Posted on 05/30/2024 1:46:02 PM PDT by ebb tide
Of all the Catholic truth bombs Harrison Butker dropped on the graduating class of Benedictine College in a commencement address that has generated almost two weeks of vilification and vitriol, one of the most powerful was his endorsement of the Traditional Latin Mass. As Butker explained, “I do not attend the TLM because I think I’m better than others, or for the smells and bells, or even for the love of Latin. I attend the TLM because I believe just as the God of the Old Testament was pretty particular about how he wanted to be worshiped, the same holds true for us today.”
Often those like me who make the switch from the New Mass to the Tridentine Liturgy, discuss the effect the ancient Roman rite has on their experience of the Mass: more opportunity for prayer, greater solemnity, increased reverence for the Blessed Sacrament. Yet Butker’s words remind us that the true beauty of the TLM derives not from the subjective impact it has on the congregant and communicant, but from its objective worth in God’s eyes. This is nothing less than the standard given by Dr. Alice von Hildebrand in her commentary on Liturgy and Personality:
[A]ll liturgies share one central feature: they must aim at glorifying God. The value of a particular liturgy can even be gauged according to the degree of glorification of God it achieves.[1]
That the Living God distinguishes a right way to worship from a wrong way is a Biblical truth that dates back to our oldest ancestors. After all, it was Abel’s sacrifice that was pleasing to God, not Cain’s (Genesis 4:4-5). Sacrifice was central to the Old Testament ceremonies of divine worship, not because God needs our sacrificial offerings, as St. Augustine explained, but because they are essential for us. They are the visible symbols by which we “cleave to God and seek the good of our neighbor for the same end” (City of God, bk. X, ch. 5). And God was indeed very particular as to how these acts were carried out.
For example, every feature of the Tent of the Lord’s presence – the Tabernacle – is prescribed in Exodus 25-30, including the dimensions of the curtained enclosure with its bronze posts and bases, the color and fabrics of the curtained exterior of the Tent, the interior veil separating the Holy from the Holy of Holies, the altars, the materials for the Temple furnishings, the sacerdotal vestments and jewel-studded breast plate for the High Priest, and the exquisite design for the Ark of the Covenant bearing the stone tablets of God’s Law.
The rituals performed under the direction of Aaron, the High Priest, and the Levite priests, are outlined in painstaking detail. Nothing was left to Moses or Aaron’s artistic style, the subjective preferences of the Israelites, or the trends of contemporary culture. There was no ad libbing or freestyling.
When Christ offered Himself up on the Cross, the Old Testament solemnities ceased being necessary, but they didn’t become irrelevant. As St. Paul writes in Hebrews, these rites were “patterns of the heavenly originals.” Archbishop Fulton Sheen characterized Old Testament worship as a dress rehearsal for the main show – the great drama of the Paschal Lamb, which God conceived from the beginning of time.
Sacrificial worship in the Jewish sanctuary looks forward to Christ’s passion, the Christian Church relives it, and both are a shadow of the final Act, in which angels and saints worship without ceasing at the throne of God and His Lamb in the Heavenly City. And if God was hyper-specific about how the sacrificial offerings of bullocks and goats and grains were to take place, how much more exacting must He be with regards to the sacrifice of the body and blood of the Only Begotten, made on the altar under the appearance of bread and wine, in commemoration of the Crucifixion, as Christ commanded us to do, and offered to God alone.
In Summorum Pontificum, Benedict XVI observed from the outset that “Supreme Pontiffs have to this day shown constant concern that the Church of Christ should offer worthy worship to the Divine Majesty.” As for the New and Old rites of the Mass, Benedict emphasized that “these two expressions of the Church’s lex orandi will in no way lead to a division in the Church’s lex credendi (rule of faith); for they are two usages of the one Roman rite.” The problem here is that even if these two divergent liturgies do not ipso facto lead to different rules of faith, they are objectively so different from each other that if God does indeed desire a particular form of worship, it’s hard to fathom that He would – that he could, logically – desire both equally at the same time.
