Refashioning Reality – Quote by D.Q. McInerny

From an article written by D.Q. McInerny, Ph.D., Professor of Philosophy, Our Lady of Guadalupe Seminary, FSSP, titled “Refashioning Reality.”

“Protagoras was an ancient Greek philosopher who made the bold claim that “man is the measure of all things.”  No, Mr. Protagoras, man is not the measure, he is the measured; he is measured by nature, by the objective order of things.  And whenever he forgets that, whenever he begins to think that his ideas are the standards by which the world is to be ordered, then he becomes a foreigner to truth.  He may persuade himself, in his pride, that he is the master of nature, the dictator of reality, but what in fact has happened – and he is always the last to see this – is that he has become the deluded denizen of a make-believe world.”

Traditional Latin Mass v Novus Ordo Mass

Below is a comment taken from an article written about the FSSP.  We thought its explanation of the differences between the Latin Mass and the New Mass was worthy of highlighting.

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The Latin Mass is often called the Tridentine Mass–a reference to the Council of Trent which codified it under Pius V. It is a misnomer which glosses over the actual antiquity of the Canon of the Mass–the central and most essential part– which goes back at least 1500 years. It grew organically through the centuries from the earliest days of Christianity but its Canon has remained constant.

The Novus Ordo, on the other hand, was invented after Vatican II, modeled after the Lutheran Last Supper Service (almost word-for-word) and hides the two essential doctrines that make a Mass truly Catholic–the Real Presence of Christ in the Eucharist by means of the Consecration, and the Propitiatory Sacrifice of Christ to the Father.

After Vatican II emphasis of the Novus Ordo was placed on the meal aspect of the Mass rather than on its propitiatory sacrificial nature. The “sacrifice of thanksgiving and praise” which the Novus Ordo claims is its “sacrifice” is actually an ancient way of saying grace–since even pagans began their meals by throwing scraps of food into the fire as an offering to the gods.

Propitiatory sacrifice, on the other hand, which Trent insisted upon, was the sacrifice of Christ Himself to the Father in propitiation for our sins. This is at the heart of the old Mass. It’s why there’s a high altar–similar to where ancient Hebrew priests slew lambs in sacrifice to God; it’s why the altar faced east–toward the rising sun, symbolic of the Father. It’s why the sacrificer is a real priest, not a mere presider.

The Novus Ordo eliminates the high altar. It substitutes a table for the altar–and the priest–now a presider and one of the people–faces the assembly and is no longer set apart as sacred. The Tabernacle has been removed from its central location reminding us of Christ’s Real Presence in the Eucharist–to Whom we used to genuflect before entering a pew.

Without this reminder of the Real Presence propitiatory sacrifice is simply ignored. It may be happening, but no attention is paid. It’s why shows of adoration have been reduced and why kneeling for Communion is discouraged and why the Eucharist is distributed casually in the hand. It’s why the entire liturgy has been systematically desacralized.

Whereas with the Old Mass we might claim lex orandi, lex credendi (“the law of praying is the law of believing”), the New Mass hides its Catholic nature to appear similar to a Protestant high church liturgy. Protestants abhor both Catholic doctrines–the Real Presence and Propitiatory Sacrifice. The Novus Ordo was invented to appease them–at great cost to Catholics and the faith.

http://www.catholicworldreport.com/Item/3937/The_Priestly_Fraternity_of_St_Peter_Traditional_Liturgy_Booming_Vocations.aspx

An Interview with Director of Development for The Fraternal Society of St. Peter

A big thank you to writer Jim Graves for writing the article below about the Fraternal Society of St. Peter.  We can personally attest to the solid formation of these manly and masculine Priests and their strong desire for saving souls!  Deo Gratias.

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http://www.catholicworldreport.com/Item/3937/The_Priestly_Fraternity_of_St_Peter_Traditional_Liturgy_Booming_Vocations.aspx
The Priestly Fraternity of St. Peter: Traditional Liturgy, Booming Vocations

June 10, 2015

With priests serving 200 locations in 120 dioceses worldwide—and another 150 men currently in formation—the FSSP’s director of development reflects on the order’s unique apostolate.

Jim Graves

Father Gregory Pendergraft, FSSP is director of development for the Priestly Fraternity of St. Peter and the assistant director of vocations. His work consists of raising the necessary funds to operate the Fraternity’s Our Lady of Guadalupe Seminary in Denton, Nebraska and the North American District House, as well as assisting communities that desire FSSP parishes to realize that goal. He also helps young men discern if they have a vocation to the Fraternity and its particular mission.

