Posted on 06/04/2004 12:00:16 PM PDT by AskStPhilomena
In his explanation for the decision, Maida cited the growing influence of schismatic groups within his archdiocese.
"We have much activity by schismatic churches in the Archdiocese. We have children in our Archdiocese attending schismatic schools and being drawn away from the Church. Some of our faithful are crossing the border to go into Windsor or other dioceses for the celebration of this Mass," the cardinal is quoted as stating.
Maida did not mention at the meeting that in addition to laity joining schismatic groups, he is also faced with a major emigration of seminarians from the archdiocese, and the crisis shows no signs of abating. In the year 2007 there is only one man scheduled to be ordained for the Archdiocese of Detroit, a native-born Filipino.
During the meeting Auxiliary Bishop Walter Hurley said the Tridentine Mass may be allowed in two parishes before the fall, but neither the parishes nor the frequency of the Masses has been decided.
Hurley is quoted as stating, "We are not looking to catechize new generations into the Tridentine Rite, but we are seeking to respond to those people who have identified this as a pastoral need In moving in this direction, there are certain things that must take place as we proceed. The first is that Vatican II, its authenticity, and its liturgical reforms have to be accepted as a legitimate work of the Holy Spirit in the life of the Church. We do not want to set up something that would be divisive. We are not seeking to undermine or unravel the reforms of the Council."
The celebration of the Tridentine Mass will be coordinated under the auspices of the Archdiocesan Worship Office. "We do not want to see this as a work of a specific group of people, but rather an extension of Cardinal Maida's ministry as chief shepherd of the Archdiocese," Hurley is quoted as saying. "… All of our regional auxiliary bishops have indicated their willingness to celebrate this liturgy. The framework here is pastoral. We will not identify this as a "specific niche" of a parish; rather, this is simply something that would be offered at a parish."
The decision has been met with guarded optimism by those who have worked for the Tridentine Rite in the archdiocese, mainly because the rite – until now -- has been bitterly opposed by Maida and his chancery since Maida arrived as archbishop in Detroit in 1990. Additionally, the auxiliary bishop and chancery staff who are implementing his new decision are long-time chancery veterans who have no track record whatsoever of embracing traditional initiatives.
Many suspect the Tridentine Mass may be sparingly offered at small parishes in inconvenient locations, perhaps even in parishes hostile to traditional aspirations.
For at least the last 15 years there have been hundreds, if not thousands of requests to Maida to grant permission for the Tridentine Mass. A group of Catholics in the early 1990s filed a canonical lawsuit in the Signatura, the Vatican Court, to force Cardinal Maida to abide by Eccleiasia Dei, in which Pope John Paul II pleaded with the world’s bishops to allow a "generous application" of the indult for the Tridentine Mass. The St. Joseph Foundation assisted in that effort.
Maida opposed the lawsuit vigorously, and the legal effort ended when the Vatican ruled that with the death in 1994 of Thomas Marshall, the main signer of the complaint, the rest of signers of the petition to Rome had no standing to pursue the case.
It is noteworthy that the primary opponent of the Tridentine Mass at that time was Fr. Gerald Shirilla, professor at Sacred Heart Major Seminary and director of the Worship Department. Fr.Shirilla told a reporter for the Michigan Catholic that, regarding those who want the Tridentine Mass, "We have to fight them tooth and nail."
Fr. Shirilla was relieved of his post in 1993 when he was identified as a serial child molester, who favored young altar boys, going back more than 20 years. He never quite lost favor with Cardinal Maida, however, and was secretly re-assigned seven years later as pastor of a parish in the Diocese of Gaylord, Michigan.
Meanwhile, as the cardinal and his priests argue about the merits of the Tridentine Mass, the Detroit chapter of gay organization Dignity continues to hold its weekly Masses at Marygrove College every Sunday, and openly advertises that priests of the archdiocese celebrate its Masses. Priests of the archdiocese have never been forbidden to celebrate those gay Masses.
Cardinal Maida has always had different standards for different groups throughout his tenure in Detroit.
(Excerpt) Read more at cruxnews.com ...
There were 9 Ordained last Saturday, several from the Arch-diocese of Detroit, one from Gary Indiana, one from Marquette. I think the article is referring to the year 2007. This could change as occasionally seminarians will decide to leave their order and become diocesan priests, one of the new Detroit priests did just that.
Also, the Cardinal has allowed several very conservative orders (Canons Regular of the Holy Cross and Miles Christi)to work within the diocese. There are 2 Miles Christi Brothers who are seminarians right now and they will remain in the Detroit area. In total there are around 80 seminarians at Sacred Heart but I am not sure how many are from the Arch-diocese and how many are from other diocese like Gary Indiana.
"Logistically, Tridentine Masses cannot replace regularly scheduled Novus Ordo Masses."
Nonsense. Every Novus Ordo replaced a regularly scheduled Tridentine.
"You really have six Masses on Sunday?"
Yup, six full masses, down from at least 24 full masses in the same area in 1965. All hail the great destroyer of faith, the Novus Ordo Mass.