Perhaps nowhere was the juxtaposition between the two forms of the Mass more arresting during the month of May, than in France last week. In Chartres on Pentecost Monday the Traditional Laton Mass was celebrated by Cardinal Gerhard Müller for the 18,000 pilgrims (the average age of which was 23) who participated in the annual pilgrimage from Paris to Chartres.
Meanwhile on Pentecost Sunday, 75 miles north, the Bishops of Ile de France and 11,000 adolescents gathered for the annual Youth Mass in Jambville presided over by Archbishop Laurent Ulrich of Paris.
The former was, well, traditional. Solemn High Mass, ad orientem worship, sacred music, Gregorian chant, splendid vestments, Communion on the tongue, everything focused front, center and upwards, to God, through Christ, with us. As always in the Tridentine liturgy, Mass began with the moving Introibo ad altare, wherein the Priest at the foot of the altar announces his intention, taken from Psalm 42, to offer the sacrifice of the Mass to God.
The latter, frankly, was like a spoof. It’s hard to believe that rockstar processions, neon signs, flashing lights, dazzling stagecraft, stylized crosses, cartoon graphics, and the casual doling out of the Blessed Sacrament, is what the council fathers behind Sacrosanctum Concilium had in mind when they spoke of “keeping to the norms and precepts of ecclesiastical tradition and discipline.”
But more importantly, it’s virtually impossible to find the thread linking the spectacle at Jambville, with the Mosaic tabernacle on the one hand, and the wedding feast of the Lamb on the other. The Holy Sacrifice of the one unchanging Victim, instead of being the climax of the Mass (just as the Lamb slain is the climax of God’s Pascal Drama), was reduced to a sideshow act. The whole affair was more reminiscent of a Protestant mega church worship service or a rock concert at Madison Square Garden than it was of Sinai or Calvary, or a foretaste of the New Jerusalem.
All of this might have remained a largely academic question but for Traditionis custodes, wherein Pope Francis broke with the spirit and letter of Summorum Pontificum and, instead of striving to accommodate the TLM, actively sought to persecute it, and thereby polarize the Catholic faithful. Most hurtful of all, he has allowed himself to be weaponized against the Tridentine liturgy by folks at The New York Times and people like “The View” co-host Sara Haines, who denigrate the TLM and its attendants and, scandalously, invoke the support of Pope Francis himself in so doing.
Traditionalists are not “extremists”, “DIY Traditionalists [sic],” or “backward-looking.” They are Catholics. And their ancient rituals aren’t “dead traditions.” They are the patrimony bequeathed to the descendants of Jacob, of whom Christ the Redeemer is King. The Trads’ greatest offense, and the reason the press is still raking Harrison Butker over the coals, is being, per the New York Times, “one of the most successful movements of the entire post-Vatican II era” in places like France, and, according to The New Republic, “one of the fastest-growing religious movements in [the US].” That’s not good news for the Modernists.
In any case, this so-called “religious battle” is secondary to the main concern. What matters is conforming ourselves to God’s will and worshiping Him as He wants to be worshiped, whether CNN, Rolling Stone, the Jesuits, or even the disgruntled Benedictine nuns (who apparently weren’t buying the flavor of Catholicism Butker was peddling), like it or not. As the Apostle cautions, “who has known the mind of the Lord?” But if it so happened that “the eternal dramatist,” as Fulton Sheen described Him, objected to His chef d’oeuvre – the great drama of the Paschal Lamb – being distorted into some cringey burlesque, then attending the TLM might just make perfect sense.
Well, that was badly put, because it is not a new sacrifice, and the priest does not bring Him down, per se.
So in John 6, starting at verse 25, Jesus reveals this truth, culminating in the line at verse 53 and 54: “Very truly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise them up at the last day.”
After this, many of His disciples left. Note that Jesus did *not* call them back and explain that He was only speaking symbolically.
