ßBack
A CORRESPONDENCE WITH MOTHER THERESA
Appendix
Rama P Coomaraswamy, M.D.
POSTSCRIPT nOVEMBER 2001
Reviewing this material in preparation for possible publication, several thoughts come to mind. First of all, it seems remarkably good for something that was put together some 30 years ago, and there is little in it that I would now change. But more important, it becomes ever more clear to me that this is not an argument won or lost, but rather that it demonstrates that the respondent and myself are speaking from two totally different points of view. Each has presented the case in defense of two very different understandings of Catholicism and that in fact it is a “dialogue” between two different belief systems. This is to say that what is involved is two very different religions with different beliefs, rituals and codes of behavior. There was no meeting of minds possible. Never have I been so convinced that traditional Catholicism (traditional for lack of a better word) and post-conciliar Catholicism are two entirely different religions.
I doubt seriously if Mother Theresa ever read
the documents though of course the principle of respondeat superior does apply. Her request that we not publish it
at the time was most probably from the respondent rather than herself, though
she said it would destroy our friendship if I did. Now that she has passed away
– may she rest in peace – I feel free to publish it, not in any way to attack
her, but to make the arguments on both sides of the issue available to the
public at large. At the same time, I doubt that many will read this material
which demands considerable effort. Most Catholics today are simply not
interested in understanding the issues and are perfectly happy to accept the
new religion with its minimal demands and pleasant attitudes. Yet for those
seeking to understand why Catholicism has lost some of its power and
attraction, at least to those outside the Faith and seeking for the Truth, this
document may be of some interest. They should however realize that the issues
dealt with are, as it were the outer form of our religion that protect and
contain the inner core which is the Heart of Christ. It is Christ who gave us
the “form” and it is by means of adhering to the form (“If you love me., you
will obey my commandments.”) that one can penetrate into its inner core or
heart so that one can eventually, with the grace of God, say with St. Paul, “I
live not I but Christ within me.
Appended to the document are various items
which were attached to the original correspondence.
THE OTTAVIANI INTERVENTION
On
Septe3mbefr 25, 1969, Alfredo Cardinal Ottaviani, prefect-emeritus of the
Sacred Congregation for the Faith sent a letter to Pope Paul VI. Accompanying
the letter was a theological Study of the New Order of the Mass (Novus Ordo
Missae), written by a group of Roman Theologianss. Cardinal Ottaviani’s letter
was a plea to His Holiness “not to deprive us of the possibility of continuing
to have recourse to the fruitful integrity of the Missale Romanum of St. Pius V,
so highly praised by Your Holiness and so deeply loved and venerated by the
whole Catholic world.” It was apparently in response to the Ottavani
Intervention that Pope Paul subsequently ordered a delay of two years in the
deadline for mandatory implementation of the new Ordo. On the following pages
we reprint, in English translation, the Ottaviani letter and the Studey of the
Roman theologians.
The
translation of the letter and the Study was made available to TRIUMPH by the
Lumen Gentium Foundation (c 1969, “Lumen Gentium” Foundation, c/o Roper, 61
Roden Court, Hornsey Lane, London, No. 6, England) and is published here in
cooperation with Una Voce in the United States
Rome, September 25, 1969
Most Holy Father,
Having carefully examined,
and presented for the scrutiny of others, the Novus Ordo Missae prepared by the experts of the Consilium ad exequedam Constitutionem de Sacra
Liturcia, and after lengthy prayer and reflection, we feel it to be our
bounden duty, in the sight of God and towards your Holiness, to put before you
the following considerations:
1) The accompanying critical
study of the Novus Ordo Missae, the work of a group of theologians, liturgists
and pastors of souls, shows quite clearly in spite of its brevity that if we
consider the innovations inplied or taken for granted, which may of course be
evaluated in different ways, the Novus Ordo represents, both as a whole and in
its details, a striking departure from the Catholic theology of the Mass as it
was formulated in Session XXII of the Council of Trent. The “canons” of the
rite definitively fixed at that time provided an insurmountable barrier to any
heresy directed against the integrity of the Mystery.
‑
heresy directed against the integrity of the Mystery.
2. The pastoral reasons adduced to support such a grave break with tra~ dition, even if such reasons could be regarded as holding good in the face of doctrinal considerations, do not seem to us sufficient. The innovations in the Novus Ordo and the fact that all that is of perennial value finds only a only a minor place, if it subsists at all, could well turn into a certainty the suspicion, already prevalent, alas, in many circles, that truths which have always been believed – by the Christian people, can be changed or ignored without infidelity to that sacred deposit of doctrine to which the Catholic faith is bound for ever. Recent reforms have amply demonstrated that fresh changes in the liturgy could lead to nothing but complete bewilderment on the part of the faithful who are already showing signs of restiveness and of an indubitable lessening of faith. Amongst the best of the clergy the practical result is an agonizing crisis of conscience of which innumerable instances come to our notice daily.
3. We are certain that these considerations,
which can only reach Your Holiness by the living voice of both shepherds and
flock, cannot but find an echo in Your paternal heart, always so
profoundly solicitous for the spiritual
needs of the children of the Church. It
has always been the case that when a law meant for the good of subjects
proves to be on the contrary harmful, those subjects have the right, nay the
duty of asking with filial trust for the abrogation of that law.
Therefore we most earnestly
beseech Your Holiness, at a time of such painful divisions and ever‑increasing
perils for the purity of the Faith and the
unity of the Church, lamented by You our common Father, not to deprive us
of the possibility of Continuing to have recourse to the fruitful integrity; of
that Missale Romanum of St. Pius V, so highly praised by Your Holiness and so
deeply loved and venerated by the whole Catholic World.
/s/ A. Card. Ottaviani
SUMMARY
I; History of the change.
The new form of the Mass was substantially rejected by the Episcopal Synod, was never submitted to the collegial judgment of the Episcopal Conferences and was never asked for by the people. It has every possibility of satisfying the most modernist of Protestants
II Definition of the Mass.
By a series of equivocations the emphasis is obsessively placed on the “supper” and the “memorial” instead of on the unbloody renewal of the Sacrifice of Calvary.
III Presentation of the ends.
The three ends of the Mass are altered; no distinction is allowed to remain between Divine and human sacrifice; bread and wine are only “spiritually” (not substantially) changed.
IV Presentation of the essence.
The Real Presence of Christ is never alluded to and belief in it is implicitly repudiated.
V Presentation of the four elements of Sacrifice.
The position of both priest and people is falsified and the Celebrant appears as nothing more than a Protestant minister, while the true nature of the Church is intolerably misrepresented.
VI The destruction of Unity
The abandonment of Latin sweeps away for good and all unity of worship. This may have its effect on unity of belief and the New Order has no intention of standing for the Faith as taught by the Council of Trent to which the Catholic conscience is bound.
VII The alienation of the Orthodox
While pleasing various dissenting groups, the New Order will alienate the East.
VIII The Abandonment of defenses.
The New Order teems with insinuations or manifest errors against the purity of the Catholic religion and dismantles all defenses of the deposit of Faith.
THE REMAINDER OF THE “OTTAVIANI INTERVENTION” IS TAKEN FROM Father Anthony Cekada’s excellent translation. For a history of the document, the reader is referred to the complete translation and introduction as published by TAN in 1992.
IN OCTOBER 1967, the Synod of Bishops
which met in Rome was asked to pass judgment on an experimental celebration of
what was then called a "standard" or "normative" Mass.
This Mass, composed by the
Committee for Implementing the Constitution on the Sacred Liturgy (Consilium),
aroused very serious misgivings among the bishops present. With 187 members
voting, the results revealed considerable opposition (43 negative), many
substantial reservations (62 affirmative with reservations) and four
abstentions.
The international press
spoke of the Synod's "rejection" of the proposed Mass, while the
progressive wing of the religious press passed over the event in silence. A
well known periodical, aimed at bishops and expressing their teaching, summed
up the new rite in these terms:
They wanted to make a clean slate of the whole theology of the Mass. It ended up in substance quite close to the protestant theology which destroyed the sacrifice of the Mass.
Unfortunately, we now find
that the same "standard Mass," identical in substance, has reappeared
as the New Order of Mass (Novus Ordo
Missae) recently promulgated by the Apostolic Constitution MissaleRomarum (3 April 1969). In the
two years which have passed since the Synod, moreover, it appears that the
national bishops' conferences (at least as such) have not been consulted on the
matter.
The
Apostolic Constitution states that the old Missal which St. Pius V promulgated on 19 July 1570—its greater part, in fact,
goes back to St. Gregory the Great and even remoter antiquity[1]—was
the standard for four centuries whenever priests of the Latin Rite celebrated
the Holy Sacrifice. The Constitution adds that this Missal, taken to every
corner of the earth, "has been an abundant source of spiritual nourishment
to so many people in their devotion to God" Yet the same Constitution,
which would definitively end the use of the old Missal, claims that the present
reform is necessary because "a deep interest in fostering the liturgy has
become widespread and strong among the Christian people"
It seems obvious that the last claim contains a serious
equivocation. If the Christian people expressed anything at all, it was the
desire (thanks to the great St. Pius X) to discover the true and immortal
treasures of the liturgy. They never, absolutely never, asked that the liturgy
be changed or mutilated to make it easier to understand. What the faithful did want
was a better understanding of a unique and unchangeable liturgy—a liturgy they
had no desire to see changed.
Catholics
everywhere, priests and laymen alike, loved and venerated the Roman Missal of
St. Pius V. It is impossible to understand how using this Missal, along with
proper religious instruction, could prevent the faithful from participating
in the liturgy more fully or understanding it more profoundly. It is likewise
impossible to understand why the old Missal, when its many outstanding merits
are recognized, should now be deemed unworthy to continue to nourish the
liturgical piety of the faithful.
Since the "standard
Mass" now reintroduced and reimposed as the New Order of Mass was already
rejected in substance at the Synod, since it was never submitted to the
collegial judgment of the national bishop's conferences, and since the faithful
(least of all in mission lands) never asked for any reform of the Mass
whatsoever, it is impossible to understand the reasons for the new
legislation—legislation which overthrows a tradition unchanged in the Church
since the 4th and 5th centuries. Since there are no reasons, therefore, for
undertaking this reform, it appears devoid of any rational grounds to justify
it and make it acceptable to the Catholic people.
The Second Vatican Council
did indeed ask that the Order of Mass "be revised in a way that will bring
out more clearly the intrinsic nature and purpose of its several parts, as also
the connection between them."[2]
We shall now see to what extent the recently promulgated Ordo responds to the Council's wishes—wishes now no more than a
faint memory.
A point‑by‑point
examination of the Novas Ordo reveals
changes so great that they confirm the judgment already made on the
"standard Mass"—for on many points it has much to gladden the heart
of even the most modernist Protestant.
II
LET US BEGIN WITH the definition of the Mass.
In Article 7 of the General Instruction which precedes the New Order of Mass,
we discover the following definition:
The Lord's Supper or Mass is
the sacred assembly or congregation of the people of God gathering together,
with a priest
presiding, to celebrate the memorial of the Lord.[3]
For this reason Christ's promise applies supremely to such a local gathering
together of the Church: "Where two or three come together in my name,
there am I in their midst." (Mt. 18:20).[4]
The definition of the Mass
is thus reduced to a "supper,' a term which the General Instruction
constantly repeats.[5]
The
Instruction further characterizes this "supper" as an assembly,
presided over by a priest and held as a memorial of the Lord to recall what He
did on Holy Thursday. None of this in the very least implies:
· The Real Presence.
· The reality of the
Sacrifice.
· The sacramental function
of the priest who consecrates.
·
The intrinsic value of the Eucharistic Sacrifice independent of the presence
of the "assembly."[6]
In
a word, the Instruction's definition implies none of the dogmatic values which
are essential to the Mass and which, taken together, provide its true
definition. Here, deliberately omitting these dogmatic values by "going
beyond them" amounts, at least in practice, to denying them.[7]
The
second part of Article 7 makes this already serious equivocation even worse. It
states that Christ's promise, ("Where two or three come together in my
name, there am I in their midst") applies to this assembly supremely.
Thus,
the Instruction puts Christ's promise (which refers only to His spiritual presence through grace) on
the same qualitative level (save for greater intensity) as the substantia and physical reality of the
sacramental Eucharistic Presence.
The next Article of the
Instruction divides the Mass into a "Liturgy of the Word" and a
"Liturgy of the Eucharist,” and adds that the "table of God's
Word" and the "table of Christ's Body" are prepared at Mass so
that the faithful may receive "instruction and food."
As we will see later, this
statement improperly joins the two parts of the Mass, as though they possessed
equal symbolic value.
***
The Instruction uses man
different names for the Mass, such as:
· Action of Christ and the People of God.
· Lord's Supper or Mass.
· Paschal Banquet.
· Common participation in the Table of the
Lord.
· Eucharistic Prayer.
· Liturgy of the Word and Liturgy of the
Eucharist.
All these expressions are
acceptable when used relatively— but when used separately and absolutely, as
they are here, they must be completely rejected.
It is obvious that the Novas Ordo obsessively emphasizes
"supper" and "memorial,' instead of the unbloody renewal of the
Sacrifice of the Cross.
Even the phrase in the
Instruction describing the Mass as a "memorial of the Passion and Resurrection" is inexact. The
Mass is the memorial of the unique Sacrifice, redemptive in itself; whereas,
the Resurrection is the fruit which follows from that sacrifice.[8]
We shall see later how such equivocations are repeated and reiterated both in the formula for the
Consecration and throughout the Novas
Ordo as a whole.
1[ WE NOW TURN TO the ends or purposes of the Mass—what it accomplishes in the
supernatural order.
1 ultimate purpose. The
ultimate purpose of the Mass is the sacrifice of praise rendered to the Most
Holy Trinity. This end conforms to the primary purpose of the Incarnation,
explicitly enunciated by Christ Himself: "Coming
into the world he saith: sacrifice and oblation thou wouldst not, but a body
thou hast fitted me"[9]
In the Novus Ordo, this purpose has disappeared:
· From the Offertory, where
the prayer Receive, Holy Trinity, this
Oblation has been removed.
· From the conclusion of
Mass, where the prayer honoring the Trinity, May the Tribute of My Homage, Most Holy Trinity has been
eliminated.
· From the Preface, since
the Preface of the Most Holy Trinity, formerly used on all ordinary Sundays,
will henceforth be used only on the Feast of the Most Holy Trinity.
2. Ordinary Purpose. The ordinary purpose of the Mass is propitiatory
sacrifice—making satisfaction to God for sin.
This end, too, has been
compromised. Instead of emphasizing remission for sins for the living and the
dead, the new
rite stresses the nourishment and sanctification of those present.[10]
At
the Last Supper, Christ instituted the Blessed Sacrament and thus placed
Himself in It as Victim, in order to unite us to Himself as Victim. But this
act of sacrificial immolation occurs before the Blessed Sacrament is consumed
and possesses beforehand full redemptive value in relation to the bloody
Sacrifice on Calvary. The proof for this is that people who assist at Mass are
not bound to receive Communion sacramentally.[11]
3. Immanent Purpose. The immanent purpose
of the Mass is fundamentally that of sacrifice.
It
is essential that the Sacrifice, whatever its nature, be pleasing to God and
accepted by Him. Because of original sin, however, no sacrifice other than the
Christ's Sacrifice can claim to be acceptable and pleasing to God in its own
right.
The
Novas Ordo alters the nature of the sacrificial offering by
turning it into a type of exchange of gifts between God and man. Man brings the
bread, and God turns it into "the bread of life"; man brings the
wine, and God turns it into "spiritual drink":
Blessed are you, Lord God of
all creation,
for through your goodness
we have this bread (or wine) to offer,
fruit of the earth (vine)
and work of human hands.
It will become for us the bread of life
(spiritual drinl<).[12]
The
expressions "bread of life" and "spiritual drink,' of course,
are utterly vague and could mean anything. Once again, we come up against the
same basic equivocation: According to the new definition of the Mass, Christ is
only spiritually
present among His own; here, bread and wine are only spiritually—and not
substantially—changed.[13]
In the Preparation of the
Gifts, a similarly equivocal game was played. The old Offertory contained two
magnificent prayers, the Deus qui humanae
and the Offerimus tibi:
· The first prayer, recited
at the preparation of the chalice, begins: O God, by whom the dignity of human nature was woondrously established
and yet more wondrously restored. It recalled man's innocence before the
Fall of Adam and his ransom by the blood of Christ, and it summed up the whole
economy of the Sacrifice from Adam to the present day.
· The second prayer, which
accompanies the offering of the
chalice, embodies the idea of propitiation for sin: it implores God for His
mercy as it asks that the offering may
ascend with a sweet fragrance in the presence of Thy divine majesty. Like
the first prayer, it admirably stresses the economy of the Sacrifice.
In the Novis Ordo, both these prayers have been eliminated.
In the Eucharistic Prayers,
moreover, the repeated petitions to God that He accept the Sacrifice have also
been suppressed; thus, there is no longer any clear distinction between divine
and human sacrifice.
***
Having removed the keystone,
the reformers had to put up scaffolding. Having suppressed the real purposes of
the Mass, they had to substitute fictitious purposes of their own. This forced
them to introduce actions stressing the union between priest and faithful, or among the
faithful themselves and led to the ridiculous attempt to superimpose offerings
for the poor and for the Church on the offering of the host to be immolated.
The fundamental uniqueness
of the Victim to be sacrificed will thus be completely obliterated.
Participation in the immolation of Christ the Victim will turn into a
philanthropists' meeting or a charity banquet.
IV
WE NOW CONSIDER the essence of the
Sacrifice. The New Order of Mass no longer explicitly expresses the mystery of
the Cross. It is obscured, veiled, imperceptible to the faithful.[14]Here
are some of the main reasons:
1. The Meaning of the Term "Eucharistic Prayer." The meaning
the Novus Ordo assigns to the so‑called
"Eucharistic Prayer" is as follows:
1. The entire congregation
joins itself to Christ in acknowledging the great things God has done and in
offering the sacrifice. [15]
Which sacrifice does this refer to? Who
offers the sacrifice? No answer is given to these questions. The definition the
Instruction provides for the "Eucharistic Prayer" reduces it to the
following:
The center and summit of the
entire celebration begins: the Eucharistic Prayer, a prayer of thanksgiving and
sanctification.[16]
The effects of the prayer thus replace the
causes.
And
of the causes, moreover, not a single word is said. The explicit mention of the
purpose of the sacrificial offering, made in the old rite with the prayer Receive, Most Holy Trinity, This Oblation, has
been suppressed—and replaced with nothing.
The change in the formula reveals the change in doctrine.
2. Obliteration of the Role of the Real
Presence. The reason why the Sacrifice is no longer explicitly mentioned
is simple: the central role of the Real Presence has been suppressed. It has
been removed from the place it so resplendently occupied in the old liturgy.
