"The Five Wounds of the Liturgical Mystical Body of Christ"

"The Five Wounds of the Liturgical Mystical Body of Christ"
"The Five Wounds of the Liturgical Mystical Body of Christ" according to Bishop Athanasius Schneider: 1. Mass versus populum. 2. Communion in the hand. 3. The Novus Ordo Offertory prayers. 4. Disappearance of Latin in the Ordinary Form. 5. Liturgical services of lector and acolyte by women and ministers in lay clothing.

Friday, March 28, 2014

Prodigal Parents

A family from Lyons, France, had a son who seemed destined to be their crown in the eyes of men and in the eyes of God.  This pious young man felt himself called to leave the world and to consecrate himself to the Lord in the religious life.  Hurt by this resolve, his parents fell into his arms, shedding so many tears and reproaching him so much that they succeeded in shaking his resolution; they secured at least a delay.

They then pushed him into the world in order to change his inclinations, and the young man too easily let himself fall into the trap.  Very soon he neglected his religious observances, withdrew from the sacraments and surrendered to all kinds of licentiousness.

To escape from the shame of his scandals and from the reproofs of his parents, he left the country and enlisted in the army.  His father and mother were grieved, overcome with remorse and sorrow; they scarcely dared to speak anymore to God after stealing from Him their child to hand him over to the devil.  The thought occurred to them of addressing themselves to Saint Joseph in order to obtain at one and the same time their pardon and the conversion of their son.  They began, therefore, a novena along with several pious persons and prayed most fervently.

They had hardly prayed a few days when the prodigal son knocked at the door of his father’s house and threw himself in tears at the feet of his parents.  He was completely changed.  The father and mother burst out into tears and embraced in forgiveness this ungrateful son who had become a Christian again.  With him joy entered again under their roof.  They owed it to Saint Joseph, and they rendered him solemn acts of thanksgiving.

The Glories of Saint Joseph, compiled by the Monks of Saint Joseph’s Abbey (Flavigny): Traditions Monastiques, 1997, pp.197-198.

Prayer to Saint Joseph

O Glorious patriarch Saint Joseph,
whose power can render possible even things which are impossible:
come to my aid in my present trouble and distress.
Take under thy protection the important and difficult affair which I entrust to thee,
that it may end happily: [ Pause - Petition ].