Given these words of Christ Jesus’, what can we learn? First, that it is necessary for our salvation to “eat His Body... drink His Blood.” Would He not have made some provision for this for future disciples?
Later, at the Last Supper, Christ said: “This is My Body... This is My Blood.” Then He told them to “Do this in remembrance of Me.”
He Himself consecrated bread and wine, saying “This is...” Now, Jesus is The Word, He is God. What He says **actually happens.**
Next He says: “Do this in remembrance of Me.” Now, He has already said that it is necessary to eat His Body and drink His Blood to have life within us; clearly this is how that will happen. This is why later the Bible says “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord’s body.” (1 Cor 11:29)
“Not discerning the Lord’s Body...”
If the apparent bread and wine were merely symbols, how could they be discerned as the Body of the Lord? How could consuming them bring damnation to the partakers?
Remember that God is outside of time. Thus He can easily bring the one and only sacrifice of Christ on the cross to many places and times within time. The consecration is not Christ’s sacrifice done again; it is the same once-occurring sacrifice spread through time and space.
And the priest does not “bring” Christ to the altar; he just creates the circumstances by which the sacrifice is spread to the particular time and space.
11:29)
“Not discerning the Lord’s Body...”
If the apparent bread and wine were merely symbols, how could they be discerned as the Body of the Lord? How could consuming them bring damnation to the partakers?
Remember that God is outside of time. Thus He can easily bring the one and only sacrifice of Christ on the cross to many places and times within time. The consecration is not Christ’s sacrifice done again; it is the same once-occurring sacrifice spread through time and space.
And the priest does not “bring” Christ to the altar; he just creates the circumstances by which the sacrifice is spread to the particular time and space.
And you are ignoring the fact that Jesus said something, and did not reassure the departing followers that He didn’t really mean it.
He said something with meaning, did not say that meaning was not really what He meant, and you re-interpet it as meaning something totally banal instead of an incredibly sublime gift He was giving us.
I don’t understand your reasoning...
I believe you. You have been indoctrinated into believing the Catholic way. It is ingrained.
Jesus many time times spoke in parables or metaphors. At first His Disciples did not understand until they were truly converted. Jesus was about changing the human heart. The New Covenant is about the Holy Spirit coming into us to achieve what God wants. To meet Him on His terms not ours.
The Catholic Church is big on rituals and ceremonies. The New Covenant cuts all through that and gets to the meat of things. The Mosaic Law was abolished on the cross. Now we celebrate life and each other every day in every act. Jesus told Peter to "Feed My sheep" three times. He wasn't talking about food.
My main problem with Catholics is they worship their denomination the way they should worship God.They think there is no salvation apart from the RCC. They indoctrinate people to believe that. None of the Disciples were Catholics, they were Jews. They lived as Jews and died as Jews. They followed the Law and did their best (with the Holy Spirit) to fulfill the Law as Jesus their example did.
I am sorry you feel that way. Being Catholic gives me more than being Protestant ever did.
I believe you. I am sure it does.
All of the Apostles were baptized, all of them were ordained (at the Last Supper), and all of them died as Jewish Christians. And since the only Christian Church in existence was one, holy, catholic, and apostolic, they died as Jewish Catholic Christians.
You really, really didn't understand Galatians. Very little in the Bible even singles out the Ten Commandments as "special", much less "applicable to all Christians".
Their applicability to all Christians was established by the Church as a teaching point because they codify natural (moral) law, which is applicable to all human beings, and was applicable even before the Ten Commandments were given to Moses.
However, you can't get a Saturday Sabbath from natural law -- you need revelation for that -- so it is not part of the moral law, but part of the ceremonial law. Even the rabbis agree that keeping Shabbat is not required of or even permitted to Gentiles.
Make up your mind!
“The Faith of Millions” is a rather antiquated apologetic or popular catechetical book. It is not an authoritative teaching document. You won’t find language like that in the decrees of Trent, or in the catechism of that Council, or in the 1983 catechism, or in Vatican II, etc.