In
the General Instruction, the Real Presence is mentioned just once—and that in
a footnote which is the only reference to the Council of Trent. Here again, the
context is that of nourishment.[17]
The real and permanent presence of Christ in the transubstantiated
Species—Body, Blood, Soul and Divinity—is never alluded to. The very word transubstantiation is completely
ignored.
The invocation of the Holy Ghost in the Offertory—the prayer Come, Thou Sanctifer—has likewise been
suppressed, with its petition that He descend upon the offering to
accomplish the miracle of the Divine Presence
again, just as he once descended into the Virgin's womb. This suppression is
one more in a series of denials and degradations
of the Real Presence, both tacit and
systematic.
Finally,
it is impossible to ignore how ritual gestures and usages expressing faith in
the Real Presence have been abolished or changed. The Novus Ordo eliminates:
· Genuflections. No more than three remain for the priest, and (with
certain exceptions) one for the faithful at
ii the moment of the
Consecration.
· Purification of the
priest's fingers over the chalice.
· Preserving the priest's
fingers from all profane contact after the Consecration.
· Purification of sacred
vessels, which need not be done immediately nor made on the corporal.
· Protecting the contents of
the chalice with the pall.
· Gilding for the interior
of sacred vessels.
· Solemn consecration for
movable altars.
· Consecrated stones and
relics of the saints in the movable altar or on the "table" when Mass
is celebrated outside a sacred place. (The latter leads straight to
"eucharistic dinners" in private houses.)
· Three cloths on the
altar—reduced to one.
· Thanksgiving for the
Eucharist made kneeling, now replaced by the grotesque practice of the priest
and people sitting to make their thanksgiving—a logical enough accompaniment
to receiving Communion standing.
· All the ancient
prescriptions observed in the case of a host which fell, which are now reduced
to a single, nearly sarcastic direction: "It is to be picked up
reverently.''[18]
All these suppressions only emphasize how outrageously faith in the dogma of the Real Presence is implicitly repudiated.
3. The Role of the Main
Altar. The altar is nearly always called the table:[19] ". . . the altar or Lord's table,
which is the center of the whole eucharistic liturgy.. "[20]
The altar must
now be detached from the back wall so that the priest can walk around it and
celebrate Mass facing the people.[21]
The Instruction states that the altar should
be at the center of the assembled faithful,
so that their attention is spontaneously
drawn to it. Comparing this
Article with another,
however, seems to exclude outright the reservation of the Blessed Sacrament on
the altar where Mass is celebrated.[22]
This will signal an irreparable dichotomy between the presence of Christ the
High Priest in the priest celebrating the Mass and Christ's sacramental
Presence. Before, they were one and the same Presence.[23]
The
Instruction recommends that the Blessed Sacrament now be kept in a place apart
for private devotion—as though It were some sort of relic. Thus, on entering a
church, one's attention will be drawn not to a tabernacle, but to a table
stripped bare. Once again, private piety is set up against liturgical piety,
and altar is set up against altar.
The
Instruction urges that hosts distributed for Communion be ones consecrated at
the same Mass. It also recommends consecrating a large wafer,[24]
so that the priest can share a part of it with the faithful.
It
is always the same disparaging attitude towards both the tabernacle and every
form of Eucharistic piety outside of Mass. This constitutes a new and violent
blow to faith that the Real Presence continues as long as the consecrated
Species remain.[25]
4.
The Formulas for the Consecration. The
old formula for the Consecration was a sacramental
formula, properly speaking, and not merely a narrative. This was shown above all by three things:
A. THE TEXT FMPLOYED. The Scripture text was not used word‑for‑word
as the formula for the Consecration in the old Missal. St. Paul's expression, the Mystery of Faith, was inserted into
the text as an immediate expression of the priest's faith in the mystery which
the Church makes real through the hierarchical priesthood.
B. TYPOGRAPHY & PUNCTUATION. In the old Missal, a period and a new
paragraph separated the words Take ye all
of this and eat from the words of the sacramental form,
This is My Body. The
period and new paragraph marked the
passage from a merely narrative mode
to a sacramental and affirmative mode which is proper to a
true sacramental action.
The words of Consecration in the Roman Missal, more over, were
printed in larger type in the center of the page. Often a different color ink
was used. All these things clearly detached the words from a merely historical
context, and combined to give the formula of
Consecration a proper and autonomous value.
C. THE ANAMNESIS. The Roman Missal added the words as often as ye shall do these things, ye
shall do them in memory of Me after the formula of Consecration. This
formula referred not merely to remembering
Christ or a past event, but to Christ acting
in the here and now. It was an invitation to recall not merely His Person
or the Last Supper, but to do what He
did in the way that He did it.
In the Novas Ordo, the
words of St. Paul, Do this in memory of
Me, will now replace the old formula and be daily proclaimed in the
vernacular everywhere. This will inevitably cause hearers to concentrate on the
remembrance of Christ as the end of
the Eucharistic action, rather than as its beginning.
The idea of commemoration will
thus soon replace the idea of the Mass as a sacramental
action.[26]
The
General Instruction emphasizes the narrative mode further when it describes the
Consecration as the Institution Narrative.[27]
And when it adds that, “in fulfillment of the command received from Christ . .
. the Church keeps his memorial.”[28]
All
this, in short, changes the modus significandi of the words of Consecration—how they show forth the sacramental
action taking place. The priest now pronounces the formulas for Consecration as
part of an historical narrative, rather than as Christ's representative issuing
the affirmative judgment This is My Body.[29]
Furthermore, the people's Memorial Acclamation which immediately follows
the Consecration—Yourholy death, We
prociaim, O Lord. . .until you come —introduces the same ambiguity about
the Real Presence under the guise of an allusion to the Last Judgment. Without
so much as a pause, the people proclaim their expectation of Christ at the end
of time, just at the moment when He is substantia//y
present on
the altar – as if Christ’s real coming will occur only at end of time, rather than
there on the altar itself
The second optional Memorial
Acclamation brings this out even more strongly:
When we eat this bread and drink this cup, we proclaim your death,
Lord Jesus,
until you come in glory .
. .~,
The Juxtaposition here of entirely different
realities—immolation and eating, the Real Presence and Christ's Second
Coming—brings ambiguity to a new height.[30] I
WE NOW CONSIDER the question of who performs the Sacrifice. In the old rite, these
were, in order: Christ, the priest, the Church and the faithful.
1. The Role of the Faithful in the New Rite. In the New Mass, the role
attributed to the faithful is autonomous, absolute—and hence completely false.
This is obvious not only from the new definition of the Mass (". . .the
sacred assembly or congregation of
the people gathering together. . "), but also from the General
Instruction's observation that the priest's opening Greeting is meant to
convey to the assembled community the "presence" of the Lord:
Then through his greeting
the priest declares to the assembled community that the Lord is present. This
greeting and response express the mystery of the gathered Church[31]
Is this the true presence of Christ? Yes, but
only a spiritual presence. A mystery
of the Church? Certainly—but only insofar as the assembly manifests and asks
for Christ's presence.
This new notion is stressed over and over
again by:
· Obsessive references to
the communal character of the Mass.[32]
· The unheard‑of
distinction between Mass with a Congregation
and Mass without a Congregation.[33]
· The description of the
Prayer of the Faithful as a part of the Mass where "the people, exercising
their priestly office, intercede for all humanity"[34]
The faithful's "priestly office" is presented equivocally, as if it
were autonomous, by omitting to mention that it is subordinated to the priest,
who, as consecrated mediator, presents the people's petitions to God during
the Canon of the Mass.
The Novus Ordos Eucharistic Prayer III addresses the following prayers
to the Lord:
From age to age you gather a
people to yourself so that from east to west a perfect offering may be made to the glory
of your name.
The so
that in the passage makes it appear that the people, rather than the
priest, are the
indispensable element in the celebration. Since it is never made
clear, even here, who offers the sacrifice, the people themselves appear as
possessing autonornoas priestly powers.[35]
From this step, it would not be surprising
if, before long, the people were permitted to join with the priest
in pronouncing the words of
Consecration. Indeed, in some places this has already happened.
2. The Role of the Priest in the New Rite. The role of the priest is minimized, changed and
falsified:
· In relation to the people,
he is now a mere president or brother,
rather than the consecrated minister who celebrates Mass "in the
person of Christ."
· In relation to the Church,
the priest is now merely one member among
others, someone taken from the people. In its treatment of the invocation to
the Holy Ghost in the Eucharistic Prayer (the epiclesis), the General Instruc tion
attributes the petitions anonymously to the Church.[36]
The priest's part has vanished.
· In the new Penitential
Rite which begins the Mass, the confteor has now become collective; hence the priest is no longer judge, witness and intercessor before God. It is
logical therefore that he no longer recites the prayer of absolution which followed it and has now been
suppressed. The priest is now
"integrated" with his brothers; even the altar boy who serves at a
"Mass without a Congregation" calls the priest "brother."
· Formerly, the priest's
Communion was ritually distinct from the people's Communion. The Novas Ordo suppresses
this important distinction. This was the moment when Christ the Eternal High
Priest and the priest who acts in the person of Christ came together in closest
union and completed the Sacrifice.
· Not a word is said,
moreover, about the priest's power as "sacrificer,” his consecratory
action or how as intermediary he brings about the Eucharistic presence. He now
appears as nothing more than a Protestant minister.
· By abolishing or rendering
optional many of the priestly vestments—in some cases only an alb and stole are
now required[37]—the new
rite obliterates the priest's conformity to Christ even more. The priest is no
longer clothed with all Christ's virtues. He is now a mere "graduate"
with one or two tokens that barely separate him from the crowd[38]
‑ "a little more a man than the rest," to quote a modern
Dominican's unintentionally humorous definition.[39]
Here, as when they set up altar against altar, the reformers separated that
which was united: the one Priesthood of Christ from the Word of God.
3. The Role of the Church in
the New Rite. Finally,
there is the Church's position in relation to Christ.
In
only one instance—in its treatment of the form of the Mass without a
Congregation—does the General Instruction admit that the Mass is "the
action of Christ and the Church."[40]
In
the case of Mass with a Congregation, however, the only object the Instruction
hints at is "remembering Christ" and sanctifying those present.
"The priest celebrant,” it says, ". . . joins the people to himself in
offering the sacrifice through Christ in
the Spirit to the Father''[41]—instead
of saying that the people join themselves to
Christ who offers Himself through
the Holy Ghost to the Father. In this
context, the following points should likewise be noted:
· The many grave omissions
of the phrase through Christ Our Lord, a
formula which guarantees that God will
hear the Church's prayers in every age.[42]
· An all‑pervading
"paschalism"—an obsessive emphasis on Easter and the Resurrection—almost as if there were no
other aspects of the communication of grace, which, while quite different, are
nevertheless equally important.
· The strange and dubious
"eschatologism"—a stress upon
Christ's Second Coming and the end
of time—whereby the
permanent and eternal reality of the communication of grace is reduced
to something within the bonds of time. We hear of a people of God
on the march, a pilgrim Church—a Church no longer Militant against the powers of darkness, but one which, having lost
its link with eternity, marches to a future envisioned in purely temporal
terms.
In Eucharistic Prayer IV the
Church—as One, Holy Catholic and Apostolic is abased by
eliminating the Roman
Canon's petition for all orthodox
believers who keep _ the Catholic and
Apostolic faith. These are now merely all who seek
you with a sincere heart.
The Memento of the Dead in
the Canon, moreover, is offered not as before for those who are
gone before us with the sign
of faith, but merely for those who
have died in the peace of Christ.
To this group—with further
detriment to the notion of the Church's unity and visibility—Eucharistic Prayer
IV adds the great crowd of all the dead
those faith is known to You alone.
None
of the three new Eucharistic Prayers, moreover, alludes to a suffering state
for those who have died; none allows the priest to make special Mementos for
the dead. All this necessarily undermires
faith in the propitatory and redemptive nature of the sacrifice.[43]
Everywhere
desacralizing omissions debase the mystery of the Church. Above all, the
Church's nature as a sacred hierarchy is disregarded. The second part of the
new collective Corfiteor reduces the
Angels and Saints to anonymity; in the first part, in the person of St. Michael
the Archangel, they have disappeared as witnesses and judges[44]In
the Preface for Eucharistic Prayer II—and this is unprecedented—the various
angelic hierarchies have disappeared. Also suppressed, in the third prayer of
the old Canon, is the memory of the holy Pontiffs and Martyrs on whom the
Church in Rome was founded; without a doubt, these were the saints who handed
down the apostolic tradition finally completed under Pope St. Gregory as the
Roman Mass. The prayer after the Our Father, the Libera Nos, now suppresses the mention of the Blessed Virgin, the
holy Apostles and all the Saints; their intercession is thus no longer sought,
even in times of danger.
Everywhere
except in the Roman Canon, the Novus Ordo
eliminates not only the names of the Apostles Peter and Paul, founders of
the Church in Rome, but also the names of the other Apostles, the foundation
and mark of the one and universal Church. This intolerable omission, extending
even to the three new Eucharistic Prayers, compromises the unity of the Church.
The New Order of Mass
further attacks the dogma of the
Communion of Saints by suppressing the blessing and the salutation The Lord Be with You when the priest
says Mass without a server. It also eliminates the Ite Missa Est, even in Masses celebrated with a server.[1](45)
The
double Confiteor at the beginning of
the Mass showed how the priest, vested as Christ's minister and bowing
profoundly, acknowledged himself unworthy of both his sublime mission and the
"tremendous mystery" he was to enact. Then, in the prayer Take away our Sins, he acknowledged his
unworthiness to enter the Holy of Holies, recommending himself with the prayer
We Beseech Thee, O Lord to the merits
and intercession of the martyrs whose relics were enclosed in the altar. Both
prayers have been suppressed. What was said previously about elimination of
the two‑fold Confteor and
Communion rite is equally relevant here.
*****
The
outward setting of the Sacrifice, a sign of its sacred character, has been
profaned. See, for example, the new provisions for celebrating Mass outside a
church: a simple table, containing neither a consecrated altar‑stone nor
relics and covered with a single cloth, is allowed to suffice for an altar.[2]
Here too, all we have said previously in regard to the Real Presence
applies—disassociation of the "banquet" and the Sacrifice of the
supper from the Real Presence itself.
The
process of desacralization is made complete, thanks to the new and grotesque
procedure for the Offertory Procession, the reference to ordinary (rather than
unleavened) bread, and allowing servers (and even lay people, when receiving
Communion under both Species) to handle sacred vessels.[3]
Then there is the distracting atmosphere created in the church: the ceaseless
comings and goings of priest, deacon, subdeacon, cantor, commentator—the priest
himself becomes a commentator, constantly encouraged to "explain"
what he is about to do—of lectors (men and women), of servers or laymen
welcoming people at the door and escorting them to their places, while others
carry and sort offerings. And in an era of frenzy for a “return to Scripture;”
we now find, in contradiction of both the Old Testament and St. Paul, the
presence of “a suitable woman” who for the first time in the Church's history
is authorized to proclaim the Scripture readings and “perform other ministries
outside the sanctuary.”[4]
Finally, there is the mania for concelebration, which will ultimately destroy
the priest's Eucharistic piety by overshadowing the central figure of Christ,
sole Priest and Victim, and by dissolving Him into the collective presence of
concelebrants.[5]
VI
WE H.AVE LIMITED OURSELVES above to a short
study of the Novus Ordo where it
deviates most seriously from the theology of the Catholic Mass. Our
observations touch upon deviations which are typical. To prepare a complete study of all the pitfalls, dangers
and psychologically and spiritually
destructive elements the new rite contains, whether in texts, rubrics or
instructions, would be a vast undertaking.
We have taken no more than a
passing glance at the three new
Eucharistic Prayers, since they have already come in for repeated and
authoritative criticism. The second gave
Immediate scandal to the faithful due to its
brevity.[6]
Of Eucharistic Prayer II it has well been said that a priest who no longer
believed in either Transubstantiation or the saerificial charaeter of the Mass
could recite it with perfect tranquility of conscience, and that a Protestant
minister, moreover, could use it in his
own celebrations just as well. The new Missal was introduced in Rome as an
“abundant resource for pastoral work,” as “a text more pastoral than juridical,”
which national bishops' conferences could adapt, according to circumstances, to
the “spirit” of different peoples. Section One of the new Congregation for
Divine Wor ship, moreover, will now be
responsible “for the publication and constant
revision of liturgical books”
This idea was echoed
recently in the official newsletter of
the Liturgical Institutes of Germany, Switzerland and Austria:
The Latin texts must now be
translated into the languages of different nations. The “Roman style” must be
adapted to the individuality of each local Church.
that which was conceived in
a timeless state must now be transposed into the changing context of concrete
situations, and into the constant flux of the universal Church and its myriad
congregations.”
The demise of Latin may
therefore be taken for granted. Gregorian chant—which Vatican II recognized as a distinctive characteristic
of the Roman liturgy, decreeing that it “be given pride of place in liturgical
services”[7]—will
logically follow, given, among other things, the freedom of choice permitted
in choosing texts for the Introit and the Gradual.
From the outset, therefore,
the new rite was pluralistic and experimental, bound to time and place. Since unity
of worship has been shattered once and for all, what basis will exist for the
unity of the faith which accompanied it and which, we were told, was always to
be defended without compromise?
It is obvious that the New
Order of Mass has no intention of presenting the Faith taught by the Council of
Trent. But it is to this Faith that the Catholic conscience is bound forever.
Thus, with the promulgation of the New Order of Mass, the true Catholic is
faced with a tragic need to choose.
THE APOSTOLIC CONSTIUTION
explicitly mentions the riches of piety and doctrine the Novus Ordo supposedly borrows from the Eastern Churches. But the
result is so removed from, and indeed opposed to the spirit of the Eastern
liturgies that it can only leave the faithful in those rites revolted and
horrified.
What do these ecumenical
borrowings amount to? Basically, to introducing multiple texts for the
Eucharistic Prayer (the anaphora)—none
of which approaches their Eastern counterparts' complexity or beauty—and to permitting
Communion Under Both Species and the use of deacons.
Against this, the New Order
of Mass appears to have been deliberately shorn of every element where the
Roman Liturgy came closest to the Eastern rites.[8]
At the same time, by abandoning its unmistakable and immemorial Roman character, the Novus Ordo cast off what was spiritually precious of its own. In
place of this are elements which bring the new rite closer to certain
Protestant liturgies, not even those closest to Catholicism. At the same time,
these new elements degrade the Roman liturgy and further alienate it from the
East, as did the reforms which preceded the Novas
Ordo. In compensation, the new liturgy will delight all those groups hovering on the verge of apostasy who,
during a spiritual crisis without precedent, now wreak havoc in the Church by
poisoning Her organism and by undermining Her
unity in doctrine, worship, morals and discipline.