He recently spoke with CWR.

CWR: What is the Priestly Fraternity of St. Peter, and how was it first formed?

Father Gregory Pendergraft, FSSP: The Priestly Fraternity of St. Peter is a clerical society of apostolic life of pontifical right, that is, a community of Roman Catholic priests who do not take religious vows, but who work together for a common mission in the world, and whose foundation was directly under Rome rather than in a particular diocese. The Fraternity was founded by a dozen priests and a score of seminarians on July 18, 1988, in response to a growing desire for access to the traditional liturgy and sacraments of the Roman Rite.

CWR: What is the Fraternity’s key ministry or charism? Do you only do parish work, or do you teach in schools and engage in other apostolates?

Father Pendergraft: The mission of the Fraternity is two-fold: first, the formation and sanctification of priests within the traditional liturgy of the Roman rite, and secondly, the pastoral ministration of the priests in the service of the Church. The former is the primary, for it is through priests who are both well-formed and holy that the faithful can be pastorally assisted on their own path to holiness. Both aspects of our mission are focused on and rooted in the Traditional Latin Mass and the sacraments as set forth in the liturgical books of 1962. Schools, camps, and other works often spring forth from our parish communities or are begun where they are needed.

CWR: How large is the Fraternity today?

Father Pendergraft: In the quarter-century since our founding we have grown to more than 250 priests, and we now operate seminaries in both North America and Europe, with more than 150 men currently in formation. We are currently operating at more than 200 locations in 120 dioceses—primarily in Europe and North America, but with active and growing apostolates in Central and South America, Australia, and Africa as well.

CWR: Do you get many requests from bishops to come to their dioceses?

Father Pendergraft: The Fraternity receives several requests each year to establish parishes which serve the Catholics in various dioceses throughout the world.

CWR: How did you personally get involved with the Fraternity?

Father Pendergraft: Like most of our priests, I was introduced to the FSSP when I first attended the Traditional Latin Mass, or Extraordinary Form of the Roman Rite, as it is often called. This form of the liturgy continues to inspire numerous candidates to seek to become priests in one of our seminaries.

CWR: Most Catholics today are not old enough to remember the Church before Vatican II. How are you received by parishioners and priests unfamiliar with the Fraternity or the Church before Vatican II?

Father Pendergraft: Knowledge must precede love. This is no different with the liturgy than it is with anything else. For this reason we try to encourage the faithful to experience the Traditional Mass so that they can see the many graces it has to offer. Interestingly, it is the younger generation among both priests and parishioners who are often most actively seeking the ancient rites of the Church.

As far as a reaction, most often it is the liturgy that speaks for itself. When Catholics have the opportunity to experience this liturgy they are very often intrigued and interested and want to know more about it. Thus, our role is often more that of teaching rather than trying to garner interest. As we are easily identified by the wearing of the Roman cassock, we are received with every emotion possible based on the likes or dislikes of the individual with whom we have contact. Yet, the many friendships we have with the bishops and priests who have visited our parishes and seminaries and the faithful who discover one of our parishes attest to the power of charity and the desire for sanctity to overcome any obstacle.

CWR: How does your seminary education differ from that which your seminarians receive at a typical diocesan seminary in the US?

Father Pendergraft: We currently have more than 150 seminarians in our two seminaries. The formation program at Our Lady of Guadalupe Seminary is seven years long. It consists of the following divisions:

One year of spiritual formation: An initial “year of spirituality” introduces the candidate to the Fraternity, its community life, and a disciplined life of prayer and penance. During this time, the seminarian wears civilian dress and, in close union with his superiors and spiritual director, seeks to discern if he is truly being called to become a priest for our community.

Two years of philosophical studies: In order to study theology, a sound philosophical formation is necessary. As many popes have recommended, the philosophical studies carried out at our seminary are according to the principles and methods of St. Thomas Aquinas. These two years of philosophy are complemented by a number of other subjects such as Latin, Greek, Scripture, fundamental theology, and Gregorian chant. Seminarians are tonsured and receive the cassock at the beginning of their second year and become temporarily incorporated members of the Fraternity.

Four years of theological studies: This is a systematic study of the Catholic faith. The principal work used is the Summa Theologiae of St. Thomas Aquinas. This is augmented by study of the historical and scriptural basis for the Church’s explication of dogma, as well as authentic teaching and development that has taken place in subsequent centuries. In addition to dogmatic and moral theology, exegesis, liturgy, Church history, canon law, and Gregorian chant are also studied during these years. At least a semester of apostolic work is included in the four years.