Are you talking present day rabbis or then? Back then Gentiles were considered beyond salvation and worthless. Therefore their opinion wasn't worth a warm bucket of spit.
"The Mosaic Law was abolished on the cross.
Make up your mind!"
I have. I can explain it to you but can't understand it for you. The Mosaic law was handwritten by Moses. Deut. 31:9.
Gods law was wrote by God Ex. 24:12. It lasts forever Ps. 111:7,8 a perfect Law Ps. 19:7 It points out sin (but doesn't save) 1John 3:4 faith establishes this Law Romans 3:31
Do you need more explanations about the differences between Mosaic Law and Gods Law? I know you are well read but really this just isn't that hard to understand IF you have an open mind and heart and yearn for Gods Truth.
Are you saying an ordained Roman Catholic priest is incorrect?
And if so, by what do you determine that by?
They were not Roman Catholic in the slightest degree. No pope. No worship of Mary, etc.
“He was a Jewish Catholic.”
LOL! Maybe Jewish catholic, but not Jewish Catholic.
You mean like God coming down and writing it with His finger in stone? That kind of revelation?
I don't know that and I don't believe that. Catholics are notorious for fabrication. Selling slivers of Jesus cross to suckers or bones and relics of saints. Sale of indulgences. Pay money to pray somebody out of purgatory. Elsies "naughty Pope list".
Now get this bit of twisted logic. Somebody on their way to certain death is congratulating Gods people to NOT worship God on Gods designated worship day. That is the one thing on his mind to martyrdom.
"I don't mind dying but don't worship God on the Sabbath. "Impossible.
Paul very clearly taught that there was no more distinction between Jew and Greek in ethnic terms. That both are now part of the family of God - the greater Israel.
And, no, the Apostles were NOT Sabbatarians - they worshipped the Lord on the Lord’s Day, the FIRST day of the week.
Paul writes that the Sabbath is a shadow of things to come, and that the substance is in Christ. It is clear from this text that Paul, like the Old Testament writers, considered all the Old Testament convocations as inseparable; indeed, in saying that all three are a mere shadow of things to come, he makes no distinction between the first two terms and the third. Paul concludes that the reality lies in Christ. The Greek literally reads: “but the body is of Christ,” meaning that all of our lives and all of our energies need to be submitted to Christ who is ever present to us and that the old covenant convocations such as the Sabbath are no longer binding.
In Paul’s letter to the Romans, written around 57–58, he says, “For one person considers one day more important than another, while another person considers all days alike. Let everyone be fully persuaded in his own mind. Whoever observes the day observes it to the Lord” (Rom. 14:5–6). The apostle is speaking here about the day which is being observed to the Lord, i.e., the day of worship. He notes that this is up to each person to decide. It must be noted, however, that Paul does not specifically mention the Sabbath here.
From these texts it seems clear that Paul considered Sabbath observance a matter of personal conviction that was not important in itself. Moreover, since Paul was presumably responding to the churches in Colossae, Galatia, and Rome about matters which concerned them, it seems clear that some Christians were worshiping on days other that Sabbath in Rome and in Asia Minor around 54–58.
John wrote his gospel in 80 to 90 AD - John wrote how the world had been symbolically created anew in Jesus. One implication of this is that with the passion, death, and resurrection of Christ one eternity had ended and another had begun. God could therefore abrogate an everlasting law and still not contradict himself.
There is widespread belief among Christian scholars that the institution of Sunday worship occurred in the apostolic or post-apostolic age in commemoration of the Resurrection.
"Upon the first day of the weekσαββατων let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come" (1 Cor. 16:2 AV).
The Corinthians were commanded by Paul to meet on the first of the week and have their tithes ready to be gathered each week.
The whole week is a heptad, a bundle of seven, a week of days, a "sabbath" of days, wherein the last day for Jews was set aside for rest from work. But the evenin of that last day is the first day of a new sabbath of days, hence it is also a (new) sabbath.