ST. PIUS V HAD THE ROMAN MISSAL drawn up (as the present Apostolic
Constitution now recalls) as an instrument of unity among Catholics. In
conformity with the injunctions of the Council of Trent, the Missal was to
exclude all dangers, either to liturgical
worship or to the faith itself, then threatened by the Protestant Revolt. The
grave situation fully justified—and even rendered prophetic—the saintly Pontiff's solemn warning given in 1570
at the end of the Bull promulgating his Missal:
Should anyone presume to tamper with this, let
him know
that he shall incur the wrath of God Almighty
and His holy
Apostles Peter and Paul.s[9]
When the No~us Ordo was presented at the Vatican
Press Office, it was impudently asserted
that conditions which prompted the decrees of the Council of Trent no longer exist.
Not only do these decrees still apply today, but conditions are now infinitely
worse. It was precisely to repel those snares which in every age threaten the
pure Deposit of the Faith,[10]
that the Church, under divine inspiration, set up dogmatic definitions and
doctrinal pronouncements as her defenses. These in turn immediately influenced
her worship, which became the most complete monument to her faith. Trying to
return this worship to the practices of Christian antiquity and recreating
artificially the original spontaneity of ancient times is to engage in that
“unhealthy archaeologism” Pius XII so roundly condemned [11]It
is, moreover, to dismantle all the theological ramparts erected for the
protection of the rite and to take away all the beauty which enriched it for
centuries [12] And all
this at one of the most critical moments—if not the most critical moment—in the Church's history!
Today, division and schism are officially acknowledged to exist not only outside the Church, but within her as well [13] The Church's unity is not only threatened, but has already been tragically compromised[14] Errors against the Faith are not merely insinuated, but are—as has been likewise acknowledged—now forcibly imposed through liturgical abuses and aberrations.
To abandon a liturgical
tradition which for four centuries stood as a sign and pledge of unity in
worship,[15] and‑to
replace it with another liturgy which, due to the countless liberties it
implicitly authorizes, cannot but be a sign of division—a liturgy which teems
with insinuations or manifest errors against the integrity of the Catholic
Faith—is, we feel bound in conscience to proclaim, an incalculable error.
CORPUS
DOMINI
5
June 1969
Those interested in the footnote references
that the footnote numbers provide, are referred to Father Cekada’s translation
published by TAN under the title of The Ottaviani Intervention, a Short
Critical Study of the New Order of Mass.
(Being the study of Patric Omlor on the mistranslation of multis
by all.)
(Published in INTERDUM, Feb. 24., 1970)
Who
are the ones responsible for authoring the
“English language” counterfeits which are being passed off as “liturgy”? Who
are responsible for tampering with Christ's Words of Institution of the Holy
Eucharist? Who are these inventors of new “ecumenical” rites, cunningly devised
to supplant and therefore suppress the true and valid Catholic rites? The
answer to these questions is no obscure mystery, for, as indicated on the
published versions of these liturgical aberrations, the copyrights belong (“all
rights reserved”) to the International Committee on English in the Liturgy.
Doubtless most Interdum readers are familiar with ICEL, which is the domestic
branch of the network of international subversives, all of whom labor tirelessly to spread apostasy and to destroy the faith
of Catholics on a global basis. An excellent report on ICEL, covering its
personnel, activities, and modus operandi, appeared some time back in Triumph
magazine. (The Liturgy Club by
Gary Potter.)
We have questioned the
validity of the “English Masses,” not because of the fact they are in English
instead of the traditional Latin, but because the “translation” (so‑called
which the ICEL has foisted upon us actually goes so far as to mutilate the Form
of Consecration, which also happens to be the sacramental form for the holy
Eucharist.
The purpose of this present
article is to show the other side." We will present and then study the
ICEL's official “explanation” wy, after nineteen and a half centuries,
Catholics are now expected to believe that Our Saviour's words at the Last
Supper were, "This is ... My Blood ... shed for all men,” instead of “for
many,” which has always been the correct translation of pro multis.
However, before considering the actual “explanation” itself, let us take a
good look at the person who clearly appears to be the impetus behind
this change.
Without the slightest fear
of contradiction we can assert that the original “discoverer,” progenitor and
prime mover of the “explanation” for changing Our Lord's words is one Professor
Joachir Jeremias. In point of fact, in documenting this official “explanation”
the ICEL cites Dr. Jeremias as its “authority” for making this particular
change. And rightly so, because to him belongs due credit Indeed as far back as
Jan.1963, an article in The Expository Times of Edinburgh mentioned this great discovery of Dr.
Jeremias that Our Lord really said “for all men,” noting that this
interpretation harmonizes with the idea of “the final salvation of all mankind
from the powers of evil, sin and death.”
This evil and dangerous
doctrine of “the final salvation of all mankind,” so absolutely at variance
with the Church's teaching and so opposed to the clear teaching of Christ
Himself, is the actual cornerstone of the whole edifice of heresy being
promoted today under the guise Of “ecumenism.” Although this doctrine is not
preached openly, explicitly, and in these precise terms (at least not yet on a
wide scale), nevertheless it is believed by many; it is the animus of
what parades as “'ecumenism.”
Who is Dr. Jeremias, the man whose idea was so powerful that it changed the
Form of Consecration of the Mass? Born in 1900, Joachim Jeremias, a non‑Catholic,
is the distinguished occupant of the Chair of New Testament in the University
of Gottinsen.": Although he started his career in writing some forty years
ago, it is not until fairly recently that his “learned works and monographs”
began receiving wide acclaim. Included among his books that have been
translated into English are: “The Eucharistic Words of Jesus”, “The
Prayers of Jesus”, and “"Problems of the Historical Jesus”
His Approach to Scripture
It
is not with the eyes of faith that Professor Jeremias approaches Holy Writ,
but with the eyes of a critical gramarian, armed with his lexicons and many
rules about aorist subjunctives, etc. As he himself tells us: “The
investigation of the eucharistic words of Jesus themselves is best begun by
discussing the problem of literary criticism.” While “literary
criticism” perhaps has its slot as a valid tool for investigating the meanings
of the Sacred Writings, Catholics who wish to maintain a correct attitude
towards the Holy Scriptures must ever be mindful of the condemnations and
cautions given by the Supreme Authority of the Church. Thus loyal and orthodox
Catholics are aware that in the ”Syllabus of Errors of the Modernists” of Pope
St. Pius X, the following proposition
was condemned: “Those who believe that God is really the author of
Sacred Scripture display excessive simplicity or ignorance.” (#9). And in #12
of the same Syllabus the following is also condemned: “The
exegete...must first put aside all preconceived opinions concerning the
supernatural origin of Sacred Scripture, and must not interpret it otherwise
than merely human documents.”
It is certainly not evident
that Dr. Jeremias looks upon Holy Writ as the authentic Word of God, nor upon
the Evangelists as men singled out by God
to be His scribes who, inspired by the Holy Ghost, wrote down exactly what God
intended to be revealed to men. “We need not trouble ourselves in any detail,”
writes Jeremias, “over the question whether the..‑passages in which God
is addressed as ‘Father’ in the prayers of Jesus are authentic or not.”(P.O.J.,
p.57). (Note: The code, P O.J., is used herein for The Prayers of Jesus,
a published collection of essays by J. Jeremias, and the code, E.W.J., refers
to his book entitled “The Eucharist Words of Jesus”.)
“Now it is very probable that
parts of the passages in the gospels which mention Jesus' prayer are to be
attributed to the editing of the evangelists.” (P.O.J.,p.76) Christ at the Last
Supper did not really say everything that St. Paul records, for “Paul adds to
the word over the wine” (E.W.J.,p.115). But everyone will be relieved, we are
sure, to learn that the phrase, “My Blood of the covenant,” quite possibly was actually spoken by Our
Lord because it passes all of Jeremiast linguistic tests.”(The possibility [emphsis]
added; that Jesus spoke of the covenant at the Last Supper cannot be
disputed”" (E.W.J., p.l95).
St. Matthew “"has
added,” claims Dr. Jeremias, “on his own initiative” to what St. Mark wrote in
10:40 (P.O.J.,p.44). Christ's parable of the cockle (Matt.13:36‑43) was
obviously a fabrication of St.
Matthew since it “bears such strong traces of Matthaean linguistic
peculiarities” (P.O.J., p.31).
Unlike Dr. Jeremias, St.
John has missed “the central point of Jesus' message,” because of his
“ignorance of the way in which the message was limited to the group of
disciples” P.O.J., p. 53).
So much for Joachim
Jeremias' attitude towards Sacred Scripture and the Evangelists. Next we move
on to his “theolosy.” Infected as he is with the Modernists' mentality, he has
in his writings countless doctrinal errors, inimical to the Catholic Faith.
Had his works appeared during the reign of St. Pius X (for example), and had
there been even the slightest indications that Catholics were actually reading
them, that august and saintly Pontiff would have summarily placed them on the
Index of Forbidden Books. Ominous it is that this author is now cited as the
“authority” for making over the Catholic liturgy.
The “Theology.” of Dr.
Jeremias
Any Catholic who understands
the Mass should consider it an insult to his intelligence as well as an attack
upon the Faith to be told: by anyone
that the “meal celebrations” (i.e., the Masses)of the early Christians were
celebrated without wine! But nonsenrse such as this, when it comes from Dr. Jeremias'
brilliant pen apparently does not bother the ICEL Innovators, least of all
does it discredit in their eyes their “great authority.” The early
Christians, explains the professor, who “were mastly from the poorer strata of
society, did not always have wine available,” and thus the practice of using
only the bread “not only was freqent in the earliest period, but was actually
the rule" (E.W J., p.ll5). Adduced as “evldence” to support this
outrageous claim is, believe it or not, a passage from St. Paul's account of
the Last Supper. In Our Lord's command: “This do ye as often as you shall
drink, for the comemoration of Me” (I Cor. 11:25), the phrase “as often as
vou shall drink” was, so Jeremias surmises, added by Paul, and what Paul
meant by this insertion was this: As often as you have the wine! which,
of course, proves that they often didn't have wine, and therefore were
forced to go ahead and celebrate under the one species of bread alone! All
this, mind you, from the wizard whom the ICEL consulted to help on the
translation of “pro_multis”!
Not surprisingly, Jeremias
attacks the doctrine of transubstantiation, not openly but by subtle
inference. Numerous passages of his either say or imply that the 'Words of
Institution were spoken as a similitude (E.W.J.,p.202, pps. 223‑25, e
g.). Moreover he even goes so far as to imply that St.Paul himsel did not
consider the “gift of the Eucharist to be the true Body and Blood of Christ.”
"To share in the atoning death of Jesus', he writes, “and to become part
of the redeemed communitv‑‑ that is, according to Paul the gift of
the Eucharist. This interpretation tallies with our exegesis given in detail”
(E.W.J.,p.237). “As recipients o Jesus' gift the disciples are representatives
of the new people of God” (ibid.).
AttacksThe Divinity of
Christ
When Dr. Jeremias speaks
above of “the atoning death of Jesus,” one must rot mistake or think that he
means the unique expiatory Sacrifice of the Son of God according to
Catholic teaching. “Every death has atoning power,” he explains, “even that of
a criminal if he dies penitent” (E.W.J., p.231). Any innocent death
“offered to God has vicarious power of atonement for others,” and thus
Christ's Death “is the vicarious death of the suffering servant” (ibid.).
Referring to Our Lord as
“the suffering servant of God" is a favorite theme of Professor Jeremias.
Granted that the word servent is used allegorically in reference to the
M.essias in a few places in the Old Testament; for Dr. Jere.mias, however, the
use of this term is only one of his many subtle ways of attacking the Divinity
of Christ. To rebut this heresy we can do no better here than to repeat the
words of Pope Adrian I :
“O you impious, and you who
are ungrateful for so many benefits, do you not fear to whisper with a
poisonous mouth that He, our liberator, is...a mere man subject to human
misfortune, and what is a disgrace to say, that He is a servant? ... Why
are you not afraid, O querulous
detractors, () men odious to God, to call Him servant, He has freed you
from the servitude of the devil? ... For, although in the imperfect representation
of thc prophet He was called servant [cf. Job 1: 8 ff. ] because of the
condition of servile form which He assumed
from the Virgin ... we understand that this was said both historically of
holy Job and allegorically of Christ.”[Emphasis added.]
Can Joachim Jeremias be
called a Christian? Does he believe that Jesus Christ is the only begotten Son
of God the Father, the Second Person of the Blessed Trinity, the Word made
flesh? Or does he believe only in the humanitv of Our Lord, that Jesus
was a remarkable man who had a “special relationship” with God and who received
a “full revelation” from God?
“None the less we can see
from the simile [emphcsis added: the 'simile' is Christ's Words of
Institution at the Last Supper]. that Jesus did expect a violent death (E. W.
J. p.225). As true God, Jesus did not “expect” a violent death; from all
eternity He knew what death the Son of Man would die. As St. John tells us, He
even foretold the manner of His Death: “And I, if I be lifted up from the
earth, will draw all things to Myself. Now this He said, signifying by what
death He was to die.” (John 12:22)
When Our Lord said: “Do this
for a commemoration of Me,” what He actually meant, if we are to believe
Professor Jeremias, was this: “Do this so that God may remember me” (E.W.J.,
p.252 and p.255).
Taking up the passage from
Matt.11,27: “A11 things are delivered to Me by My Father,” Dr. Jeremias
explains it as meaning: “God has given me a full revelation”(P.O.J.,p.49). This
“full revelation” was granted to Jesus at some point in time. Listen to
Jeremias: “We do not know when and where Jesus received the revelation in which
God allowed him to participate in complete divine knowledge‑‑as
a father allows his son to share in knowledge [emphasis added] ...
Perhaps we should think of the baptism” (P.O.J., p. 52). Now perhaps Joachim
Jeremias may wish to conjecture that at Our Lord's baptism He received
“"the revelation,”" but true Christians believe:
" In the beginning was
the Word, and the Word was with God, and the Word was God. The same was in
the beginning with God. All things were made by Him: and without Him, was
made nothing that was made.”
“Jesus' use of abba expresses
a special relationship with God"" (P.O.J., p.621 “With the simple
'Abba, dear father', the primitive church took
over the central element of Jesus' faith in God”" (P.O.J.,
p.65. ‑‑Emphasis added. No further comment.).
“I confess to thee, O
Father, Lord of heaven and earth, because thou hast hid these things from the
wise and prudent, and hast revealed them to the little ones” (Matt. 11:25 and
Luke 10:21). “Jesus counted himself among 'the little ones”, Dr. Jeremias tells
us ‑and this is too much!‑‑‑ “He rejoices that he is
the 'little one' of God, his beloved child, to whom the revelation has been
given”(P.O.J., p. 52).
‑
Could Jeremios Be Right'
About “AII Men”
The reader must not construe
the foregoing discussion as a
personal attack upon Professor Joachim Jerermias. It was merely a necessary
exposition of the ideas, philosophy and theological thinking of the man who
furnished the impetus behind the mutilation of the Consecration Form. The
reason for giving so many quotations from his works is to obviate the frequently‑repeated
accusation of “quoting out of context.”
And yet, one may ask, isn't
it possible at least, that, despite his demonstrable heterodoxy, he is
nevertheless correct in his assertion that “all men” is the proper wording in the place in question? To see how he
could be correct is difficult. There is simply too much Catholic teaching in
favor of “for many” : the words of Holy Scripture as they have always
been understood, the universal liturgical Tradition of the Church, the teachings
of several Popes, the Catechism of the Council of Trent, which explicitly
rejects and repudiates the “for all men” rendition, and, finally, the lucid
explanations of several Doctors of the Church(e.g., Sts. Thomas Aquinas and
Alphonsus).
Very forcibly to our minds
come these words of St. Pius X, writing about the Modernists: “To hear them
talk about their works on the Sacred Books,...one would imagine that before
them nobody ever even glanced through the pages of Scripture, whereas, the
truth is that a whole multitude of doctors, infinitely superior to them in
genius, in erudition, in sanctity, have sifted them, have thanked God more and
more, the deeper they have gone into them, for His divine bounty in having
vouchsafed to speak thus to men." (Pascandi)
‑
ICEI's Sole “Explanation”
As promised earlier, we will
now with no further delay take up the ICEL's “explanation.”’" It is not
based on sacramental theology, nor on Holy Scripture as such, nor on Tradition.
Neither does it invoke the authority of the Magisterium or that of the
Doctors of the Church. But all this goes without saying, because, as mentioned
just above, all these sources are opposed to the “all men” rendition. On
precisely what grounds, then, do they stand in attempting to justify their
unprecedented meddling with the FORM OF A SACRAMENT?
Philology is the answer! Yes
indeed, it is from a so‑called
study of literary texts and linguistics that these great scholars have discovered
that Our Lord at the Last Supper, in consecrating the wine, really said: This
is... My Blood...shed for all men. “Proof” of this is offered on pp. 34‑5
of the ICEL's booklet, “The Roman Canon in English Translation” Here in toto is the learned
“explanation” :
line 65: Pro multis.
Neither Hebrew nor Aramaic
possess a word for ‘all’. The word rabbim or ‘muliitude’ 'thus served also
in the inclusive sense for ‘the whole’, even though the corresponding Greek and
the Latin appear to have an exclusive sense i.e.. ‘the many’ rather than ‘the
all’. Cf. J. Jerermias The Eucharistic
Words of Jesus (NewYork, 1966, pp. 179~1S2, 229.
(The preceding excerpt is a
photographic reproduction of the original, with slight reduction in size.
I.e. in the original publication, ed.)
Let us make sure we
understand this "explanation." Our Saviour spoke Aramaic, and not Latin
or Greek. In the Aramaic language (and also in the Hebrew) there is not a
single word meaning “all”. This indeed is the main plank of the araument :
“Neither Hebrew nor Aramaic possess[sic] a word for 'all'.”" Hence, infers
the ICEL, anyone wishing to express in those languages the idea “all” was
forced to use a word with a double meaning, a word which in some instances
could be construed to mean “many” (the so‑called 'exclusive sense'), and
in other instances was construed to mean “all” (its socalled 'inclusive
sense'). Thus handicapped by this linguistic impediment, a quirk of His native
language, Our Lord was forced to employ this ambiguous word when He said: This
is My Blood...shed for all men. For over nineteen centuries, all over
the world and in a multitude of languages,
this ambiguous word was incorrectly given its 'exclusive sense' of “many,”
but the 'inclusive sense' of “all” was what Our Lord actually meant.
The foregoing paragraph
(which, for the sake of absolute
clarity, is necessarily somewhat longer than the ICEL's terse “explanation”),
is an accurate re‑phrasing of their case. Merely to point out how
slavishly the ICEL has followed Dr. Joachim Jeremias, we here reproduce the supporting
excerpt which the ICEL cites from p. 179 of his book The Eucharistic Words
of Jesus:
15.14.24 pollon (Greek for
‘many’). While ‘many’ in Greek (as in English) stands in opposition to ‘all’,
and therefore has the exclusive sense (‘many,
but not all’), Hebrew rabbin can
have the inclusive sense (‘the whole,
comprising many individuals’). This inclusive use is connected with the
fact that Hebrew and Aramaic possess no word for ‘all’.