I know what the Cardinal has done recently (last 5 or 6 years), has upset many of the preists in Detroit so much so that Bishop Gumbleton is trying to form a reisistance to what he sees as a "dimming" of the vision of Vatican II. He is also upset that liberal theologians who "enliven" Catholic thought are no longer invited to speak in the Arch-diocese. I would question that but I am sure the CTA crowd has suffered.
The fact a priest got ordained from the Grotto must disturb the CTA crowd. One thing I notice in my diocese is often the most liberal priests are sent to the most well off suburban parishes, while the older inner city parishes have the conservative pastors, is it the same in Detroit? The connection to suburban $$$$ is one reason why the CTA crowd has held on as long as they have.
6 seminarians from one parish? How traditional is it?
BUMP
RITES
A Rite represents an ecclesiastical, or church, tradition about how the sacraments are to be celebrated. Each of the sacraments has at its core an essential nature which must be satisfied for the sacrament to be confected or realized. This essence - of matter, form and intention - derives from the divinely revealed nature of the particular sacrament. It cannot be changed by the Church. Scripture and Sacred Tradition, as interpreted by the Magisterium, tells us what is essential in each of the sacraments (2 Thes. 2:15).
When the apostles brought the Gospel to the major cultural centers of their day the essential elements of religious practice were inculturated into those cultures. This means that the essential elements were clothed in the symbols and trappings of the particular people, so that the rituals conveyed the desired spiritual meaning to that culture. In this way the Church becomes all things to all men that some might be saved (1 Cor. 9:22).
There are three major groupings of Rites based on this initial transmission of the faith, the Roman, the Antiochian (Syria) and the Alexandrian (Egypt). Later on the Byzantine derived as a major Rite from the Antiochian, under the influence of St. Basil and St. John Chrysostom. From these four derive the over 20 liturgical Rites present in the Church today.
Western Rites and Churches
Immediately subject to the Supreme Pontiff as Patriarch of the West
ROMAN (also called Latin)
The Church of Rome is the Primatial See of the world and the Patriarchal See of Western Christianity. Founded by St. Peter in 42 AD it was consecrated by the blood of Sts. Peter and Paul during the persecution of Nero (63-67 AD). It has maintained a continual existence since then and is the source of a family of Rites in the West. Considerable scholarship (such as that of Fr. Louis Boyer in Eucharist) suggests the close affinity of the Roman Rite proper with the Jewish prayers of the synagogue, which also accompanied the Temple sacrifices. While the origin of the current Rite, even in the reform of Vatican II, can be traced directly only to the 4th century, these connections point to an ancient apostolic tradition brought to that city that was decidedly Jewish in origin.
• Roman - The overwhelming majority of Latin Catholics and of Catholics in general. Patriarch of this and the other Roman Rites is the Bishop of Rome. The current Roman Rite is that of the 1969 Missale Romanum, to be published in a third edition in 2001.
- Missal of 1962 (Tridentine Mass) - Some institutes within the Roman Rite, such as the Priestly Fraternity of St. Peter, have the faculty to celebrate the sacramental rites according to the forms in use prior to the Second Vatican Council. This faculty can also be obtained by individual priests from their bishop or from the Pontifical Council Ecclesia Dei.
- Anglican Use - Since the 1980s the Holy See has granted some former Anglican and Episcopal clergy converting with their parishes the faculty of celebrating the sacramental rites according to Anglican forms, doctrinally corrected.
• Mozarabic - The Rite of the Iberian peninsula (Spain and Portugal) known from at least the 6th century, but probably with roots to the original evangelization. Beginning in the 11th century it was generally replaced by the Roman Rite, although it has remained the Rite of the Cathedral of the Archdiocese of Toledo, Spain, and six parishes which sought permission to adhere to it. Its celebration today is generally semi-private.
• Ambrosian - The Rite of the Archdiocese of Milan, Italy, thought to be of early origin and probably consolidated, but not originated, by St. Ambrose. Pope Paul VI was from this Roman Rite. It continues to be celebrated in Milan, though not by all parishes.
• Bragan - Rite of the Archdiocese of Braga, the Primatial See of Portugal, it derives from the 12th century or earlier. It continues to be of occasional use.
• Dominican - Rite of the Order of Friars Preacher (OP), founded by St. Dominic in 1215.
• Carmelite - Rite of the Order of Carmel, whose modern foundation was by St. Berthold c.1154.
• Carthusian - Rite of the Carthusian Order founded by St. Bruno in 1084.
Influences on the Maronite Liturgy
The Maronite Church in its liturgy is fortunate in being the heir of at least two rich traditions, those of Edessa and Antioch. The Church of Edessa traces its origins to the preaching of the liturgical contributors included St. Ephrem and James of Saroug. The first Christian converts to the Church of Edessa included the earliest Jewish-Christians. Therefore, its liturgy is strongly influenced by the world-view of the Bible. As one of the oldest established churches, it developed its prayer forms before being influenced by Greek thought. Our Maronite liturgy today still has many hymns and prayers from St. Ephrem and James of Saroug. The Anaphora of the Apostles (also known as III Peter and by the Syriac word Sharrar), which the Maronite Church shares in common with the Church of Edessa, is the oldest Anaphora in the Catholic Church, and is still found in adapted form as the Anaphora of the Signing of the Chalice on Good Friday.
