society of Malaysia Website:Email: [email protected] https://lmsaus.org Website: https://unavocewmalaysia.squarespace.com Email: [email protected] Twitter: @lmsaus1 Email: [email protected] Austria: Una Voce Austria Malta: Pro Tridentina (Malta) Website: www.una-voce-austria.at Website: http://pro-tridentina-malta.blogspot.com Email: [email protected] Email: [email protected] Belarus: Una Voce Albaruthenia Mexico: Una Voce Mexico : Una Voce Natal Website: http://geocities.ws/unavocemexico/ Blog http://unavocenatal.blogspot.com Netherlands: Ecclesia Dei Delft Email: [email protected] Website: www.ecclesiadei.nl Email: [email protected] Canada: Una Voce Canada. 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