(The above is a photographic
reproduction of the original, with slight reduction in size. Again n the
original – ed.)
First of all and let this be stressed, the above is the sole
explanation the ICEL has offered for making this change to “for all
men.” Every reasonable man will agree that if this, the sole reason, is
exploded as being absolutetly groundless and founded on a falsity, then the
whole justification (pretext is a better word) for the “for all men” rendering
has collapsed; and there remains no longer the slightest excuse for continuing
to use this mutilated form, nor tolerating its use. Their Excellencies, the
bishops in our country, are doubtless reasonable men.
Before proceeding in earnest
with our demonstration, let us make several incidental observations:
(1) The chief piece of “evidence” (Exhibit A,
as it were) in the ICEL's case is the word rabbim, which is a hebrew
word. Nov, whereas it is certain that the everyday language of Our Lord was
not Hlebrew, but Aramaic (a fact which Jeremias himself notes on
p.196); and whereas there is absolutely no proof whatsoever that Our Lord spoke
at the Last Supper in Hebrew (another fact attested to by Dr. Jeremia‑
himself on p.l98); and whereas these words or orginally came down to us via St.
Mark’s Gospel, which that Evangelist wrote, not in Hebrew, . but in.
Greek; therefore, how does the Hebrew word 'rabbim' even begin to
enter the picture at all?
(2) When expounding their “red herring”
Hebrew word, rabbim, ~he ICEL Innovators are very emphatic (even
bordering on clarity); but when they get around to the “corresponding Greek and
Latin”" ‑‑ the Greek being what is really to the point‑‑, they lapse into
vagueness. The Greek word far many used by St. Mark, so they say, only “appears” to have the exclusive sense
of “many.” “appears” indeed. In this assertion they are contradicted even by
Jeremias, who concedes that “many” in Greek (as in English) stands in.
opposition to “all”, and therefore has the exclusive sense (cf. the
excerpt presented earlier).
But enough! These comments
wil1 seem somewhat superfluous anyway, once we have gotten around to their main
plank. namely: In the Aramaic language there is not a single word
meaning “all”.
Cordinal Wiseman Exposes A
Houx
At this poin.t it will be
very instructive to study an earlier theological controversy into which
“philology” became similarly intruded The 16th‑century “reformers,” who
denied the Real Presence of Our Lord in the Eucharist when confronted with His
words: “This is aMy Body,” claimed that Our Lord really; meant by these words:
This siqnifies My Body. Some of the earliest of these deniers,inclvding
Calvin himself, concocted the absurd argument that in Hebrew (at that time it
was‑ generally thought that Our Lord spoke Hebrew) there simply is no
word at all which means signifies. And so, Christ, having to make do wth
the language He spoke, was forced to use the expression : This is My Body, in
order to covey the idea : This signifies My Body.
Cardinal Wiseman, writing
much later, reviewed the case: “"Calvin...and others argued against the
Catholic interpretation: of the Words of Institution, on the ground that Our
Saviour spoke Hebrew, and not Greek; and that in the Hebrew language, there is
rot a single word meaning to represent. Hence they concluded, that
anyone wishing to express in that language that one object was figurative of another,
he could not possibly do it otherwise than by saying that it was that
thing.”
“Wolfrus, after Hackspaan,”'
continues Wiseman, “rightly answered to this argument, that if the Hebrew had
been ambiguous, the Evangelists, writing in Greek, a languagse in which the verb substantive was not ambiguous,
would have used a verb more accurately explaining to their readers what
they conceived the meaning of Our
Savior's phrase to be.” (and this is precisely the line of argument we
presented in Interdum #1, explalaing that St. Mark., the interpreter of St.
Peter, most certainly would have written “all men,” if that is what he and St. Peter believed
Christ had really intended.)
Dependent as it was upon the
supposed quirks of the .Hebrew language, Calvin's argument was eventually
derailed, because, as Cardinal Wiseman observed: “But this precise ground
could be no longer tenable. For all philologers now agree that the language
spoken by our Saviour could not be Hebrew, but Syro‑Chaldaic."
(Note: Syro‑Chaldaic = Chaldeo‑Syriac = Aramaic.)
But some fables never die. During Wiseman's day the protestant attack on the Real Presence was vigorously renewed, and‑‑lo and behold! ‑ Calvin's old argument was resurrected. Only now instead of Hebrew, it was Aramaic that was supposedly the “problem” language. “Such a shifting,” noted the Cardinal, “as might suffice to continue a catching argument like this, was easily made; it could cost only a word; the change of a name; for few readers would take the trouble, or have it in their power, to ascertain whether Syro‑Chaldaic any more than Hebrew, had any such terms.”
Some well‑respected
scholars did not hesitate to risk their very academic reputations on the
promotion of this hoax. Again Wiseman:
“A good bold assertion,
especially coming from a mon who, has a reputation for knowledge in the
department of science to which it belongs, will go a great way with most
readers, and a negative assertion no one can expect you to prove. If I assert
that in a language there is no word for a certain idea; if I say, for instance,
that in Italian there is no equivalent for our word 'spleen' or 'cant,' what
proof con I possibly bring, except an acquaintance with the language? I throw
down a gauntlet when I make the assertion; I defy others to show the contrary;
and one example overthrows all my argument.”
However, no assertion could be, I suppose, too bold against popery,
and no art too slippery, to gain an argument
against its doctrines. Dr. Adam Clarke, a man of some celebrity as an
Orientalist, fearlessly cast his credit upon the assertion that Syro‑Chaldoic
affords no word which our Saviour could have used, in instituting a type of His
Body, except the verb 'to be.'
These are his words ‑‑ 'In the Hebrew, Choldee and
Chaldea‑Syriac languages; there is no term which expresses to mean,
signify, or denote; though both the Greek and Latin abound with
them. Hence the Hebrews use a figure, and say is, for it signifies.”
Once
advanced by an eminent scholar, this learned argument became parroted far and
wide by many others. The above passage of Dr. Clarke was transcribed nearly
verbatim by a certain Mr. Hartvrell Horne, who touched it up a bit with a
brilliant concluding remark: “Hence it is that we find the expression it is so
frequently used in the sacred writings for it represents. A similarly
brilliant claim, which we have heard often of late, is that many is frequently
used in the Sacred Writings for all. This,
of course, like Mr. Horne' s remark, proves exactly nothing about the
specific case at hand .
And thus the hoax spread.
“It is no wonder,” observed Cardinal Wiseman, “that other authors should have
gone on copying these authorities, giving, doubtless, implicit credence to
persons who had acquired a reputation for the knowledge of biblical and
oriental literature.”
All the excerpts we have
quoted thus far from Cardinal Wiseman's pen,though they are in themselves
plenty devastating, are actually only what might be thought of as His
Eminence's “warm‑up.” Next comes his coup de qrace. On page
287 of his book (from which we have been quoting) he displays a table which
summarizes his findings. This tabular arrangement indicates FORTY‑FIVE
different words in Aramaic which Our Lord could have used if He had wanted to
say: This signifies.(!) “And this is the Syriac language,” the
redoubtable Cardinal dryly concludes, “of. which Dr. Clarke had the hardihood
to assert that it had not one single word
with this meaning.”
The Cornerstone
Now, at length, let us hie
ourselves back to the ICEL and the cornerstone of these Innovators'
“explanation” namely, that Aramaic has no word at all which means “all”.
Just as certainly as Aramaic
has a word for “certainly”, and a word
for “arrogance” ‑‑arrogance
as in ICEL‑‑,so also it has a word which unequivocally, and as
opposed to the idea of “all”, means “many”; and this word for “many” happens to
be (aramaic word is given – ed.) And
also the aramaic language has a word for “"all”", as opposed to
“many”, and we are coming to that.
Although certain Hebrew
texts are recognized as translations from an Aramaic original there is in the
entire Old Testament only a handful of places where actual Aramaic passages
occur, notably certain sections from the Book of Daniel. And it so happens
that “All the inhabitants of the earth are reputed as nothing," which is
from Daniel (4,32), is one such passage where texts in the original Aramaic
are extant. The Aramaic phrase for “all the inhabitants of the earth" ‑‑
and this is getting quite close to “all men,” wouldn't you say? ‑is as
follows: (Aramaic word given – ed.) This passage illustrates exactly how the
Aramaic word (all) is used in an actual biblical phrase.
A series of volumes entitled
Porta Linguarum Orientalium (The Gateway of Oriental Language has been
published in Weisbaden, Germany, by Otto Harrassawitz. Included as No. V in
this series is a valuable little text, published in 1961, having been authored
by Franz Rosenthal. This particular text, which bears the title, A Grammar of
Biblical Aramaic, devotes an entire section to an explanation of the ancient
Aramaic word for “all,” “every” “everyone” etc. In the process of illustrating
the uses of this particular word ‑‑ which is the same . word (kol)
mentioned above, a variation of which is (kolia) : ''everyone"‑‑
this grammar text even furnishes as an example the expression in Aramaic for
“all mankind”! A part of this section (i.e., XII) of this book, from.
pp. 41‑2, is photographically reproduced here, slightly reduced in size:
_
~
96…….. is a noun meaning “totality.” cf.
……kolla “everything, everyone” D2:49.
4:9, 18, 25. This form may also be used I a quasi-adverbial manner: …….”well
being completely” E 5:7. (…. Indicates the Aramaic which I have not the ability
to transcribe. –ed.)
Preceding…eg.n oun without the article, it means “every, any.”
Preceding a determined noun in the sg., it means “entire, whole.” And preceding
a determined noun in the pl. or a collective eg.(i.e. …………”all mankind” or
being followed by the pl. of the pronominal suffix, or the elative pronoun, or
the demonstrative pronoun used as a noun (……”all this”), it means “all.”
What temerity! Oh, what unmitigated depravity!
To dare to tamper with the Sacred Words of the Saviour Himself! To meddle with
the sacramental form, the unchangeable substance, of the Most Blessed
Sacrament of the Eucharist! .And this those arrogant Innovators have done,
offering as their sole reason the absurd fraud that Aramaic has no word
for “all”!
Indeed Joachim Jeremias and
the ICEL's subversives rust be reckoned as the world's greatest
ventriloquists, as they have made their bogus words, “for all men,” to be heard
issuing forth from the lips of their tens of thousands of dummies. Oh, but we
are told, this “form” simply must be valid because the bishops have approved
it. The Son of God will not be mocked again Mocked He was once, by a blind and
ungrateful people. But never again by His own, though the blind and ungrateful
are still among them.
How many of those
unsuspecting priests ‑‑ we mean those of the true and orthodox
stripe ‑would be “obediently following their bishops” and reciting this
counterfeit "form" if they did but know the facts about “for all men”"?
if they did but know the “theology” of Professor Joachim Jeremias, their head
ventriloquist.
_
P.H.O.
THE PASSAGE FROM NOTITIA DEALING WITH THE SIX PROTESTANTS INVOLVED IN
THE ESTABLISHING OF THE NEW MASS.
Glossae
GLI OSSERVATORI AL
“CON'SILIUM”
Si tratta di una questione... elegante, ,na
forse vale la pena, una volta tanto, trattarne, giacche ritorna, a periodi, su
riviste e fogliucoli, settimanali e quotiliani, com un'arma di battaglia...
La cosa e limpida. Non ci sono “ misteri”, ne sull'identita
personale degli osservatori, ne sul
loro ruolo nel ·”Consilium”.
‑ ‑1 Nell'Udienza del 2 dicermbre 1965, il Cerdinale
Giacomo Lercaro, Presidente del “Consilium”,
lascio al Santo Padre un esposto nel quale si diccua che qualche membro
della Chiesa Anglicana, impegnto ,nella revisione della liturgia di que!la
Chiesa, avoua fatto sapere, per via indirette, che era interessato a seguire i
lavori del “Consilium”..‑‑ Forse non sarebbe male, si annotava, una
mutua conoscenza delle ricerche di studio e degli schemi potrebbe essere un
elemento positivo di avvicinamento.
Per alcun.e parti della liturgia, si aggiangeva, la via sembra piu accessibile, per esempio, se si potesse giungere atla formazione di un comune “ordo psallendi” e di un comune schema di “lectio divina”: cio potrebbe giovare spiritualmente e psicologicarnente alla unione.
‑ ‑ Anche altre Confessioni, si rilevava infine, mostrano
inieresse per le riforma liturgica della Chiesa romana.
11 14 dicembre successivo
giunse risposta positiva del Santo Padre. Il
“Consilium” fu, pregato di stabilire opportun.e norme assiene Segretaria
per l'Unione dei Cristiani, la Segreteria di Stato e la S. Congregazione “ pro
Doctrina fidei”.
‑ Tra il dicembre '65 e l'agosto `66 intercorse un mutuo scambio di vedute e informazioni fra i
sopracitati Uffici e il “Consilium” etc il Segretariato per l'Unione dei
Cristiani e le diverse Comunita ecclesiali interessate, alto scopo di definire
i nominativi e le modalita del!a partecipazione.
Finalamente,
il 23 agosto 1966, la lista degli “Ossevati,”, approvata dalla Segreteria di
Stato e dalla S. Congregazione per la Dottrinaa della fede, risulto cosi
composta:
La Comunita
Anglicana designo (1” luglio):
1. Rev. Can. Ronald C. D. Jasper, D. D., di Londra, Presidente della
Commissione liturgica della Chiesa Anglicana d'Inghilterra.
2. Rev. Dr. Massey H. Shepherd,
Jr., de la California, Professore alla”Church Divinity School of the Pacific”.
Il “World Council of Churches” nomino (l2 agosto): ‑.
3. Prof. A. Raymond George, Dottore del Wesley College di
Headingley, Leeds, Ingliterra “La Lutheran World Federation” indico (12
agosto):
4. Pestore
Friedrick‑Wilhelm Kunneth, di Ginevra, Segretario della Commissione “for
Worship and spiritual Life”
Infine la Comunita di Taize
scelse:
5. Pastore
Fr.. Max Thurian, Sottopriore della Comunita
.
Fu anche ventilata l'idea
di invitare come ossertatore un reppresentante della Chiesa ortodossa; ma
l'iniziativa non ebbe segulto.
L'anno dopo, invece, fu aggiunnto ancora un rappresentante dei Metodisti Americani nella persona del
6. Rev. Eugene
L. Brand, di New York.
2. Quale fu il ruolo che ebbero gli “osservatori” nel “Consilium”?
Nessun altro che quello di... “osservatori”. Arzitutto essi . presero parte
solo alle adunanze di studio. In secondo luogo iE loro attleggiamento hi di una discrezione
impareggiabile. Mai intervennero nelle discussionri, mai chiesero la parola.
Erano i primi ad arrivare alle adunanze, gli ultimi a lasciare d’aula;
sempre affabili, gentili, parchi di parole, disposti ad accogliere amabi!mente
la conversazione richiesta.
Solo una volta il “plenum” del “Consilium decise di chiedere il parere “collegiale” degli osservatori. Fu quando
si discusse il problema dei cicli delle letture nella celebrazione eucaristica
C’erano tre
possiblita conservare un solo ciclo; fare tre cicli; arrivare a guattro cicli.
Prevclse la tesi che propendevn per tre cicli di letture
uno per ogni sinottico, utilizzando il
Vangelo di S. Gioovanni e per integrare Marco, piu corto degli altri due
sinottici, e per alcuni tempi del!'ano, come il tempo pasquale, in conformita
della venerabile tradizione romana.
Ed ecco allora un altro interrogativo: accettando tre cicli si doreva conservare intatto quel!o esistente nel Misssle Romano, o conveniva riprendere tutto “ex novo”?
Per la prima solazione
propendeva un gruppo di periti e a!cuni Padri, con a capo il Card. Agostino Bea. Il motivo piu forte era quello ecumenico: I'ordine tradizionale delle
letture nella celebrazione eucaristica e usato in molte comunita ecclesiali
non cattoliche, noninatamente presso i Luterani. Sembrava percio piu prudente,
no tralasciare guesto elemento di armonia per favorire l'intesa e l'unione.
Per la seconda soluzione era il gruppo di studio che dirigeva i lavori del Lezionario con a capo il P. Cipriano Vagaggini, OSB.
La maggioranza per questa
soluzione era certa. Ma, per assicurorsi che la tesi rispecchiasse verantente
anche il pensiero della altre communita ecclesiali, fu deciso di tenere
un’adunanza mista tra i cinque “osservatori” e i periti del “Consilium”.
L'adunanza si tenne nel
pomeriggio del 9 ottobre 1966 xel Palazzo di S. Marta, dove avevano Iuogo le rinuioni del “Consilium” Il giorno successivo,
10) ottobre, all'inizio della seduta pleniria il can. Jasper, anglicano, lesse
una dichiarazio nella quale si diceva
che gli “ osservatori”:
a) non potevano prendere nessuna decisione, perche nessuno di loro poteva impegnarsi
per la communita ecclesiale, di cui faceva parte;
b) non volevano che ragioni ecumenica influuissero per impedire l'abbando el
lezionario tradizionale. Arche loro, infatti, desideravano una simnile revisione e aspettavano i risultati della venerabile Chicsa
Romna;
. c) avanzavano la proposta che il nuovo lezionario romano fosse
esperimentato per un periodo conveniente, e che nel
frattempo si potessero prendre gli opportuni accordi per addivenire a un lezionerio concordato tra la Chiesa romana e
la altre comunita ecclesiali.
Fu proposto, quindi, ai
Padrt il quesito: “Placetne ut lectiortes in Alissa disponantur spatio trium
annorum nova dispositioine lectionum, nulla
ratione habita ad cyclum t?unc exsistentem in 'Missali Romano?”
ll resultato fu: “Placet omnibus”
Cosi il problema rimase
risotto.
Fu l’unico interverto degli
ossertatori al “ Consilium” intervento votuto dei Padri, accolto dagli
osservatori, e concluso con taniogarbo, rispett e discrezione. ‑‑
3. E la terza preghiera
escaristica? Non e stata forse fatta con la collaborazione dei protestanti?
Niente di niente.
La stesura dello schema base della terza
anafora fu compiuta, in tre mesi di lavoro (estate 1965) alla biblioteca
dell’abbazia di Mont Cesar di Lovanio,
da uno dei piu valenti consusltori del “Conmsilium”, ora membro
della Commissione teologica internazionale, el quale tutti riconoscono
competenza teologica di prim'ordine unita ad una rara conoscenza della liturgia. Successivamente lo schema fu minuziosamente
esaminato e perfeziorato, in piu riprese, dal Gruppo di studio incaricato della
riforma del rito della Missa. Qgnuno ne puo vedere i nomi nell'Elenchus del persornale del “Coissilium”. Ulteriori
combiamenti furono apportai qando lo schema passo ai Padri del “Con silium”,
(sessione VIII, aprile 1967).