If you are a sabbatarian, avvording to the law you musy stay at home, go no place, and do no woek. But also if you wish to thus come inder the Law, you must obey the law, all of it, without fail. And doing so will send you to Hades/Hell in it in any way. You cannot be a Christian and be a sabbatarian.
Greeting
Priest: In the Name of the Father and of the Son and of the Holy Spirit. (Matt. 28:19)
People: Amen (1 Chr 16:36)
Priest: The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. (2 Cor 13:13)
People: And also with you.
Penitential Rite
All: I confess to almighty God, and to you my brothers and sisters, that I have sinned through my own fault. (Jas. 5:16) In my thoughts and in my words, (Rom. 12:16) In what I have done and what I have failed to do; (Jas 3:6) and I ask the Blessed Virgin Mary, all the angel and saints, and you, my brothers and sisters, to pray for me to the Lord our God. (1 Thess 5:25)
Priest: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life. (1 John 1:9)
People: Amen (1 Chr 16:36)
All: Lord have mercy. (Tb 8:4) Christ have mercy. (1 Tim 1:2) Lord have mercy.
Gloria
All: Glory to God in the highest, and peace to his people on earth. (Luke 2:14)
Lord God, heavenly King, almighty God and Father, (Rev 19:6)
we worship you, (Rev. 22:9) we give you thanks, (Eph. 5:20)
we praise you for your glory. (Rev 7:12)
Lord Jesus Christ, only Son of the Father, (2 John 3)
Lord God, Lamb of God, you take away the sin of the world:
have mercy on us; (John 1:29)
You are seated at the right hand of the Father, receive our prayer. (Rom 8:34)
For you alone are the Holy One, (Luke 4:34)
You alone are Lord, You alone are the Most High, Jesus Christ. (Luke 1:32)
with the Holy Spirit, in the glory of God the Father. (John 14:26)
[The Liturgy of the Word consists of four readings from Scripture: the first is typically from the Old Testament, the second a psalm, followed by a reading from one of the epistles. Finally, the Gospel is proclaimed during which the people stand out of respect for the Word. The chosen readings change daily.]
A Sermon on the readings follows.
(2 Tim 4:1-2)
Profession of Faith
All: We believe in one God, the Father Almighty, maker of heaven and earth, (Gen 14:19) of all that is seen and unseen. (Col 1:16) We believe in one Lord Jesus Christ, the only Son of God, (Luke 1:35) eternally begotten of the Father, God from God, Light from Light, True God from True God, begotten not made, one in being with the Father. (Heb 1:3) Through him all things were made. (John 1:2-3) For us men and for our salvation he came down from heaven: (John 3:13) by the power of the Holy Spirit he was born of the Virgin Mary, (Matt 1:18) and became man. For our sake he was crucified under Pontius Pilate, (John 19:16) he suffered, died and was buried. On the third day he rose again in fulfillment of the Scriptures. (1 Cor 15:3-4) He ascended into heaven (Luke 24:51) and is seated at the right hand of the Father. (Col 3:1) He will come again in glory to judge the living and the dead (2 Tim 4:1) and his kingdom will have no end. (Luke 1:33) We believe in the Holy Spirit, the Lord, the giver of Life, (Acts 2:17) who proceeds from the Father and the Son. (John 14:16) With the Father and Son he is worshiped and glorified. He has spoken through the prophets. (1 Peter 1:10-11) We believe in one holy, catholic and apostolic Church. (Rom 12:5) We acknowledge one baptism for the forgiveness of sins. (Acts 2:38) We look for the resurrection of the dead and the life of the world to come. (Rom 6:5) Amen.
[The gifts are brought to the altar. These include the bread and wine and the offering collected from the people.] (Malachi 3:10)
Priest: Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. (Eccl. 3:13) It will become for us the bread of life. (John 6:35)
People: Blessed be God forever. (Ps 68:36)
Priest: Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink. (Luke 22:17-18)
People: Blessed be God forever. (Ps 68:36)
Priest: Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father. (Heb. 12:28)
People: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our sake and the good of all his Church. (Ps 50:23)
Eucharistic Prayers
Priest: Lift up your hearts.