The emphasis on Thomistic philosophy and theology is a significant difference between our seminary and many others. Another difference is the reception of the minor, as well as major orders (porter, lector, acolyte, exorcist, subdiaconate, diaconate, and priesthood). This systematic integration into priesthood provides graces and blessings along the way toward ordination. At the end of the formation process, the seminarian has progressed through a development of his spiritual and ascetic life within the context of community living.

CWR: Is the Extraordinary Form more work to learn and celebrate than the Ordinary Form?

Father Pendergraft: The Extraordinary Form is celebrated in Latin and therefore requires a working knowledge of the language. It is also a Mass that developed over centuries, and each of the actions and words were very carefully chosen (often by saints). For this reason, the “rubrics” of the Mass are detailed and require practice in order to offer the Mass as it is intended in a worthy manner. For this reason, we offer training classes for priests who wish to learn how to offer the Extraordinary Form of the Mass.

CWR: What do you think the Extraordinary Form liturgy brings to parishes and dioceses? 

Father Pendergraft: The Extraordinary Form liturgy sanctified generations of faithful Catholics in the past and continues its work in the present. The singular beauty and reverence of the Mass and its link to the traditional practices of the Catholic faith help to free us from the bonds of sin and the attachment to the things of the world. A strong emphasis on the need for repentance often inspires a return to the sacrament of confession, which has been called the “forgotten sacrament” in our modern age.

CWR: Do you think it’s unfairly been a source of friction between different factions in the Church?

Father Pendergraft: The rule lex orandi, lex credendi teaches us that the law of prayer is the law of belief. Thus, those who desire to change the doctrines of the Church will always reject anything that seeks to uphold them, whether it be a particular liturgy or even a simple devotion of the faithful.

CWR: What is your relationship with the Society of St. Pius X?

Father Pendergraft: As our founders were members of the Society of St. Pius X there is a relationship built on the love of the traditions of the Faith.

CWR: You had a young Fraternity priest, Father Kenneth Walker, murdered in Phoenix. What effect did that have on the Fraternity, and did it lead to any changes in the lives of your priests in their rectories?  

Father Pendergraft: Father Walker was a devoted priest and his death was a tragedy. Our priests, like all, take reasonable steps to ensure security while, at the same time, living in society and relying on the Providence of God.

CWR: Father Joseph Terra was injured in the attack. How has he recovered?

Father Pendergraft: By the grace of God, Father Terra has recovered well from his injuries.

CWR: As a traditional Catholic priest, when you study issues in American culture and society, what are some of the things that concern you the most?

Father Pendergraft: The loss of the sense of sin and the moral law in general are grave evils of our modern age. These are not new evils, but the modern electronic media have increased their influence dramatically.

CWR: What needs does the Fraternity have, and is the website the best way to get news about the Fraternity?

Father Pendergraft: In order to carry out the work that God and the Church have given us, we need the prayers of the faithful and financial support to continue to form holy and traditional priests to bring the sacraments and traditions of the Faith to every corner of the world. If anyone would like to learn more about the FSSP or to receive our monthly newsletter they can write to: The Priestly Fraternity of St. Peter, 119 Griffin Rd., Elmhurst Township, PA 18444, contact us by email at info@fssp.com or go to our website at www.fssp.com.

Hey Lay Catholics: Its up to you to bring the Latin Mass back

Fr Z provides practical advice below on how to bring the Latin Mass to your parish.  Please read and start working NOW to bring the tradition back to you parish for the sake of your soul and the souls of your loved ones.

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http://wdtprs.com/blog/2015/05/wherein-fr-z-rants-and-cracks-the-whip/

Wherein Fr. Z rants and cracks the whip

I received word a few weeks ago about a move that was to be made in the Diocese of St. Petersburg in Florida, by the local bishop, to reduce the celebration of Holy Mass using the 1962 Missale Romanum.

Now I see that the news is out (HERE).

I am sure that many of you readers here would like to offer your choicest unfiltered and unedited spittle-flecked comments about the Bishop Lynch, of St. Petersburg, who is now 74.  We are not going to do that here.

However, I will comment on a some things.  I hope that you who have traditional leanings will read this and take these words to heart.

First, there may be some things about the St. Petersburg situation that we don’t know.   I note with interest the careful language in Lynch’s letter.  For example, he designates a parish as “a” center for use of the Extraordinary Form.  He doesn’t say “the” center.  Remember, Summorum Pontificum is still law.  Pastors of parishes can, without permission from the bishop, implement Summorum Pontificum in their parishes.