Ci fu, poi, l'esame da parte degli altri organismi interessati
e competenti della Santa Sede Da questa quadruplice fase cribratrice ~usci il testo della terza preghoiera
eucaristica, che, infine, approvata del Santo Padre Paolo VI, entro nel Missale
romano.
Ogni altra afferrmazione e frutto di
fantasia, di prevenzione o di malevola insinnazione. Non ha alcun fodamento di
verita.
Si era detto che la Terza Istruzione della Congregazione ded Culto
aveva “chiuso “, e fatto fare passi
all'indietro al movimento pastoral.‑.‑liturgico, per frenare gli
eccessi degli innovatori sconsidersti. Or bisogna rico noscere che questo
Direttorio (per le Messe con i fanciulli), che va insurito nela parte “istitutiva” del nuovo messale romano, e la smentrita piu efficace a queste previsioni pessimistiche;
e percio va accolto e valorizzato non solo per quel che dice espressamente, ma
sopratrutto per quel che puo e vuole
significare”. . (E. Lodi, Direttorso per
le Messe con i fanciuloli in Rivista
di Pastorale liturgica 11, 1964, n.
3, p. 48.)
EPIKLESIS – AN ARTICLE BY ADRIAN FORTESQUE TAKEN FROM THE CATHOLIC
ENCYCLOPEDIA, (1913)
Epiklesis (Gr.Epiklesis;
Lat. invocotio) is the name of a
prayer that ocours in all Eastern liturgies (and originally in Western
liturgies also) after the words of Institution, in which the celebrant prays
that God may send down His Holy Spirit to change this bread and wine into the
Body and Blood of His Son. This form has given rise to one of the chief
controversies between the Eastern and Western Churches, inasmuch as all
Eastern schismaties now believe that the Epiklesls, and not the words of
Institution is the essential form (or at least the essential compiement) of the
sacrament.
Form of the Epiklesis.—It is certain that all the old liturgies contained
such a prayer. For instance, the Liturgy of the ApostolicConstitutions,
immediately after the recital of the words of Institution, goes on to the
Anamnesis—“ Remembering therefore His Passion . . .” in which occur the words:
“Thou, the God who lackest nothing, being pleased with them (the Offerings) for
the honour of Thy Christ, and sending down Thy Holy Spirit on this sacrifice,
the witness of the Passion of the Lord Jesus' to manifest ( Greek othene) this bread as the Body of Thy
Christ and this chalice as the Blood of Thy Christ . . . “ (Blightman, Liturgies Eastern and Western, I, 21) So
the Greek and Syrian Liturgies of St. James (ibid. 54, 88‑89), the
Alexandrine Liturgies (ibid., 134, 179) the Abyssinian Rite (ibid., 233), those
of the Nestorians (ibid., 287) and Armenians (ibid., 439). The Epiklesis in
the Byzantine Liturgy of St. John Chrysostom is said thus: “ We offer to Thee
this reasonable and unbloody saerifice; and we beg Thee, we ask Thee, we pray Thee that Thou, sending
down Thy Holy Spirit on us and on these present gifts” (the Deacon says:
“Bless, Sir, the holy bread”) “make this bread into the Precious Body of Thy
Christ” (Deacon: “Amen. Bless, Sir, the holy chalice”) “and that which is in
this chalice, the Preecous Blood of Thy Christ” (Deacon: “Amen Bless, Sir,
both”) “changing [mirabalon] them by
Thy Holy Spirit" (Deacon: "Amen,Amen,Amen."). (Brightman, op.
Cit. I, 386‑387.)
Nor is there any doubt that
the Western rites at one time eontained similar invocations. The Gallican
Llturgy had variable forms according to the feast. That for the Circumcision
was: “Haec nos, Domine instituta et praecepta retinentes suppliciter oramus uti
hoc sacrificium suscipere et benedicere et sanctificare digneris: ut fiat
nobis eucharistia legitima in tuo Fiblque tui nomineet Spiritus sancti, in
transformationem corporis ac sanguinis domini Dei nostri Jesu Christi
unigeniti tui, per quem omnia creas. . . “ (Duchesne, “Origines du culte chretien”, 2nd ed. Paris,1898, p. 208, taken from
St. Germanus of Paris d. 576) There are many allusions to the Gallican
Invocaton, for instance St. Isidore of Seville (De eccl. officilis, I, 15,
etc.). The Roman Rite too at one tilme had an Epiklesis after the words of
Institution. Pope Gelasius I (492 496) refers to it plainly: “ Quomodo ad
divini mysterii consecrationem coelestis Sptritus adveniet, si sacerdos . . .
criminosis plenus actionibus reprobetur?” (“Epp. Fragm.”, vii, in Thiel, “Epp.
Rom. Pont.”, I, 486.) Watterieh (Der Konsekrationsmoment im h. Abendmahl, 1896,
pp. 133 sq.) brings other evidences of the old Roman Invocation. He (p. 166)
and Drews (Entstehungsgesch. des Kanons, 1902, p. 28) think that several
secrets in the Leonine Sacramentary were originally Invocations (see article
CANON OF THE MASS). Of this Invocation we have now only a fragment, with the
essential clause left out—our prayer: “Suppliees te rogamus” (Duchesne, op.
cit., 173‑5). It seems that an early insistence on the words of
Institution as the form of Consecration (see, for instance, Ps.‑Ambrose,
“DeMysteriis”, IX, 52, and “De Saeramentis”", IV, 4, 14‑15, 23; St.
Augustine, Sermo eexxvii in P. L., XXXVIII, 1099) led in the West to the
negliecet and mutilation of the Epiklesis.
Origin.—It should be noticed that the Epiklesis for the Holy Eucharist is only
one of many such forms. In other sacraments and blessings similar prayers were
used, to ask God to send His Holy Spirit to sanctify the matter. There was an
Epiklesis for the water of baptism. Tertullian (De bapt., iv), Optatus of
Mileve (“De schism. Don.”, III, ii, VI, iii, in “Corp. Script. eccl. Latin.”,
vol. XXVI, 69, 148, 149), St. Jerome (“Contra Lucif.”, vi, vii), St. Augustine
(“De bapt.,” V xx, xxviii), in the West; and St. Basil (De Spir. Sancto, xv,
35), St. Gregory of Nyssa (“Orat. cat. magn.” xxxiii), and St. Cyril of
Jerusalem (“Cat.” iii, 3), in the East, refer to it. In Egypt especially,
Epikleses were used to bless wine, oil, milk, etc. In all these cases
(including that of the Holy Eucharist) the idea of invoking the Holy Ghost to
sanctify is a natural one derived from Scripture (Joel, ii, 32; Acts, ii, 21,
cf. Rom., x, 13, I Cor., i, 2). That in the Liturgy the Invocation should occur
after the words of Institution is only one more case of many which show that
people were not much concerned about the exact instant at which all the essence
of the sacrament was complete. They looked upon the whole Consecration‑prayer
as one simple thing. In it the words of Institution always occur (with the
doubtful exception of the Nestorian Rite); they believed that Christ would,
according to His promise, do the rest. But they did not ask at which exact
moment the change takes place. Besides the words of Institution there are many
other blessings prayers, and signs of the cross, some of which came before and
some after the words, and all, including the words themselves, combine to make
up the one Canon of which the effect is Transubstantiation. So also in our
baptism and ordination services, part of the forms and prayers whose effect is
the sacramental grace comes, in order of time, after the essential words. It
was not till Scholastic times that theologians began to discuss the minimum of
form required for the essence of each sacrament.
The Controversy—The Catholic Church has decided the question by making us kneel and
adore the Holy Eucharist immediately after the words of Institution and by
letting her old Invocation practically disappear. On the other hand Orthodox
theologians all consider the Epiklesis as being at least an essential part of
the Consecration. In this question they have two schools. Some, Peter Mogilas,
for instance, consider the Epiklesis alone as consecrating (Ximmel Monumenta
fidei eccl. orient., Jena, 1850, I 180), so that presumably the words of
Institution might be left out without affecting the validity of the sacrament.
But the greater number, and now apparently all, require the words of
Institution too. They must be said not merely historically, but as the first
part of the essential form; they sow as it were the seed that comes forth and
is perfected by the Epiklesis. Both elements, then, are essential. This is the
theory defended by their theologians at the Council of Florence (1439). A
deputation of Latins and Greeks was appointed then to discuss the question. The
Greeks maintained that both forms are necessary, that Transubstantiation does
not take place till the second one (the Epiklesis) is pronounced, and that the
Latin “Supplices te rogamus” is a true Epiklesis having the same effect as
theirs. On the other hand the Dominican John of Torquemada defended the Western
position that the words of Institution alone and at once consecrate (Hardouin,
IX, 977 sqq.). The decree of the Couneil eventually defined this (“quod illa
verba divina Salvatoris omnem virtutem transsubstantiationis habent” ibid.,
see also the decree for the Armenians: “forma huius saeramenti sunt verba
Salvatoris” in Denziger, 10th ed., no. 698‑old no. 593). Cardinal
Bessarion afterwards wrote a book (De Saeramento Eucharistire et quibus verbis
Christi corpus conficitur, 1462, in P. G., CLXI, 494‑525), to whom Marcus
Eugenicus of Ephesus answered in a treatise with a long title “That not only by
the sound of the Lord's words are the divine gifts sanctified, but (in
addition) by the prayer after these and by the consecration of the priest in
the strength of the Holy Ghost”.
The official Euchologion of
the Orthodox Church has a note after the words of Institution to explain that:
“Since the demonstrative pronouns: This is my body, and again: This is my
blood, do not refer to the Offerings that are present, but to those which Jesus
taking in His hands and blessing, gave to His Disciples; therefore those words
of the Lord are repeated as a narrative, and
consequently it is superfluous to show the Offerings (by an elevation) and
indeed contrary to the right mind of the Eastern Church of Christ” (ed. Venice,
1898, p. 63). This would seem to imply that Christ's words have no part in the
form of the sacrament. On the other hand Dositheus in the Synod of Jerusalem
(1672) apparently requires both words of Institution and Epiklesis “It [the
Holy Eucharist] is instituted by the essential word, i.e. Christ's word and sanctified by the invocation of the Holy
Ghost “ (Conf. Dosithei, in Kimmel, op. cit., I, 451), and this seems to be the
common theory among the Orthodox in our time. Their arguments for the necessity
of the Epiklesis as at any rate the perfecting part of the form are: (1) that
the context shows the words of Institution to be used only as a narrative; (2)
that otherwise the Epiklesis would be superfluous and deceptive: its very form
shows that it consecrates, (3) tradition. The first and second points are not
difficult to answer The words of Institution are certainly used historically
(“qui pridie quam pateretur, sumpsit panem . . . ae dixit: hoe est enim eorpus
meum”, as well as all Eastern forms, is an historical account of what happened
at the Last Supper), but this is no proof that they may not be used effectively
and with actual meaning too. Given the intention of so doing, they necessarily
would be so used. The second point is already answered above the succession of
time in sacramental prayers necessarily involves nothing but a dramatic
representation of what presumably really takes place in one instant (this point
is further evolved by Fortescue, “The Orth. Eastern Church”, pp. 387 sq.). As
for tradition, in any case it is only a question of Eastern tradition. In the
West there has been a great unanimity in speaking of the words of Institution
as consecrating, especially sinee St. Augustine and the disappearance of any
real Epiklesis in our Liturgy confirms this. Among Eastern Fathers there is
less unanimity. Some, notably St. Cyril of Jerusalem, refer the consecration
to the action of the Holy Ghost in a way that seems to imply that the Epiklesls
is the moment (St. Cyril, Cat. xix, 7, xxi, 3, xxini, 7 19; cf. Basil, “ De Spir.
Sancto”, xxvii sqq.), others as St. John Chrysostom (Hom. i, De prod. Iudae, 6
“ He [Christ] says: This is my body. This word changes the offering”; cf. Hom.
ii, in II Tim., i), quite plainly refer Consecration to Christ's words. It
should be noted that these Fathers were concerned to defend the Real Presence,
not to explain the moment at which it began, that they always thought of the
whole Eucharistic prayer as one form, containing both Christ's words and the
Invocation, and that a statement that the change takes place by the power of
the Holy Ghost does not necessarily show that the writer attaches that change
to this special prayer. For instance St. Irenaeus says that “the bread which
receives the Invocation of God is not common bread, but a Eucharist” (Adv.
haer., IV, xviii 5), and, yet immediately before (IV, xviii, 4), he explains
that that bread is the Body of Christ over which the earlier part of the
Anaphora is said. The final argument against the Epiklesis as Consecration‑form
is the account of the Last Supper in the Gospels. We know what Christ did then,
and that He told us to do the same thing. There is no hint of an Epiklesis at
the Last Supper.
It may finally be noted that
later, in the West too (since the sixteenth century especially), this question
aroused some not very important discussion. The Dominican Ambrose Catharinus
(sixteenth eentury) thought that our Consecration tales place at an Epiklesis
that precedes the recital of Christ's words. This Epiklesis he thinks to be the
prayer “Quam oblationem". A few others (including Renaudot) more or less
shared his opinion. Against these Hoppe (op. cit. infra) showed that in any
case the Epiklesis always follows the words of Institution and that our “Quam
Oblationem” cannot be considered one at all. He and others suggest a mitigated
theory, according to which the Invocation (in our case the “Supplices te rogamus")
belongs not to the essence of the sacrament: but in some way to its
(accidental) integrity. John of Torquemada at the Council of Florence
(Hardouin, IX, 976), Suarez (De Sacram., dsp. lvlii, 3), Bellarmine (De Euch.,
iv, 14), Lugo (De Euch., disp. X1, 1) explain that the Invocation of the Holy
Ghost is made rather that He may sanctify our reception of the Holy Eucharist.
This is a theoretical explanation sought out to account for the fact of the
Epiklesis, without giving up our insistence on the words of Institution as
alone consecrating. Historically and according to the text of the old
invocations they must rather be looked upon as dramatically postponed
expressions of what happens at one moment. There are many like cases in our
rite (examples quoted in “The Orth. Eastern Church”, loc. cit.).
ADRIAN FORTESCUE.
*********
THE SYLLABUS – DISCUSSION TAKEN FROM THE CATHOLIC ENCYCLOPEDIA (1913)
Syllabus (Ffrom the Greek, meaning “collection”), the name given to two series
of propostions containing modern religious errors condemned respectively by
Pius IX (1864) and Pius X (1907).
I. THE SYLLABUS OF PIUS IX.—A. Htstory.—The first impulse towards
the drawing up of the Syllabus of Pius IX came from the Provincial Council of
Spoleto in 1849. Probably on the motion of the Cardinal Archbishop of Perugia,
Peeci (later on Leo XIII), a petition was laid before Pius IX to bring together
under the form of a Constitution the chief errors of the time and to condemn
them. The preparation began in 1852. At first Pius IX entrusted it to Cardinal
Fornari, but in 1854 the Commission which had prepared the Bull on the
Immaculate Conception took matters in hand. It is not known how far the
preparation had advanced when Gerbet, Bishop of Perpignan, issued, in July,
1860, a “Pastoral Instruction on various errors of the present” to his clergy.
With Gerbet's “Instruction” begins the second phase of the introductory history
of the Syllabus. The “Instruction” had
grouped the errors in eighty‑five theses, and it pleased the pope so
much, that he set it down as the groundwork upon which a fresh commission,
under the presidency of Cardinal Caterini, was to labor. The result of their
work was a specification, or cataloguing, of sixty‑one errors with the
theological qualifications. In 1862 the whole was laid for examination before
three hundred bishops who, on the occasion of the canonization of the Japanese
Martyrs, had assembled in Rome. They appear to have approved the list of theses
in its essentials. Unfortunately, a weekly
paper of Turin, “ Il Mediatore “, hostile to the Church, published the
wording and qualifications of the theses, and thereby gave rise to a far‑reaching
agitation against the Church. The pope allowed the storm to subside, he
withheld the promulgation of these theses, but kept to his plan in what was
essential.
The third phase of the
introducotory history of the Syllabus begins with the appointment of a new commission
by Pius IX; its most prominent member was the Barnabite (afterwards Cardinal)
Bilio. The commission took the wording of the errors to be condemned from the
official declarations of Pius IX and appended to each of the eighty theses a
reference indicating its content, so as to determine the true meaning and the
theological value of the subjects treated. With that the preparation for the
Syllabus having occupied twelve years, was brought to an end. Of the twenty‑eight
points which Cardinal Fornari had drawn up in 1852, twenty‑two retained
their place in the Syllabus, of the sixty‑one theses which had been laid
before the episcopate for examination in 1862, thirty were selected. The
promulgation, according to the original plan, was to have taken place
simultaneously with the proclamation of the dogma of the Immaculate Conception;
in the event it was ten years later (8 December 1864) that Pius IX published
the Encyclical “Quanta Cura”, and on the same day, by commission of the pope,
the secretary of State, Cardinal Antonelli sent, together with an official
communication, to all the bishops the list of theses condemned by the Holy See.
The title of the document was: “A Syllabus containing the most important errors
of our time which have been condemned by our Holy Father Pius IX in
Allocutions, at Consistories, in Encyclicals, and other Apostolic Letters”.
The reception of the
Syllabus among Catholics was assured through the love and obedience which the
children of the Church bear towards the vicar of Christ on earth. They were,
besides, prepared for its contents by the various announcements of the pope
during the eighteen years of his pontificate; and, as a matter of fact, no
sooner had it made its appearance than it was solemnly received in national and
provincial councils by the episcopate of the whole world. Among the enemies of
the Church, no papal utterance had stirred up such a commotion for many years:
they saw in the Syllabus a formal rejection of modern culture, the pope's
declaration of war on the modern State. In Russia, France, and also in those
parts of Italy then subject to Victor Emmanuel its publication was forbidden.
Bismarck and other statesmen of Europe declared themselves against it. And to
the present day, it is a stumbling‑block to all who favor the license of
false Liberalism.
B. Binding Power.—The binding power of the Syllabus of Pius IX is
differently explained by Catholic theologians. All are of the opinion that
many of the propositions are condemned if not in the Syllabus, then certainly
in other final decisions of the infallible teaching authority of the Church,
for instance in the Encyclical “Quanta Cura”. There is no agreement, however,
on the question whether each thesis condemned in the Syllabus is infallibly
false, merely because it is condemned in the Syllabus Many theologians are of
the opinion that to the Syllabus as such an infallible teaching authority is to
be ascribed, whether due to an ex‑cathedra decision by the pope or to the
subsequent acceptance by the Church. Others question this. So long as Rome has
not decided the question, everyone is free to follow the opinion he chooses.