My beloved Father, all my confidence is in thee.
Let it not be said that I invoked thee in vain;
and since thou art able to obtain every thing before Jesus and Mary,
show me that thy goodness equals thy power.  Amen.
In medio stat virtus. The Catholic Church at the time of John Paul II allowed Mass with altar girls, communion in the hand, the guitars and drums, table, etc.., Benedict XVI also allows the Mass with deacon and sub-deacon, communion kneeling, organ, Gregorian chant, the altar coram Deo, Latin ...
The two forms of the use of the Roman rite can and should enrich each other " [1] .
 So he expressed the card. Kurt Koch in the pages of  L'Osservatore Romano , in commenting on the motu proprio Summorum Pontificum.
 It is necessary that the two forms, ordinary and extraordinaria, coexist peacefully, so that the liturgical reform does not become a liturgical revolution, so that the new branch is not taken off from the root from which it draws its lifeblood, so that the continuity of the rites, shine in the continuity of the faith, so that it is established and the hermeneutic of continuity not overridden by the logic of rupture and discontinuity (Benedict XVI, 22 December 2005)
If the Church there was no place for lovers of tradition , the faithful would be swept up by the lovers of novelty which the "itch", denounced by St Paul (2 Tim 4: 3), leads to "follow the fables" (ibid.) and lose the unchanging Truth of Faith-giving.
In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred for us and great, and can not be sudden entirely forbidden or even considered harmful. There is good for everyone to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place " (Benedict XVI, Letter of presentation of the Motu Proprio SP, July 7, 2007).
That said, come to us . The missionary Church of Pope Francis ( Gaudium Evangelii , chap. 1), in his tension towards the poor and towards a radical conversion that involves everyone and everything, including the papacy (cf.  Gaudium Evangelii , § 32) is at the same time the Church manifest to the world the glory of God through the splendor of the liturgy (cf. EG § 24).
To those who hoped to enlist Pope Francis among the enemies  of the Motu Proprio Summorum Pontificum  came a cold shower. The Bishops of Puglia, in their ad limina visit, the spring  last complained about the divisions created by the liberalization of the use of the Latin rite antiquior. The Pope said, urging them "to supervise the extremism of some traditionalist groups, but also to build on the tradition and make it live in the Church with innovation '[2] , and he added: " You see? They say that my master of papal ceremonies [Guido Marini] is traditionalist, and many, after my election, I was invited to lift it from office and replace it. I said no, because I can do the same treasure of his preparation and traditional  at the same time he can benefit in the same way, most of my training emancipated "(ibid.).
The Pope of the poor and the simplicity of the Gospel can not be the Pope of sloppiness and liturgical banality. As St. Francis of Assisi, poverty and austerity for themselves and for the brothers, but not for God, to whom should be offered the most beautiful and precious things (cf.  St. Francis ,  Letter to all clerics ).
One of the aims of the little "reform of the reform" liturgical begun by Pope Benedict XVI was to "foster reconciliation within the Church "  ( Universae Ecclesiae , 8 c). His heart was toward the traditionalist world, especially in the West, it grows more and more, and often leads to attitudes schismatics.
Now it says: the liberalization of Vetus Ordo was to foster reconciliation , but instead because of Vetus Ordo Franciscans of the Immaculate are going to divide. It is the demonstration of the disastrous failure of the motu proprio  Summorum Pontificum .
Our answer is no, is the providential failure of a simplistic and fundamentally wrong concept of unity.  Another is the unity of the Church, and the manner in which it occurs Christian unity within the Church itself. Another reconciliation is respectful of diversity, and the other is the massification approval. You can not compare the schismatic drift (actual or potential) of Lefebvre with the irreversible process of differentiation of the Franciscans of the Immaculate, intended to generate two branches from the same original root.
The division is damage to the schismatic Church,  because it is the loss of a branch that comes off from the vine, and is thus intended to dry. The division reform, however, is a gain for the Church, because it is the generation of a new sucker, destined to grow and bear fruit, as all the reforms of the religious orders. In this sense, the motu proprio  Summorum Pontificum  goes the credit, not blame, have catalyzed this process of reform in the Franciscans of the Immaculate in the sense of a deepening of their charisma, albeit in two different directions. And we believe that they are not the only ones.
Their case is still singular  on the basis of a common charism, a group headed by the Founders welcomes the liberalization of  Vetus Ordo  as a yeast that leavens the mass toward the liturgical tradition, another group accepts it as a foreign body at most as a beautiful ornament to look at every now and then, but which, for them, there was no need. So that nothing in the Franciscans of the Immaculate is as before: a group sees in the original charism all the virtuality of the liturgical tradition, which the motu proprio has allowed us to explain. A second group denies that there are virtual and these states, however, a real opposition. They also give them, therefore, a new interpretation of the original charism.
Do not stop the fact: "f 'prior to 2007, the Franciscans of the Immaculate not celebrated according to the Vetus Ordo , "but add an assessment of principle" because the Vetus Ordo is incompatible with the charism of the Franciscans of the Immaculate " that is to say much more.Now, this incompatibility, although objectively unprovable, is emerging as a possible new interpretation of the foundational charism. Now, if you have the right to exist contrary to the new Vetus Ordo , even more will have the right to exist in favor of the new, for he has on his side and the Founders, and one of the most important and influential documents of the pontificate of Benedict XVI.
To be sure,  if there was a schismatic effect, this has historically followed the liturgical reform of Paul VI, which is directly called into question - especially in the way it has been implemented - by the dramatic and fierce challenge by the "galaxy Lefebvrian" in constant expansion, which still has about 600 priests, 215 seminarians, numerous convents and monasteries, and 2 million members worldwide. The reform of the reform of Benedict XVI certainly will not result in another " jolt schismatic ", in fact, reduce the size of the one in place, but maybe it will cause the" meiosis "of the Franciscans of the Immaculate, and this is not a bad thing, especially if you look at their potential future fertility.
Pope Francis has recently pointed to the major superiors of religious orders,  that  "charisma is not a bottle of distilled water "(Meeting with the major superiors of November 29, 2013, SIR January 3, 2014), is a reality that is not stagnant but dynamic, is not dead but alive. And the dynamism and vibrancy of religious orders is also demonstrated in their ability to regenerate through the re-enactment of their charisma. Thing for the Franciscans of the Immaculate was thanks to the impulse of the motu proprio Summorum Pontificum.
It is true that the reform of a religious family  does not necessarily require the division of its members, it is true that everything could be carried inside. It is true, and that it would have been nice had happened. But things, unforeseeable circumstances, have gone any other way. " The reality is higher idea "(EG 233) says the Holy Father . And now it is enough to take note of a fact, perhaps worst of the ideal unity, but undeniable: there are two different ways of understanding the original charism, for which reason, the division of the Franciscan Friars of the Immaculate , in one way or another, it is inevitable. We must look for the best way, especially to save many vocations and faith of so many lay faithful who follow this complicated story with apprehension.
Who will help the Franciscans of the Immaculate in this labor regenerator?
Who will help them to share the precious heritage Kolbean, so that each group takes its way, like brothers,  like Abraham and Lot, like Paul and Barnabas, and not be like Cain and Abel? Chi, for ideological reasons, is arming a to suppress the other hand, the finish, please! (Behind every "Arab spring" is a "warlord"). 
Common sense will prevail, the good of the Church  will prevail "healthy Christian realism," which refers to Pope Francis. To our beloved Pope dare ask this appointment a cardinal of the holy Roman Church, which is  non-partisan , that accompany the two groups, existing in fact, of the Franciscans of the Immaculate in this irreversible process of regenerating division.