Also, I note that he says “few” people are using the Extraordinary Form.   Okay, there’s “few” and there’s “few”.  “Few” can be a lot less than who go to the Ordinary Form, but the number is growing.  “Few” can be a small number that doesn’t seem to be involved or growing.  There are other options, too.  I don’t know which it is in this case.

Next, Lynch mentions “economic viability”.  Bottom line, if you want to keep a church open, you have to pay the bills.  That means, friends, stick a crowbar in your wallet and pay for what you want!  If you want a priest, nice vestments, regular Mass and sacraments, you have to pay the bills.  No ticky no laundry.  This is a hard fact.   Unless of course you and Father are content with a rock in the field at the edge of the forest.  That might be what we are headed toward in the not too distant future, but for now we have better options if we are willing to work and pay for them.

If people want something badly enough – even a church – they’ll pay and work and sweat for it.

Not only that… SHOW UP.  Be determined to go when things are going on at the parish.  If there are “few” people attending, and, on Sunday, you yawn and stretch and say, “It’s sort of far to drive to get to St. Fidelia. I’ll go to nearby St. Ipsipidsy!”, you haven’t helped the cause.  If you haven’t been showing up, don’t gripe if they point and say “FEW!”.

Also, don’t gripe when they point and say “Few!” if you haven’t been doing your best to bring more people in.  Be inviting.  Bring people.  Try to fill those pews.  You know what?  It isn’t Father’s job to do that.  IT’S YOUR JOB.  You are the people out in the world, commissioned to bring the Gospel to all the corners and edges of your lives and the people you encounter.  Dedicated lay people, with a cooperative priest, can work wonders.  I saw this in, for example, New York at Holy Innocents.  It has taken oodles of time and sacrifice on the part of a few lay people, but that congregation, for the Extraordinary Form, has grown beautifully.   And when you talk to the people who made it happen, they will tell you what it took: show up and bring more people.

Ben Hur 2It drives me crazy when people who have to older Mass get complacent.  Let’s not relax for moment!   It’s time for ramming speed!

Back to the Lynch Letter.  Yes, there are inflammatory phrases.  The bishop clearly does not like the Extraordinary Form.  I suspect as well that he may dislike the people who like the Extraordinary Form.  He doesn’t like the people.  But this wouldn’t be new news.  So, pray for him.  Gang up on him by praying also to his Guardian Angel to help him in these last few days of his term as diocesan bishop.  You might also ask St. Joseph to guide him into making good decisions regarding the people who want the Extraordinary Form.

Moreover, do not forget that the Pontifical Commission “Ecclesia Dei” remains a resource for groups who want to get something going if the local parish priest and the local bishop are less than cooperative.

Which brings me to another point.

The Lynch Letter says that few priests can say the older form of Mass, especially because of their lack of Latin.  Yes, and that is the fault of the bishop and those who trained those priests.  I refer everyone to canon 249 in the 1983 CIC which requires, it doesn’t suggest, that all seminarians be very well trained in Latin.  If they aren’t, then at the time of their ordination, when someone stands up to attest that the men are properly trained, they had better cross their fingers behind their backs, but that requirement is simply being blown off and bishops are to blame.

But this is like crying over spilled milk.  It’s time to get one with business even bishops won’t.  Take a more positive approach, lay people.  Take matters into your own hands. You must get resources into the hands of priests to help them learn the older form.   Keeping in mind that priests have a lot to do, make it easy for them.  Lay it all out on a silver platter for them.  In Madison, where I hang my hat, we have an organization (established before I arrived) to support the spread of the Extraordinary Form.  HERE (please drop in and give a tax deductible donation! – 501(c)(3)).  We recently made an offer to pay for a couple priests to go to the FSSP training workshop and two priests of the diocese took us up on the offer.  You can do the same.  Offer to Father to pay for his trip and training.  It could make all the difference. More priests, more Masses.  But that means that you need to be inviting and helpful for the priest and you have to pay for it.

I guess it depends on how much you want it.

We are now living in a time when people who were hostile to traditional Catholicism (including doctrine) are, after some years of lying fallow, surging back to the fore.   They will wipe you out if they have half a chance.  Don’t give it to them… especially by being known as the “few” who don’t show up.

Remember, a large percent of the men coming into the seminary these days and who are being ordained right now are open to what you want or already onside.   Help them.  Help them help you.

Finally, I suggest that you also review what have written before along these lines (HERE).  Then, do a real examination of your circumstances and make a plan.

¡Hagan lío!