Even should the condemnation of many propositions not possess that
unchangeableness peculiar to infallible decisions nevertheless the binding
force of the condemnation in regard to all the propositions is beyond doubt For
the Syllabus, as appears from the official communication of Cardinal
Antonelli, is a decision given by the pope speaking as universal teacher and
judge to Catholics the world over. All Catholics, therefore, are bound to
accept the Syllabus. Exteriorly they may neither in word nor in writing oppose
its contents; they must also assent to it interiorly.
C. Contents.—The general contents of the Syllabus are summed up in
the headings of the ten paragraphs under which the eighty theses are grouped.
They are: Pantheism, Naturalism, Absolute Rationalism (1‑7); Moderate
Rationalism (8‑14); Indifferentism and false Tolerance in Religious
matters (15‑1S); Socialism, Communism, Secret Societies, Bible Societies,
Liberal Clerical Associations (reference is made to three Encyclicals and two
Allocutions of the pope, in which these tendencies are condemned) Errors
regarding the Church and its rights (19‑38), Errors on the State and its
Relation to the Church (39‑55); Errors on Natural and Christian Ethics
(56‑64); Errors on Christian Marriage (65‑74) Errors on the
Temporal Power of the Pope (75~76) Errors in Connection with Modern Liberalism
(7780). The content of any one thesis of the Syllabus is to be determined
according to the laws of. scientific interpretation. First of all, one has to
refer to the papal documents connected with each thesis. For in accordance with
the peculiar character of the Syllabus, the meaning of the thesis is determined
by the meaning of the document it is drawn from. Thus the often cited eightieth
thesis,
‘The pope may and must
reconcile himself with, and adapt himself to, Progress, Liberalism, and Modern
Civilization”, is to be explained with the. help of the Allocution “Jamdudum
cernimus” of 18 March, 1861. In this allocution the pope expressly
distinguishes between true and false civilization, and declares that history
witnesses to the fact that the Holy See has always been the protector and
patron of all genuine civilization; and he affirms that, if a system designed
to de‑Christianize the world be called a system of progress and
civilization, he can never hold out the hand of peace to such a system.
According to the words of this allocution, then, it is evident that the
eightieth thesis of the Syllabus applies to false progress and false Liberalism
and not to honest pioneer‑work seeking to open out new fields to human
activity.
Moreover, should a thesis,
according to the papal references, be taken from a condemned book, the meaning
of the thesis is to be determined according to that which it has in the
condemned book. For the thesis has been condemned in this particular meaning
and not in any other which might possibly be read into its wording. For
instance, the fifteenth thesis, “Everyone is free to adopt and profess that
religion which he, guided by the light of reason holds to be true”, admits in
itself of a right interpretation. For man can and must be led to the knowledge
of the true religion through the light of reason. However, on consulting the
Apostolic Letter “Multiplices inter”, dated 10 June, 1851, from which this
thesis is taken, it will be found that not every possible meaning is rejected,
but only that particular meaning which, in 1848, Vigil, a Peruvian priest,
attached to it in his “Defensa”. Influenced by Indifferentism and Rationalism,
Vigil maintained that man is to trust to his own human reason only and not to a
Divine reason, i. e. to the truthful and omniscient God Who in supernatural
revelation vouches for the truth of a religion. In the sense in which Vigil's
book understands the fifteenth thesis, and in this sense alone does the
Syllabus understand and condemn the proposition.
The view held by the Church
in opposition to each thesis is contained in the contradictory proposition of
each of the condemned theses. This opposition is formulated, in accordance with
the rules of dialectics, by prefixing to each proposition the words: “It is
not true that . . .” The doctrine of the Church which corresponds, for
instance, to the fourteenth thesis is as follows: “It is not true, that
philosophy must be treated independently of supernatural revelation.” In
itself no opposition is so sharply determined as by the contradictory: it is
simply the negation of the foregoing statement. However, the practical use of
this negation is not always easy, especially if a compound or dependent
sentence is in question, or a theoretical error is concealed under the form of
an historical fact. If, as for instance in thesis 42, the proposition, that in
a conflict between civil and ecclesiastical laws the rights of the State should
prevail, be condemned, then it does not follow from this thesis, that, in every
conceivable case of conflicting laws the greater right is with the Church. If,
as in thesis 45, it be denied that the entire control of the public schools
belongs exclusively to the State, then it is not maintained that their control
does in no way concern thc State, but only the Church. If the modern claim of
general separation between Church and State is rejected, as in thesis 55, it
does not follow that separation is not permissible in any case. If it be false
to say that matrimony by its very nature is subject to the civil power (thesis
74), it is not necessarily correct to assert that it is in no way subject to
the State. While thesis 77 condemns the statement that in our time it is no
longer expedient to consider the Catholic religion as the only State religion
to the exclusion of all other cults, it follows merely that to‑day also
the exclusion of non‑Catholic cults may prove expedient, if certain
conditions be realized.
D. Importance.—The importance of the Syllabus lies in its opposition
to the high tide of that intellectual movement of the nineteenth century which
strove to sweep away the foundations of all human and Divine order. The
Syllabus is not only the defense of the inalienable rights of God, of the
Church, and of truth against the abuse of the words freedom and culture on
the part of unbridled Liberalism, but it is also a protest, earnest and
energetic, against the attempt to eliminate the influence of the Catholic
Church on the life of nations and of individuals, on the family and the school.
In its nature, it is true, the Syllabus is negative and condemnatory; but it
received its complement in the decisions of the Vatican Council and in the
Encyclicals of Leo XIII. It is precisely its fearless character that perhaps
accounts for its influence on the life of the Church towards the end of the
nineteenth century; for it threw a sharp
clear light upon reef and rock in the intellectual currents of the time.
II. THE, SYLLABUS OF PIUS
X.—A. History.—The Syllabus of Pius X
is the Decree “Lamentabili sane exitu”, issued on 3 July, 1907, condemning in
sixty-five propositions the chief tenets of Modernism. This Decree, later on
called the Syllabus of Pius X on account of its similarity with the Syllabus of
Pius IX, is a doctrinal decision of the Holy Office, i. e. of that Roman
Congregation which watches over the purity of Catholic doctrine concerning
faith and morals. On 4 July, 1907, Pius X ratified it and ordered its
publication; and on 18 November, 1907, in a Motu Proprio he prohibited the
defense of the condemned propositions under the penalty of excommunication,
reserved ordinarily to the pope. The Decree is supplemented by the Encyclical
“Pascendi" of 8 September, 1907, and by the oath against Modernism
prescribed on 1 September, 1910. Thus, the Syllabus of Pius X is the first of a
series of ecclesiastical pronouncements dealing with the condemnation of
Modernism, whilst the Syllabus of Pius IX sums up the condemnations previously
passed by the same pope.
B. Contents.—By far the greater number of the theses of this Syllabus
are taken from the writings of Loisy, the leader of the Modernists in France;
only a few are from the works of other writers (e. g., thesis 6, Fogazzaro, 26,
Le Roy). As a rule the quotation is not literal, for it would have been
possible only in a few eases clearly to express the error in a short
proposition. According to their contents the theses may be divided into six
groups. They condemn the doctrine of the Modernists on ecclesiastical
decisions (1‑8), and on Holy Writ (9‑19), the Modernist Philosophy
of Religion (20‑26) and Modernist Christology (27‑38); the theory
of the Modernists on the origin of the sacraments (39‑51) and the
evolution of the Church with regard to its constitution and doctrine (52‑65).
In detail the Syllabus of Pius X condemns the following assertions: ecclesiastical
decisions are subject to the judgment of scientific scrutiny and do not demand
interior assent (1‑8); “excessive simplicity or ignorance is shown by
those who believe that God is really the Author of Holy Scripture” (9); God
neither inspired (in the Catholic sense of the word) the sacred writers nor
guarded them from all error, the Gospels in particular are not books worthy of
historic belief, as their authors have consciously, though piously, falsified
facts (10‑19); Revelation can be nothing else than the consciousness
acquired by man of his relation to God, and does not close with the Apostles
(20‑21); “The Dogmas, which the Church proposes as revealed are not
truths fallen from Heaven, but an interpretation of religious facts, acquired
by the human mind through laborious process of thought” (this twenty second
thesis, with the somewhat crude expression, “truths fallen from Heaven”, is
taken from Loisy's “L'Evangile et l'Eglise”); one and the same fact can be
historically false and dogmatically true; faith is based upon a number of
probabilities; dogmatic definitions have only a passing practical value as
norms in life (23‑26); the Divinity of Christ is a dogma which the
Christian consciousness deduced from its idea of the Messiah, the real
historical Christ is inferior to the Christ idealized by faith; Jesus Christ
erred; His resurrection is no historical event, His vicarious death is a
Pauline invention (27‑38), the sacraments were not instituted by Christ, but
are additions made by the Apostles and their successors, who, under the
pressure of events, interpreted the idea of Christ (39‑51), Jesus Christ
did not think of founding a Church; the latter is a purely human society
subject to all the changes of time; of the Primacy, Peter himself knew nothing;
the Church is an enemy of scientific progress (5‑57); “Truth is as
changeable as man, because it is evolved with him, in him, and by him” (58);
there are no immutable Christian dogmas, they have developed and must develop
with the progress of the centuries (59‑63), “Scientific progress demands
a reform of the Christian dogmatic conception of God, creation, revelation, the
Person of the Word Incarnate, and redemption “ (64), “The Catholicism of to‑day is irreconcilable with genuine
scientific knowledge unless it be transformed into a Christendom without
dogmas, i. e. a broad and liberal Protestantism” (65).
C. Binding Power.—Many theses of the Syllabus of Pius X, as all Catholic theologians
affirm, are heresies, i. e. infallibly false; for their contradictory is dogma,
in many cases even fundamental dogma or an article of faith in the Catholic
Church. With regard to the question whether the Syllabus is in itself an
infallible dogmatic decision, theologians hold opposite opinions. Some maintain
that the Decree is infallible on account of its confirmation (4 July, 1907) or
sanction (18 November, 1907) by the pope; others defend the opinion that the
Decree remains nevertheless the doctrinal decision of a Roman Congregation, and
is, viewed precisely as such not absolutely immune from error. In this
theological dispute, therefore, liberty of opinion, which has always been
safeguarded by the Church in undecided questions still remains to us Yet
theologians agree that no Catholic is allowed to maintain any of the condemned theses. For in the decrees of a
Roman Congregation we not only have the verdict of a scientific commission,
which gives its decisions only after close investigation, but also the
pronouncement of a legitimate religious authority competent to bind the whole
Church in questions within its competence (cf. what has been said above
regarding the Syllabus of Pius IX: under I. B.).
D. Importar~ce.—The Syllabus of Pius X may be taken as an introduction
to the Encyclical “ Pascendi", which gives a more systematic exposition
of the same subject. It may be, therefore, that later generations will not find
it necessary to distinguish between the importance of the Syllabus and that of
the Encyclical. Nevertheless, the Syllabus was published at the most opportune
moment. The Catholics of those countries in which Modernism had worked its ill
effects felt relieved. By this Decree the tenets of religious evolutionism were
laid before them in short theses and condemned. Up to that time the
significance and the bearing of isolated Modernist views, appearing now here,
now there, had not always been fully grasped. Now, however, everyone of good
will had to recognize that the Modernists, under the plea of assimilation to
modern ideas of development, had tried to destroy the foundations of all
natural and supernatural knowledge. Moreover, to the whole Catholic world the
Decree sounded a note of warning from the supreme pastor and drew attention to
the excellent principles of scholastic theology and to the growing importance
of a thorough schooling in exegetical criticism and in the history of dogma,
which the Modernists had abused in the most unpardonable manner.
THE PERTINENT SECTION OF THE COUNCIL OF TRENT
DOGMATIC CANONS AND DECREES
CHAPTER I
That Laymen, and Clerics when not Sacrificing, are not Bound of Divine Right to
Communion under Both Species
l;Wherefore,
tihis holy svnod—instructed by the Holy Spirit, Who is the spirit of Wisdom and
of understanding, the spirit of counsel and of godliness, and following the
judgment and usage of the Church itself declares and teaches that laymen, and
clerics when not consecrating, are not obliged, by any divine precept, to
receive the Sacrament of the Eucharist under both species; and that neither
can it ‑ by any means be doubted, without injury; to faith, that
communion under either species is sufficient for them unto salvation. For, a1tlloughl
Christ, the Lord, in the Last Supper, instituted and delivered to the Apostles
this venerable sacrament in the species of bread and wine, not therefore do
that institution and delivery tend thereunto, that all the faithful of Christ be bound by the
institution of the Lord, to receive both species (can. i and ii). But neither is
it rightly gathered from that discourse which is in the sixth of John—However,
according to the various interpretations of holy :Fathers and Doctors it be
understood—that the communion of both species was enjoined by the Lord (can.
iii); for He Who said: “Except you eat the flesh of the Son of man and drink
his blood, you shall not have life in you” (verse 54), also said: “He that
eateth this bread shall live forever”‑(Verse 59); and He who said: “He
that eateth my flesh and drinketh my blood hath everlasting life” (Verse 55),
also said: “The bread that I will give is my flesh for the life of the world”
(Verse 52); and, in fine, He who said: “He that eateth my
flesh and drinketh my blood, abideth in me and I in him” (verse 57), said
nevertheless: “He that eateth this bread shall live forever” (Verse 59)
. . .
CHAPTER II
The Power of the Church as
regards the Dispensation of the Sacrament of the Eucharist
It; furthermore declares
that this power has ever been in the Church, that, in the dispensation of the
sacraments, their substance being untouched, it may ordain, or change, what
things soever it may judge most expedient, for the profit of those who receive,
or for the veneration of the said sacraments, according to the difference of
circumstances, times and places. And this the Apostle seems not obscurely to
have intimated, when he says: “Let a man so account of us, as of the ministers
of Christ, and the dispensers of the mysteries of God.” And indeed it is
sufficiently manifest that he himself exercised this power, as in many other
things, so in regard of this very sacrament; when, after having ordained
certain things touching the use thereof, he says: “the rest I will set in order
when I come.” Wherefore, Holy Mother Church, knowing this her authority in the administration of the
sacraments, although the use of both species has, from the beginning of the Christian religion, not
been unfrequent, yet, in progress of time, that custom having been already,
very widely changed, she, induced by weighty and just reasons, has approved of
this custom of Comminicating under one species, and decreed that it was to be held
as a law; which it is not Iawful to reprobate, or to change at pleasure,
without the authority of the Church itself (can, ii).
CHAPTER III
That Christ Whole and Entire
and a True Sacrament are Received under Either Species.
It
moreover declares that although, as hath been already said, our Redeemer, in that last supper, instituted, and
delivered to the Apostles trhis sacrament in two species, yet it is to be
acknowledged that Christ whole and entire and a true sacrament are received
under either species alone; and that therefore, as regards the fruit thereof,
they who receive one species alone are not defrauded of any grace necessary for
salvation (can. iii)
CHAPTER IV
That Little Children are not Bound to Sacramental Communion
FinallyT,
this same holy synod teaches that little children who have not attaincd to the
use of reason are not by any necessity obliged to the sacramental communion of the Eucharist (can. iv) forasmuch as, having been regenerated
by the ]aver of baptism, and being incorporated with Christ, they cannot at
that age lose the grace which they have already acquired of being the sons of God. Not, therefore is antiquity to be condemned, if,
in some places, it, at one time observed that custom; for as these most holy
Fathers had a probable cause for what they did in respect of their times, so,
assuredly, is it to be believed without controversy that they did this without
any necessity thereof unto salvation.
ON COMUNION UNDER BOTH
SPECIES AND
ON THE COMMUNION OF INFAN T
S
Canon
I. If Anyone saith that by the precept of God, or by necessity of salvation,
all and each of the faithful of Christ ought to receive both species of the
most holy Sacrament of the Eucharist; let him be anathema.
Canon
II. If anyone saith that the Holy Catholic Church was not induced, by just
causes and reasons, to communicate laymen, and also clerics when not
consecrating, under the species of bread only, or that she erred in this; let
him be anathema.
Canon
III. If anyone denieth that Christ whole and entire – the fountain and author
of all graces – is received under the one species of bread, because that – as
some falsely assert – He is not received, according to the institution of
Christ Himself, under both species; let him be anathema
Canon
IV. If anyone saith that the communion of the Eucharist is necessary‑
for little children, before they have arrived at years of discretion; let him be
anathema.
As
regards, however, those two articles, proposed on another occasion, but which
have not as yet been discussed; to wit, whether the reasons by which the Holy
Catholic Church was led to communicate under the one species of bread only,
laymen, and also priests when not celebrating, are in such wise to be adhered
to, as that on no account is the use of the chalice to be allowed to anyone
soever; and, whether, in case that, for reasons beseeming and consonant with
Christian charity, it appears that the use of the chalice is to be granted to
any nation or kingdom, it is to be conceded under ‑ certain conditions;
and what are those conditions; this same holy synod reserves the same to
another time—for the earliest opportunity that shall present itself—to be
examined and defined.
********
LETTER SENT TO THE WANDERER
(JUNE 16, 1977) DISCUSSING INTENTION
Editor, The Wanderer:
Some statements near the
conclusion of.Mr. Matt's article on Communion in the hand in the May l9th
Wanderer, triggered the idea that Divine Providence may possibly be using this
lamentable development to force us to face an even worse situation, which, like
a cancer, has been spreading in the Church during the past decade largely
unrealized. His words, “Whatever disappointment Catholics may hold as a result
of the Bishops' vote on the Communion in the hand option.... We cannot afford
to let the controversy ... distract us from the reality of Christ's presence in
the Eucharist,” are an expected encouragement. I am wondering, however if they
should not be tempered with a warning that some of the faithful are actually
unable to take comfort in them now, and increasingly more of them will be
unable to lake comfort in the future, for the simple reason that what may seem
to be the Eucharist actually isn't.
I am not in agreement with
those who claim that Masses celebrated according to the Novus Ordo are never
true, valid Masses; but I am forced to admit by much that I see, hear, and read
about that their doctrinal error has turned into a pastoral truth in some
(many?) actual instances. This has come about, not because of the New Ordo, but
because some priests seem to be failing to effect the Sacrament either by 1)
defective intention, or 2) defective form. The Council of Trent taught that the
intention of doing what the Church does is required in the ministers when they
are effecting and conferring the sacraments. (D 354).The Council of Florence
specified the intention in the course of specifying the form of the Eucharist
“The form of the sacrament is the words of the Savior with which He effected
the sacrament; for the priest effects the sacrament by speaking in the person
of Christ. It is by the power of these words that the substance of the bread is changed into the Body of
Christ, and the substance of the wine into His Blood.” (D 698) For the
Eucharist, the. intention of doing what the Church does is therefore to change
bread and wine into the Body and Blood of Christ. In this light it is difficult
to understand how a Catholic priest and theologian can tell a gathering of
Anglican and Catholic clergymen, “Of course, Christ cannot now be present in
time and space,” (as reported in Homiletic and Pastoral Review, April, 19, page
17) if he has the intention of effecting the bodily presence of Christ during
his liturgical celebrations. It is difficult to understand how the priest who
said, “This is the sign of the Eucharist,” (as happened some years ago here in
Portland, Ore., during the 'consecration' at a Mass before a large congregation)
could have had the intention of doing what the Church does. One may also
reasonably wonder whether this young priest effects the Eucharist at other Masses, even when he uses the correct
form.