[1]  Koch  card. Kurt, "Hope for the whole Church,"  in  L ' Osservatore Romano , May 15, 2011, p. 7.
[2] Magister  Sandro,  Among confidences and exorcisms ,  A Francis to be deciphered , May 25, 2013, in  L'Espresso, Seventh Heaven )
                                       ACT OF CONSECRATION TO THE HOLY FAMILY

O Jesus, 
our most loving Redeemer, 
who having come to enlighten the world 
with Thy teaching and example,
didst will to pass the greater part of Thy life
in humility and subjection to Mary and Joseph
in the poor home of Nazareth,
thus sanctifying the Family
that was to be an example for all Christian families,
graciously receive our family as it dedicates
and consecrates itself to Thee this day.
Do Thou protect us,
guard us and establish amongst us Thy holy fear,
true peace and concord in Christian love:
in order that by living according to the divine pattern
of Thy family we may be able,
all of us without exception,
to attain to eternal happiness.

dear Mother of Jesus and Mother of us,
by the kindly intercession
make this our humble offering acceptable in the sight of
and obtain for us His graces and blessings.

O Saint Joseph,
most holy Guardian of Jesus and Mary,
help us by thy prayers in all our spiritual and temporal
that so we may be enabled to praise our divine Savior
together with Mary and thee,
for all eternity.

(Recite the Our Father, Hail Mary and Glory 3 times.)


(An indulgence of 500 days. A plenary indulgence on the
usual conditions,
if this prayer is repeated with devotion every day for a

Tuesday, March 4, 2014

March has come in like both a Lion and a Lamb - and Catholic piety remembers with hope and consolation Saint Joseph - the Virgin Sire of the Lion of the Tribe of Judah, and the Royal Shepherd of the Lamb of God.

Joseph, Son of David, just man: that which was conceived in Mary, thy wife, was of the Holy Ghost, and thou didst call his Name Jesus. Blessed Joseph, Virgin Spouse of the Virgin Mary, Father of the Son of God, pray for us suppliants now and on the day of our death. Amen.

Joseph Most Chaste, Terror of demons, by this simple message I entrust to thee again the urgent spiritual intention that so burdens my heart.

R.: Fac nos innocuam, Joseph, decurrere vitam;
V.: Sitque tuo semper tuta patrocinio

Memorare of St Joseph