The Church of Antioch was the ancient See of Peter and developed its liturgy with influences from the Church of Jerusalem. The Maronite Anaphora of the Twelve Apostles represents the oldest tradition of the Church of Antioch. St. John Chrysostom took this Anaphora with him to Constantinople and became the basis of the Byzantine liturgy. As heir to the Patriarchate of Antioch, the Maronite Church represents the Antiochene liturgy in its fullness. Thus, the Maronite Church, in its prayer life, preserves the way of worship of the Apostles and their earliest disciples.
It is fitting that the Maronite name for the divine liturgy is Qorbono in Syriac and Quddas in Arabic. The Syriac term refers to the idea of "offering" and focuses on the sacrificial acts of Christ offering himself, and on our own willingness to render our lives as an oblation. The Arabic term refers to the idea of "making holy" and refers to the fact that in the liturgy the gifts, and by analogy the participants, are divinized by the action of the Holy Spirit.
Maronite Liturgy
Note, however, that according to a 2002 article in San Diego New Notes:
Rome sent apostolic visitors to Lebanon between the 15th and 17th centuries to scrutinize Maronite liturgical texts, "in the period where they started to Latinize everything," Father Mouannes explained. They ordered the Maronites to purge elements from their liturgy deemed heretical, and the Maronites complied, even when obliged to burn liturgical books. However, in doing so, some of the Church's primordial liturgical practices were lost. "That's why, now, in our Mass, we have a lot of similarities with the Latin [Roman rite] Church," he pointed out. "We were Latinized more than the other ones [Eastern rite Churches], because we searched for it. We wanted to show that now we are one with Rome, one hundred percent; we are with the rock." The pre-Vatican II Maronite liturgy was in Syriac, a dialect of Aramaic, the language spoken by Jesus. Eventually Aramaic was largely supplanted by Arabic and Persian. The post-Vatican II Maronite liturgy is evenly divided between Syriac and Arabic. The Maronite rite follows its own liturgical calendar, which incorporates some of the major feast days of the Roman calendar. Since Vatican II the Eastern Catholic churches have been encouraged to reform their liturgies in accordance with their earlier tradition. The Maronites made the first such reforms in 1992 and 1993.
FULL TEXT
Very traditional, it is Sst. Cyril and Methodius in Sterling Heights.
Well, sometimes it's out in the country.
Sink, my man, I regularly attend an NO Mass and sing in the choir for same. I was for 20 years the choir director/organist at a parish which was strictly NO.
So what? That doesn't mean that I have to bow in obeisance to the committee that assembled it, nor their gross distortions of history, nor their crass violations of liturgical principles, not to mention their utterly vapid "translations."
It's valid. But it can be significantly improved. That's why Ratz. talks about 'the reform of the reform.'
Again a most penetrating observation. The similarity of the Tridentine Rite to the Mozarabic, Greek Orthodox, St. James, Uniate Orthodox [of barious stripes], etc., etc., only tells us that the committee which created the NO was on a mission somewhat different from its legitimate charge.
Some would not let the facts get in the way, however....
Although I emailed a friend who actually KNOWS the numbers (no response yet...)---could you comment on the article's mention of "mass emigration" of seminarians from SHMS?
Any truth to this?
Thanks for the numbers. Sorry I didn't see THIS post until after mine...
FWIW, Abp. Dolan is also facing a 'resistance' movement here, and although there's nothing direct and on-paper, it's thought that the Auxiliary (Sklba) and the disgraced ex-Abp, (Weakland) have a hand or two in it...
Call To Action = CTA.
You're a bit young--but you can look this up in the history books. It was Cdl Dearden of Detroit who authorized the first Call To Action conference, IIRC mid-'70's.
The movement is/was also prominent in Chicago, and to a lesser extent in Milwaukee.
They are, for practical purposes, "the usual suspects"--and are now calling themselves FutureChurch; the Boston bunch is more of the same, different name.
Apparently two of the lay leaders of the movement were on Paul VI's artificial birth-control committee and disagreed with the infallible pronouncement in Humanae...thus the genesis of the movement, as these Chicago folks had a fair amount of money and (obviously) were well-connected Catholics.
Wherever there's dissent, you'll find CTA, directly or indirectly.
Sinkspur, we've discussed this before. The Catholics in the pews have no idea that there is a Tridentine Mass available even when it is available in their own diocese. You can't and won't demand something when you don't even know it exists.
I tried to raise awareness of our local Tridentine in my parish... talked to the pastoral associate nun about it (she's the watchdog & the one who wears the cassock [although it's mismatched polyester with sensible shoes]) and I was pretty much shunted to the side.
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