In 1972, at a theological
institute held here in Portland for the purpose of updating priests. a Jesuit
seminary professor denied that there is an intrinsic change in the bread and
wine used at Mass. In reply to a question about this he said, “The Mass is not
special because it is a sacrifice; it is special because it is the community
acting as community.... Nothing special happens at the words of
consecration—unless you reduce the Eucharistic Prayer only to the words of
consecration.” when asked what difference there was between a consecrated Host
and one still in the sacristy, he replied, “. . . there is a change— sure there
is a change — of meaning though. But meaning is just as real as substance.” One
would hope that not too many of the priests being 'updated' changed their idea
of what they were effecting at Mass, but what about the young seminarians this
professor influences? He is still teaching despite protests made to Rome. If
his students accept this teaching. how can they have the intention of doing
what the Church does when they will say Mass? Pope Paul VI specifically
cautioned against the introduction of change‑of‑meaning,
'transignification,' terminology some years ago, but mans seminary professors
seem to have given it about the same attention that they gave Humanae Vitae.
A few years ago a newly ordained
priest gave Benediction to his religious community with the Lectionary instead
of with the monstance and coraecrated Host, apparently to show his agreement
with modern theological ideas concening
the reality of Christ's presence being as much in His words as in the
Eucharist. A prospective seminarian visited a number of seminaries about five
years ago and later related some of his experiences in lectures in various
cities. Some of the seminarians he encountered referred to Benediction as
“cookie worship.” If they are now priests, and still base that idea how can
they possibly have the intention of changing the cookie into the Body of Christ
at their Masses? How can those who receive bread which has been offered by such
priests receive anything other than a cookie?
I am convinced that the time
has come for Catholics to realize that they can no longer take the Eucharist
for granted when they are in certain so‑called Catholic churches. They
had better check. Defective form is fairly easy to recognize: one advantage of
the New Ordo is that the celebrant speaks the words of consecration so that
everybody may hear. If he doesn't say, “This is My Body,” and “This is . . . My
Blood,” there is no Eucharist effected. There is a difficulty in knowing
whether the particular host which one receives was consecrated during the
present Mass, or at an earlier Mass by a different priest, so try to get into
the Communion line where the ciborium which received a proper consecration is
being used.
Defective intention may be
obvious in a few cases, when the priest has made plain, in the course of his
sermons and other instructions that the bread is only a sign of Christ's
presence. The key word is ‘only’; the Church has always taught that the
consecrated Host is a sign so far as appearance is concerned. What about the
priests (and bishops) who are theological mug‑wumps and like to agree
with whomever they are talking? If they know that you are militant about the
official teaching of the Church, that is what they will support when they talk
to you; if they talk to modernists, they will support theological modernism.
Very often it is practically impossible to know just what such clerics do
believe; they are masters of double‑talk. which is not news to most Wanderer
readers. If you make a determined effort to discover their real beliefs you can
expect to be excoriated for engaging in a witch‑hunt—which is one of the
worst sins in the judgment of those who admit no moral absolutes — but you can
take comfort in the words of Our Lord, “Be therefore wise as serpents, and
guileless as doves” (Matt. 10: 16).
Serpentine tactics for
learning a priest's view of the Eucharist could be questioning those who have
recently attended instructions given by him to prospective converts or older
students. Another possibility would be to get a confederate who is unknown to
the priest to act the part of a non-Catholic interested in current Catholic
teaching about the Eucharist and have him either talk to the priest
individually or attend instructions given to a group by the priest. As a last
resort, once could, in the course of going to confession. ask a question like,
“what should I do if I have good reason to think that a person is receiving Communion
for the purpose of giving the Host to someone outside the church after
Mass?”" Before doing something like this, be sure to rehearse several
possible scenarios so that questions likely to be asked by the priest can he
met with calm and truthful evasion based on the idea that one is not sure that
such activity is really taking place, but that one is worried about the
possibility of sacrilege, and might have an obligation in conscience to investigate
further. This is not an Penance‑Reconciliation, a penitent has always had
the right to ask the confessor questions dealing with possible as well as
actual obligations in conscience. The questions asked, or the advice given, by
the priest should readily reveal whether or not he considers n consecrated Host
worth infinitely more than a piece of bread A priest who is little bothered
about the possibility of sacrilege would not seem to agree with traditional
Church teaching. Cardinal Carberry was not indulging in paranoid speculation
when he warned those voting for Communion in the hand about the danger of
devil worship and use of Hosts in black masses Wanderer May 19th, page 5):
Those who doubt that such things are taking place are advised to read The
Devil's Avenger, A Biography of Anton Szandor LaVey, by Burtan Wolfe, Pyramid
Books No.. A 3471, $1.50. LaVey is the founder of the Church of Satan in San
Francisco. The first chapter of the book contains a detailed description of a
typical black mass held in San Francisco on many Fridays at midnight. Or see
the letter in the Forum section of the May 26th Wanderer, whose writer calls
attention to a suggestion printed in a national magazine advising that a piece
of Communion wafer can be used to replace the filter of a pot smoker's pipe: “I
may not be first to eat the body of Jesus, but I may be the first to smoke
him.”
What do you do when you have
good reason to believe that the Communion bread 'consecrated' by Fr.X really
isn't? If there are other priests serving the same parish who are orthodox, you
carefully observe which ciboria are consecrated by them and attend the Mass
and get into the Communion line where those ciboria are used. If that is
impractical, or if it is a one‑priest parish, you can check the
possibilities at other parishes in your area. If you are situated so that this
is impractical, or impossible, then you are a bit ahead of what is likely the
fate of more and more Catholics in more and more areas of the Church in coming
years, when the priests who are faithful to an older tradition die off, and the
only ones left are those who follow a newer theology of the Eucharist. Hence
the title of this essay.
Such a gloomy prospect is,
of course, not the only possibility. Just as wars and natural calamities often
turn atheists and agnostics to thoughts of God, so the 'punishment' threatened
by Our Lady at Fatima and elsewhere may be the instrument whereby God will
bring to their senses those who have the duty of enforcing doctrinal orthodoxy
in the Church.
In any event, we should
realize that we have probably been and still are, much too unappreciative of
what we have all too often taken for granted — the ready availability of Mass
and Holy Communion. The dismal prospects for the future are not without
precedent for English‑speaking Catholics. In less than fifty years,
beginning with 1531, when England was practically one hundred percent Catholic,
the Church there renounced its allegiance to Rome; most of the clergy and
hierarchy readily embraced the new religion; the Edwardian Communion Service
was mandated under penalty of heavy fines, an life imprisonment was the penalty
for saying Mass. Later, those saying or attending Mass were subject to
execution.
Those who will not learn the
lessons taught by history are doomed to learn them by experience.
Fr. Howard L. Morrison
-
Beaverton,
Ore.
THE
PENTECOSTAL MOVEMENT: A MANIFESTATION AND AN
EXPRESSION OF THE "NEW CHURCH"
The rapid spread of the "Charismatic
Movement" within the Catholic milieu has taken even its protagonists by
surprise. There is hardly a parish or convent left that has not in sonic way
been influenced by this religious "phenomena," indeed, some leave
become totally Charismatic. It has received the approbation, if not the
blessing, of some of the highest members of the hierarchy. All this being so,
it becomes incumbent upon us to examine this "religion for our
times," this "authentic renewal"[16]
in the light of what its leading exponents have stated.
Few Pentecostals would deny
that this "Evangelical" movement is other than a manifestation of the
"New" and "Post‑conciliar" Church. As Ralph Martin,
one of the movement's founders, states: "the renewal began, not apart from
the Church, but amongst a group of men and women with a deep commitment to the
Church and to the renewal that was advocated Vatican II." As for the
actual founders, they are well described by James Manney: "Although their
backgrounds are varied, they shared at least two common interests before
experiencing the baptism of the Spirit: a fervent concern for a fundamental and
communitarian life, and a high degree of theoretical agreement about the right
shape and strategy for the renewal. All were deeply influenced by the Cursillo
Movement;[17]2 and shared
an intense experience living and working together in a unique Christian
community they formed at Notre Dame in 1964‑1967.[18]
To backtrack somewhat, the Pentecostal sect
was founded in 1901 by a young Methodist pastor, Charles Parham. At the Bethel
Bible School in Topeka, Kansas, he claimed to have received "the baptism
of the Holy Spirit," an experience that was immediately. associated with
the “gift of tongues”[19]
After hearing Charles Parham speak of this event, William Seymour, a Holiness
preacher, took the Pentecostal doctrine to Los Angeles and there led the Azusa
Street revival. From Azusa Street the movement spread rapidly throughout the
United States and abroad. While there are now a great many
"classical" Pentecostal denominations, it is estimated that there are
some 13 to 15 million individuals who consider themselves to be Pentecostals.[20]
The movement was initially
rejected by the "mainline" Protestant Churches. However. with time,
members of various Christian denominations began to introduce
"Pentecostal" ideas within their respective organizations and. By
1960, there were Episcopalian and Lutheran clergy involved actively in what now
came to called "neo‑Pentecostalism."
In 1960, a group of lay
professors at Duquesne University in Pittsburgh, Pa. (Founded by the Holy Ghost
Fathers). Returned from a Cursillo Congress where they met with Ralph Martin.
Mr. Martin, influenced by David Wilkerson's (a Pentecostal minister) book "The Cross and the Switchblade,"[21]
sought out contact with the Pentecostals.[22]
This was arranged through the mediation of an Episcopalian pastor, W. Lewis. In
January of 1967, four members of the Duquesne University group joined the
Pentecostals in a prayer meeting. Impressed by the "participation in
prayer," and the "living theology" that they saw, two of them,
Ralph Martin and Patrick Bourgeois (a theology professor) returned the
following week and sought the "laying on of hands" that they might
receive "the baptism of the Spirit." They were prayed over, and the
results as described in Martin's own words were:
"They asked only that I
make an act of faith that the Holy Spirit's power would enter into me. I began
to pray rapidly in tongues. There was nothing particularly exalting or
spectacular in all this. I felt a certain sense of peace, a need to pray. I was
curious to know where all this would lead."[23]
The following week, Ralph
imposed his hands on two other colleagues at Duquesne and they experienced the
same result, accompanied with glossolalia. In February of the same year, a
group of some thirty students and professors were similarly
"initiated." As Martin had been a graduate student in philosophy at
Notre Dame (specializing in Nietzsche), it was only a matter of time before the
movement spread to his Alma Mater.
According to the Canadian
magazine Vers Domain, the first seat
of the movement was in the house of the chaplain of Opus Dei at Notre Dame.
Indeed, the spread was not limited to the laity. Thus, for instance, Father
Connelley describes how both Trappist and Benedictine monks, not willing to
await the arrival of Ralph Martin, rushed out and found their own local
Pentecostals to "initiate" them, and how, in turn, they spread the
Spirit among Catholics in their area."[24]
From the start the movement
was greatly assisted by the Protestant Pentecostals. To quote Kevin Ranaghan
directly:
"One could not
accurately relate the story of the outpouring of the Holy Spirit among Roman
Catholics in the last four years without repeatedly pointing out the
outstanding contribution of Protestant Pentecostals... Not only has there been
a shared unity and fellowship in the work, but time and time again the Lord has
used the service of' brothers and sisters in Christ from denominations other
than Roman Catholic to initiate, to nourish, and to mature the outpouring of
the Holy Spirit among Roman Catholics."[25]
This assistance was not
limited to the spiritual sphere, for according to the same source, funds were
provided for the founders to travel and preach the "new word" by the
"Full Gospel Businessmen's Fellowship."
Our concern, however, is not
to diagram in detail the phenomenal growth of this movement, but to come to
terms with its basic nature. One suspects that the movement is but another
"Enthusiasm,"[26]
as far as the majority of its members are concerned. Whether or not the
movement as such lasts, it has been the medium for spreading among the Catholic
faithful a whole host of dubious concepts under apparent ecclesiastical
approval. These concepts are unfortunately going to be with us for a long time.
Let us consider first the issue of "Faith." From a Catholic
viewpoint, Faith must be considered both objectively and subjectively. As the
Catholic Encyclopedia (1908) states: "Objectively it stands for the sum of
Truths revealed by God in Scripture and Tradition and which the Church presents
to us in a brief form in her creeds; subjectively, faith stands for the habit
or virtue by which we assent to these truths." Faith, says St. Thomas, is
"the act of the intellect assenting to a Divine Truth owing to the
movement of the will, which is itself moved by the grace of God." (Summa Tlieol. 11‑11 iv, a, 2). Such definitions cannot be taken lightly, for
as St. Thomas says elsewhere, "the principles of the doctrine of salvation
are the articles of faith" (Commentary on I Cor. 12:10), and as St. Paul
himself said, "without the faith it is impossible to please God" (Heb. xi. 6). Thus it follows that, as the Catholic Encyclopedia defines it,
Orthodoxy is "right belief or purity of faith."
Opposed to this "hard‑line"
or "essentialist" (the term is Andrew Greeley's) approach to faith is
that of the modernists. For them, to again quote Andrew Greeley, "faith is
primarily an encounter with God and Jesus Christ rather than an assent to a
coherent set of defined truths." This outlook is variously described as
"Existentialist," as "Encounter theology," as
"Personalism," and reduces faith to the realm of experience and
feeling. Such a "faith" may include an orthodox Catholic view (in so
far as such is not specifically excluded) but, in fact, rarely does, and is
often reduced to what Maritain calls "a simple sublimating,
aspiration" (The Peasant of Gerronne). It is a faith that allows us
to believe whatever we want. And so it follows that:
"The people involved in
the charismatic renewal are basically men and women of a new and richer faith.
Faith of course, is a gift of God, a grace, an unearned favor. It comes to love
serve and adore Jesus with all our hearts, the Jesus of faith and of an
interior, visceral Christianity" (Jacques Maritain). This is the faith of
the Pentecostal. As Dorothy Ranaghan says:
"Believing the Word of
God, by witnessing the life of the Word lived out in the lives of Christians,
by seeing the results of faith in the beauty of those around us..."[27]
Faith then, for the
Pentecostal, is "experiential" and this characteristic h as been
noted by many of their writers. Thus, Clark states: "men of all kinds are
eager for the experience of i the
supernatural... If Christ is someone who can be experienced... If there is to be a renewal in the mission of the Church
to the world, there must be a renewal in the personal experience of Christ. The whole charismatic renewal is a
renewal of faith."[28]
James Byrne speaks of "an experience
of Christ, or a conversion experience
" and Father Gelpi, S.J. says that "the most basic question posed
by the charismatic renewal is one of conversion to God. To understand the
complexity of the conversion process, one must come to some clarity about the
meaning of experience and of religious experience. " Taking
Alfred North Whitehead as one of his authorities, Father Gelpi goes on to
reiterate the phraseology of Maritain. "His (The Spirit's) gentle touch is
closer to a visceral perception than to the perceptions of the five
senses."[29] Ralph
Martin, in describing the Pentecostal "birth," says the entire affair
is an "experience " that
people must "come into," and Kevin Ranaghan acknowledges that in the
language of the sect, people ask, "Have they received yet ... ?" or,
"Have they come into the experience yet?"or,
"Have they come into the experience yet?~, 15
May one not ask, if our‑Catholic
faith is to be reduced to what Schillebeeckx calls "The Sacrament of the
Encounter with God," what need do we have for the institutional Church?
And, in reverse, may we ask, if we have the institutional Church with Her
Sacraments "without which" as St. Augustine says, “person cannot
enter into that life which is true life,” (Tract 120 on John), what possible need
could we have for the Holy Spirit to be given to us by heretics? Let us examine
in more detail the principle "experience" that Pentecostals undergo,
the so called "birth of the Spirit."[30]
It is very difficult to find
a clear‑cut definition of "baptism of the Holy Spirit," for as
Father O'Conner says, it is "quite difficult to determine what exactly is
essential to it."[31]
Father Vincent Walsh describes it as "an internal religious experience
(or prayer experience) whereby the individual experiences the risen Christ in a
personal way. This experience results from a certain 'release' of the power of
the Holy Spirit, usually already present within the individual by Baptism or
Confirmation."[32]
John Healey quotes theologian Kilian McDonnell, O.S.B. as saying, "baptism
in the Holy Spirit manifests itself in an adult when by either a crisis act or
a growth process he says 'yes' to what objectively took place during the rite
of initiation (Baptism and Confirmation)." Now, all this phraseology
attempts to disguise the individual who has received Confirmation. As Father
Gelpi, S.J. puts it, "a classical Protestant Pentecostal theory of
conversion from the reception of the Holy Spirit. It designates the latter as a
'second blessing' over and above the conversion. And it regards tongues as the
only decisive sign of the reception of the Spirit." He adds quite correctly
that "there is no way to reconcile such a theory with Catholic
doctrine."[33] Thus
charismatics, in their attempt to delineate this alien rite from Catholic
sacraments, must attempt a variety of subterfuges. Among these are the
denigrating of the sacraments to the level of "public affirmations of the
faith before the community," and the concept that the new rite
"releases" the Holy Spirit's "power," previously only
potentially present because of the sacraments. All this makes very little
logical sense. Indeed, how can one reduce to logic what is a phenomena and an
experience? As Father Gelpi says, "Spirit Baptism .is a self‑
validating experience" which "brings self‑integration, freedom,
the enhancement of creativity and greater selflessness to one's actions."
(Shades of Dale Carnegie!) Certainly, we can hardly ask for more clarity, for
as the same source says, "the Catholic charismatic renewal is ...
suffering from a vacuum, in its pastoral catechesis." This simply means
that the movement has no well‑defined doctrine. In theory, then, the
sacramental nature of the rite is denied, but in practice, it is insisted on.
Accompanying this
"release" of the "power" of the "Spirit," are a
variety of charismatic "gifts." Among the most characteristic of
these is '.speaking in tongues." As Father O'Conner states, "that
which marks the difference between the Pentecostal prayer meeting and prayer
meetings of other types is chiefly the exercise of charisms." Indeed, the
"gift of tongues" is to be sought after, for as James E. Byrne
states, "Tongues, then is a valuable gift of prayer, it is an important
gift and should be sought and valued."[34]
He continues, "once received tongues should be used regularly. The most
appropriate use is in the daily prayer. "What exactly is this gift? Byrne
describes it as "a charismatic gift in which an individual speaks aloud in
an unlearned vocabulary. "[35]
Father Gelpi calls it a "vague emotive response to the impulse of the
Spirit,"[36] Father
Walsh is more specific and more confusing. He states, "praying in tongues
is a gift whereby the person prays to God in a language which he does not know,
by simply 'yielding' to the action of the Spirit ... the person does not use
his rational powers of memory or intellect."