People: We lift them up to the Lord. (Lam 3:41)
Priest: Let us give thanks to the Lord Our God. (Col 3:17)
People: It is right to give him thanks and praise. (Col 1:3)
Preface Acclamation
All: Holy, holy, holy Lord, God of power and might, heaven and earth are full of your glory. (Is 6:3) Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. (Mark 11:9-10)
Eucharistic prayer
[There are four of these, based on ancient prayers of the Church. Eucharistic Prayer Two follows as an example:]
Priest: Lord, you are holy indeed, the fountain of all holiness. (2 Macc. 14:36) Let your spirit come upon these gifts (water and wine) to make them holy, so that they may become the body and blood of our Lord Jesus Christ. Before he was given up to death, (Phil 2:8) a death he freely accepted, (John 10:17-18) he took bread and gave you thanks. He broke the bread, gave it to his disciples, and said: Take this all of you, and eat it: this is my body which will be given up for you. When supper was ended, he took the cup. Again he gave thanks and praise, gave the cup to his disciples, and said: Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this is memory of me. (Mark 14:22-25) Let us proclaim the mystery of faith.
All: Dying you destroyed our death, rising you restored our life, Lord Jesus, come in glory. (Heb 2:14-15)
Priest: In memory of his death and resurrection, we offer you, Father, this life-giving bread, this saving cup. (John 6:51) We thank you for counting us worthy to stand in your presence and serve you. May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit. (1 Cor.10:17) Lord, remember your Church throughout the world; make us grow in love together with our Pope and our bishop, and all the clergy. Remember our brothers and sisters who have gone to their rest in the hope of rising again: bring them and all the departed into the light of your presence. (2 Macc 12:45-46) Have mercy on us all; make us worthy to share eternal life with Mary, the virgin Mother of God, with the apostles and with all the saints who have done your will throughout the ages. May we praise you in union with them, and give you glory though your Son, Jesus Christ. (2 Thes 1:4-5) Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever.
All: Amen. (Rom 11:36)
Communion Rite
The Lord's Prayer:
All: Our Father who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. (Matt 6:9-13)
Priest: Deliver us, Lord, from every evil and grant us peace in our day. In your mercy keep us from sin and protect us from all anxiety as we wait in joyful hope for the coming of our savior, Jesus Christ. (John 17:15)
All: For the kingdom the power and the glory are yours, now and forever. Amen
Priest: Lord Jesus Christ, you said to your apostles; I leave you peace, my peace I give to you. (John 14:27) Look not on our sins, but on the faith of your Church, and grant us the peace and unity of your kingdom where you live forever and ever.
Priest: The peace of the Lord be with you always! (John 20:19)
People: And also with you!
[The priest then directs the people to exchange a sign, such as a handshake or a kiss, or a word of God's peace to one another.]
Breaking of the Bread
All: Lamb of God, you take away the sins of the world: have mercy on us. Lamb of God, you take away the sins of the world: have mercy on us. Lamb of God, you take away the sins of the world, grant us peace. (John 1:29)
Communion
Priest: This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper. (Rev. 19:9)
People: Lord, I am not worthy to receive you, but only say the word and I shall be healed. (Matt 8:8)
[Communion is distributed to the faithful at the altar by the priest and lay ministers.] Dismissal Priest: Blessed be the name of the Lord. Now and forever. (Dan 2:20) May almighty God bless you, the Father, and the Son, and the Holy Spirit. (Luke 24:51) Go in peace (Luke 7:50) to love and serve the Lord. (2 Chr 35:3)
[During the blessing the people make the Sign of the Cross, the traditional sign of the baptized and a public sign of their belief in the power of God.]
People: Thanks be to God. (2 Cor 9:15)
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