Yet, this form of prayer "begins and
continues as long as the person wills...(and) is totally under the person's
control. The person decides when he wishes to pray in tongues and when he
wishes to stop. The person however has no control over what words will be
spoken..."[37]
The Scriptural phrase of
speaking in tongues occurs first in Acts:
2:1‑15 where, following the Feast of Pentecost, the one hundred and
twenty disciples were heard speaking "with diverse tongues, according to
the Holy Ghost gave them to speak." There were in Jerusalem a diversity of
races and peoples such as to represent "every nation under heaven."
All were "confounded in mind" because every man heard the disciples
speaking the "wonderful things of God" in his own tongue. The glossolalia
(the Greek word for this charism) thus described was, according to the Catholic
Encyclopedia (1908), "historic, articulate and intelligible" and the
listener understood the speaker. The same source tells us how "subsequent
manifestations occurred at Caesarea, Palaestina, Ephesus and Corinth, all
polyglottal regions." Indeed, this same gift has been manifest, in more
recent times, in such cases as St. Francis Xavier, St. Anthony of Padua and St.
Vincent Ferrer.
It would seem however that
even in Apostolic times, abuses crept in, for St. Paul instructs the Corinthians (xiv 37) to employ none but
articulate and "plain speech" in their use of the gift (9), and to
refrain from such use in church unless even the unlearned could grasp what was
said (16). No tongue could be genuine "without voice" and to use such
a tongue would be the act of a barbarian (10, 11). Tongues, even then, had
apparently deteriorated into a mixture of meaningless inarticulate gabble (9,
10), with an element of uncertain sounds (7, 8), which might sometimes be construed
as little short of blasphemous (12:3). The Divine Praises were recognized now
and then, but the general effect was one of confusion and disedification for
the very unbelievers for whom the normal gift was intended (14:22, 23, 26).
Thus used, tongues became for the church source of schism and scandal (23). If
there is any connection between what goes on today among the Pentecostals and
what happened in Corinth in Biblical times, then the warnings of St Paul also
hold, for he asked that the faithful do all things "decently and according
to order" (40)
It is usually held by both
orthodox theologians and Pentecostals that this charism was given to the early
Church and then disappeared for an idterminate period of time. While they
interpret the nature of this charism and the reasons for its disappearance
differently (classical Pentecostals say the church was "unfaithful"
to the "gifts"), the use of "unintelligible" language seems
to have re‑surfaced in the time of the Renaissance. Father Kinox in his
excellent book on "Enthusiasm," discusses its re‑appearance
among the "French prophets" of the 17th century where it cropped up
among the Huguenots of the Cevennes and among the appelant Jansenists. It next
appeared in 1830 in the neighborhood of Port Glasgow in England and spread
among the Irvingites and other
"revivalist" groups. It is a
phenomena that has appeared among the Mormons, the Shakers and a long list of
similar sects ‑ always of course, in association with the
"Spirit."[38]
According toDom Peter Flood,
O.S.B., a recognized authority in moral and medical matters, glossolalia is
"mere gibberish, not having the philological structure of any
language," and is produced by the uncontrolled power of vocalization, as
in the phenomena "of hysteria and in tantrums of young children not yet
capable of sustained speech."[39]
His studies, based on tape recordings, led him to believe that all the emotions
felt in the prayer sessions were those of sensory excitement, because certain
of the lower brain centers were being stimulated while not being controlled by
higher mechanism. Such a view is certainly consistent with some of the opinions
expressed by the charismatics themselves.
The Church has always held
that the gift of tongues is a gratiae gratis datae, that is, a gift given for
the sake of others. Further, the saints repeatedly warned against an individual
desiring or seeking such gifts lest they be deluded by satanic powers. Again,
it has always considered this particular gift as an inferior one, and St. Paul
ranks it next to last in a list of eight charismata. It is a mere
"sign" given for the sake of unbelievers, not believers (I Cor. Xiv:
22). But, if the gift of tongues is unintelligible, it loses its main
evidential value. Moreover, if the person using this "gift" does not
use his rational power, memory or intellect, with what is he praying and of
what value is his prayer? No language has ever been identified with this type
of Pentecostal gibberish, either in its earlier manifestations, or at the
present time ‑ indeed, tape recordings have never been consistently
interpreted by those who claim this parallel gift or function. One simply
cannot accept, on the basis of either revivalist behavior or charismatic claims
that this has anything in common with the "tongues of angels."
Finally, no canonized Catholic saint has ever manifested this
"charism" in the way that the Pentecostals understand it, and Father
Thurston doesn't even mention it in his study of mystical phenomena.[40]
If all this is not sufficient warning,let us consider the opinion of Father
Knox:
"To speak with tongues
you had never learned was, and is, a recognized symptom in cases of diabolical
possession."[41]
Now, please understand, I am not saying that
all the Pentecostals are possessed by the Evil Spirit. What I am saying,
however, is that for Catholics to "seek and value", this
"charism," for them to use it frequently in public and private
prayer, for them to consider it a sign that the Spirit has descended upon the
individual is, to say the least, hardly prudent. Prudence is, after all, both a
cardinal virtue and a gift of the Holy Spirit. I am also saying that to leave
oneself open to "vague emotive responses" is to leave oneself open to
influences the nature of which one can never know with certainty. This is
clearly demonstrated in another quote of the Ranaghans which is most
frightening:
"I felt myself tremble
and recognized clearly and distinctly an odor of boiling
sulpher, an
odor which the chemical laboratory permitted me to know well." (Emphasis
mine)"
It would be impossible to examine all the
opinions that the charismatic movement entails. In order to sample their
attitudes on a variety of topics the following quotation is given:
"All of this must be
taken and given in the context that God does not have a plan for His people, a
strategy for the salvation of the world... We subjects of this King (Christ, I
presume) are Catholics, Episcopalians, Presbyterians, Lutherans, Baptists,
Methodists, Mennonites, Pentecostals, and others. As a rule, our families have
not always loved or trusted each other very well. But Jesus is determined to be
Lord of all His people and He is outpouring His life‑giving Spirit upon
us all. No matter what church background we come from, no matter what serious
theological difficulties may still lie between us‑Jesus is teaching us
that we are basically and fundamentally called to be one people. One Holy
Nation, one royal priesthood, a new humanity led by the New Adam... Another
good fruit of the charismatic renewal that can permeate the whole Church is the
discovery with the Lord of the role of community in normal Christian life. We
have discovered, and the whole church needs to experience that we are not meant to be
saved as isolated individuals, but as brothers and sisters who belong to each
other..."[42]
With regard to the Catholic Church, he
states:
"It is not the Lord's
will to create from the Catholic charismatic renewal another new denomination
of church; but it is the Lord's will that we make every effort in the Spirit to
be one with the Catholic Church.... Let us pray incessantly for our b~shops,
for upon them rests the heavy responsibility which they must exercise now of
recognizing the voice of the Lord among us.... We must be in harmony with the
bishop and pastor, wherever possible cooperating
with them in their pastoral, supporting them with our prayer, but also sharing
with them our discernment and vision of the Lord's plan for the renewal of the
Church."[43]
We see, then, a summary of Charismatic views
presented to us by one of its foremost exponents, or rather, should we say, a
compendium of errors that has been consistently anathematized by Papal
Encyclicals and Ecumenical Canons of the Traditional Church. Even a "penny
catechism Catholic" knows that he cannot worship in common with heretics,
that "renewal" involves gettmg rid of the old man," and not
creating a "new humanity," that salvation is an individual affa~r,
and not a community experience, and that Catholicism was perfectly viable
before the Charismatics brought to the Church their modernist "discernment
and vision."
Yet despite all this, the
Pentecostal vision can be said to be consistent with Vatican 11. Consider the
following quotations taken from the "Pastoral Constitution on the Church
in the World":
"It has pleased God to
men holy and save them not merely as individuals without any mutual bonds, but
by making them into a single people, a people which acknowledges Him in truth
and serves Him in holiness. So from the beginning of salvation history He has
chosen men not just as individuals, but as members of a certain community.
"
Thus we are witnesses of the
birth of a new humanism, one in which man is
defined first of all by his
responsibility towards his brothers and towards history..."
And again from the "Decree on
Ecumenism:"
"The brethren divided
from us also carry out many of the sacred actions of the Christian religion.
Undoubtedly in ways that vary according to the condition of each church or
community, these actions can truly engender a life of grace and can be rightly
described as capable of providing access to the community of salvation."
The Charismatic religion can
thus claim, with justice, to be the full flowering of the religion of the
"New" and "Post‑Conciliar" Church. It is no wonder,
then, that it has received the approbation and blessing of the hierarchy and
even of the Pontiff. The Pope himself had warmly greeted the Pentecostals and
addressed them directly. While voicing certain vague cautions, he stated:
"You have gathered here
in Rome under the sign of the Holy Year; you are striving in union with the
whole Church for renewal‑spiritual renewal, authentic renewal, renewal in
the Holy Spirit. We are pleased to see signs of this renewal; a taste for
prayer, contemplation, praising God, attentiveness to the Holy Spirit, and more
assiduous reading of the Holy Scriptures. We know likewise that you wish to
open your hearts to reconciliation with God and your fellow men." Paul VI,
May 19, 1975
And to the leaders of the movement he directly
stated:
"We are very interested
in what your are dong. We have heard so much about what is happening among you.
And we rejoice." Observatore Romano,
Oct. 11, 1 975
If any doubt about the
Pope's attitude remains, one has but to recall that Cardinal Suenens had stated
that, "should Paul VI request it, he would, in obedience, immediately
dissociate himself from the movement." Such a request had never been made.
The Catholic hierarchy has
been, with few exceptions, highly supportive of the movement. Cardinal
Willebrands has stated that "the mission of the charismatic renewal is to
remind all the people of God that we all belong with Jesus Christ, baptized in
Him ‑ that we have received the gift of the Spirit." Cardinal
Suenens, whose attitude has been noted above, is considered to be a
"leader," and his book "A New Pentecost" is in every way an
open endorsement of the movement and its ideas. The National Conference of
Catholic Bishops (in America‑the Committee on Doctrine) endorsed the
movement and, while noting "certain cautions," stated that it
"should at this point not be inhibited, but allowed to develop." Six
of the seven American Cardinals have responded to the movement in a
"positive pastoral way." Cardinal Dearden of Detroit and Cardinal
Kroll of Philadelphia (as indeed the Pope himself) have celebrated special
Pentecostal charismatic liturgies in their cathedrals. Many of the Bishops are
openly involved with the movement, and perhaps half the active clergy on the
parish level consider themselves to be Pentecostals. What is perhaps even more
serious is that many of the Pentecostals have declared themselves to be qualified
spiritual directors. Since the bishops allow almost anyone who is interested in
spiritual direction to become involved in this aspect of the
"ministry," this has allowed the seeds of the movement to be
disseminated within the heart of the few contemplative houses that are left in
the New Church.[44]
Voices raised in protest
have been few. Archbishop Robert J. Dwyer has stated that he "considers
Pentecostalism to be one of the most dangerous trends in the Church of our
time, closely allied in spirit with other disruptive and divisive movements,
threatening great harm to her unity and damage to countless souls;" but,
everyone knows what happened to his now famous letter to the Pope. Warnings
from those who have departed from the movement are likewise ignored. Dr.
Josephine Ford, a former leader, left because she found in the movement an
excess of "spiritual arrogance," and the "spirit of Protestant
sectarianism."[45]
Dr. William Story, who was responsible for bringing the "spirit" to
Notre Dame from the initial group of thirty at Duquesne University, has also
left and warned that the movement contained "most grave dangers,"
"theological errors," and standards "incompatible with authentic
Catholic tradition." Despite all this, the movement continues to spread
and even where formal affilitation does not occur, its ideas diffuse in rampant
fashion.
We see, then, that the
barriers are down and the fortress has been breached. As St. John Fisher said
to his apostate colleagues, "The fort is betrayed even of them that should
have defended it." The battle standards of the enemy have been carried to
the walls; and what is written on these standards? One finds such catch phrases
as "renewal," "the authentic Church," "Dynamic
religion," "Experiencing the Spirit," "Charisms for the
common man," "A New or Second Pentecost," (what is wrong with the
first one?) "Openness" and "Community."
Believe me, dear reader, the
Holy Spirit bloweth where it will, but it does not leave a smell of flatus and
boiling sulphur behind it. It bloweth when it will and has throughout all time,
but it is always the same spirit that bloweth. It is not new, nor is it likely
to adapt itself to the aberrant ways of modern man. Whatever all this new
"evangelical" religion is, one thing is clear‑IT IS NOT
CATHOLIC. No Catholic can hold that the Holy Spirit either derives, or is
activated, from sources outside the Church. No Catholic can submit himself to
rites and rituals that are not of ecclesiastical and ultimately of apostolic
origin. No Catholic can allow himself to be involved in the gibberish of
glossolalia..
No Catholic can accept a
faith which is purely "experiential" and without doctrinal
foundation. No Catholic can hold that salvation is not an individual affair. No
Catholic can actively participate with non‑Catholics in acts of worship
(did not Christ and the Apostles tell us how we should worship?), and finally,
no Pentecostal can deny that every one of the above criteria are demanded of
the followers of this new sect. If our hierarchy sees no problem in all this,
then plain and simple, they are not Catholic! Those who are "born
again" Christians are born again, but not within the womb of Holy Mother
Church, for those within Her received their second birth at Baptism. We, as
Catholics, would do well to recall the words of St Augustine:
"Only the Church [of
all times] is the Body of Christ of which He is the Head and Savior. Outside of
this Body the Holy Ghost does not vivify anyone. Those who are outside of the
Church [of all times] do not have the Holy Ghost: let he who wishes to have the
Holy Ghost be vigilant so that he does not land outside the Church [of all times]."
Letter 185 and Treatise on St. John.
[16] The phrase "authentic renewal" as applied to this movement is Paul VI's ‑ the complete quote is given later in the paper. Ralph Martin, The Spirit of the Church, Paulist Press: New York, 1976.
[17]
The nature of the
Cursillo movement would require separate documentation, a difficult task both
because it poses as a conservative spiritual movement, and because of it is
"secretive" in character. It has been condemned in an Encyclical
letter by Bishop Meyer (in Brazilo) who has demonstrated its modernist and
Teilhardian outlook. Dr. DeTar (TAN Books) has also been able to show its
connections with the Communist movement. It has branches in other Christian
denominations under a variety of names. One suspects that the "inner
circle" of the Charismatics are deeply involved with this suspicious
organization, and that the Cursillos recruit new members from among Charismatics.
[18]
Ralph Martin, op cit.
[19]
"Glossolalia,"
or speaking with tongues which is discussed below.
[20] In a certain sense the movement dates back to Wesley, the founder of Methodism, who wrote about the “interior witness of the Spirit.” The concept of “extra-ecclesial” inspiration with the Holy Spirit of course dates back to the Palagians and the Montanists. To disagree with the Pentecostals is to refuse to accept (their) Holy Spirit.
[21]
The Cross and the Switch Blade, Pyramid Books, New York, 1964, 1973
[22]
Quoted in Pentecostalism chez les catholiques, Rene
Laurentin, Beauchesne, Paris, 1974
[23] These early Catholic Pentecostals felt something was lacking in the Cursillo movement and sought that “something extra” from the Pentecostals. It is also quite possible that they saw the Pentecostal movement as a means of spreading their Cursillo ideology. Certainly, the remarkable success of Pastor David Wilkerson among the New York drug addicts is worthy of respect. His achievement is however, not more remarkable than that of the Black Muslims, and other similar groups. The history of the Church is replete with similar achievements – to mention only Mother Theresa of Calcutta – and this without the imposition of some “extra-ecclesial” rite or questionable validity. For a Catholic to seek a “rite” outside of normal channels is truly extraordinary, and not without certain clear spiritual dangers.
[24]
James Connelley,
O.S.C. "The Charismatic Movement" in As the Spirit Leads Us, Paulist Press, New York, 1971
[25] Keven Ranaghan, "Catholics and Pentecostals Meet," ibid
[26]
Msg. Knox, Enthusiasm, Oxford Univ. Press: London, 1960. This is a most important book and one
every Pentecostal – indeed every Catholic involved in dealing with such cults,
should be familiar with.
[27] "As the Spirit Leads us," op. cit.
[28] "As the Spirit Leads us," op. cit
[29] Father Donald Gelpi, S.J., Charism and Sacrament, Paulist Press, N.Y., 1976
[30] Ralph Martin, Sent by the Spirit, Paulist Press, N.Y., 1976.
[31]
Father
Edward D. O'Conner, C.S.C., The
Pentecostal Movement in the Catholic Church, Paulist Press, N.Y., 1974
[32] Rev. Vincent M. Walsh, A Key to Charismatic Renewal in the Catholic Church, Abbey Press: St. Meinrad, Ind. 1976.
[33] Father Gelpi, Charism and Sacrament, op cit. And Can you Institutionalize the Spirit? In Pentecostal Catholics, Ed. Robert Meyer.
[34] Op. cit.
[35] James E. Bryne, Living in the Spirit, Paulist Press: N.Y., 1976.
[36] Op cit.
[37] Rev. Vincent Walsh, A Key to Charismatic Renewal in the Catholic Church, Abbey Press, St. Meinrad, Ind., 1974
[38] Rev. Msgr. R. A. Knox, "Enthusiasm" Oxford Univ. Press: London, 1950 and 1976.
[39] Dom Peter Flood, O.S.B., "Pentecostalism: Montanism, the Forerunner" in Christian Order. Vol. 16, No. 5, May, 1975.
[40] Herbert Thurston, S.J., “The Mystical Phenomena of Mysticism” Regnery: Chicago, 1952
[41] Enthusiasm, op. Cit
[42]
One notes in passing
the similarity of Ranaghan's phraseology with the following: "God's plan
is dedicated to the unification of all races, religions and creeds. This plan,
dedicated to the new order of things, is to make all things new ‑ a new
nation, a new race, a new civilization and a new religion, a non‑sectarian
religion" (C. W. Smith expressing the views of the Supreme Council 33rd degree Scottish Rite Freemasonry) and the words of the ex‑Abbe
Roca, also a Freemason, who said "There will be a New Religion, a New
Dogma, a New Ritual and a New Priesthood..."
[43] Both passages are taken from Kevin Ranaghan, "The Lord, the Spirit and the Church" in The Spirit of the Church by Ralph Martin, op. cit.
[44] Statements in this paragraph are from Ralph Martin's The Spirit and the Church, op.
[45] Quoted by George O’Toole, op. cit.