Monday, September 3, 2007

Germany Unrepentant Over Holocaust?

Germany Unrepentant Over Holocaust?



Guy Adams

Dir., ValuesUSA [.net]



I just read the story of how the German government wants to put the parents of six children in jail because they are home-schooling their kids. Juergen and Rosemarie Dudek have already paid a fine over the situation but to the prosecutor in the German state of Hesse, that’s not good enough. A recent World Net Daily article said “A family's failure to follow the mandatory school attendance laws violates not only administrative regulations, but the criminal code.”



Did you catch that? The government of modern day Germany says that it’s a crime to home-school your own kids. In other words, Germany is legislating thought-control. That is the same type of attitudes and practices that were prevalent in pre-W.W.II Germany. That is the same arrogant attitude the Nazis had. That tells me that to some extent, Germany is not repentant over the holocaust because they are marching back to the very same type of practices that led them down that path. How can they be repentant when they act as they did then?



Night of Broken Glass?



Kristallnacht, more commonly known as The Night Of Broken Glass, was when many scholars think that the persecution of Jews in Germany really began in earnest. Most Jewish stores had their windows smashed and many Jewish-owned stores were burned to the ground. That is when the state sanctioned pogrom began. In the end, at least six and a half million Jews were murdered. But before that, thought and speech control was already official state policy so that when the time came to implement the gas chambers, no one spoke out. Germany is approaching that point again.



You might say that such a thing could never happen again. Of course it can, and in 1933 Germans and even most Americans said the same thing. When a government legislates thought and speech control, tyranny is soon to follow. In the recorded history of the world it has always been that way. For example, Communist Russia, Nazi Germany, Imperial Japan, Rome, Iran under the Shah, Cuba under Castro, just to name a few. Is the new German Republic soon to be added to that list? Should Germany persist in persecuting home-schooling parents so that the government can tell the children what to think and what not to say, tyranny is soon to follow.



A person’s actions tell you what they believe. Likewise, a government’s laws tell you what the leaders believe. The WND article says “The philosophy that the government knows best how to raise children is really becoming a worldwide phenomenon," Farris said. "I think Germany represents the edge of the night that's coming.” Indeed. Germany has not learned from the lessons of its own recent history.



You can tell who and what a government opposes by the people they imprison. And Germany is jailing Christian home-schooling parents.



Guy



What can you do?



1) Tell the German Ministry of Education that that putting these parents in jail for home-schooling their children is wrong and reminds you of what was practiced in pre-war Nazi Germany. The German official in charge, who is the Minister of Education for Hesse, is Karin Wolff, and she can be reached at:

Hessisches Kultusministerium, Luisenplatz 10, 65185 Wiesbaden, 06151/17120.



2) Email your support for the Dudeks. Netzwork Bildungsfreiheit is the home-schooling advocacy group that is helping the Dudeks. A supporting email can be sent to the Dudeks via Evelyn Roth, and her email address is Bildungsvielfalt@arcor.de. Other email addresses for this group can be found at:

http://www.netzwerk-bildungsfreiheit.de/html/kontakt.html.



Reference: http://www.worldnetdaily.com/news/article.asp?ARTICLE_ID=55778



Email me at Guy@ValuesUSA.net

Friday, July 13, 2007

How are Fatima and the Tridentine Mass Connected?

I created this blog because the Catholic Monitor Blog for some reason couldn't or wasn't able to post this post and the three posts before this one for almost a week. The article below shows why the end of the ban on the Tridentine Mass is a sign of hope for all people of faith and/or good will.

Fred


FATIMA RECONSIDERED

A Talk by Rick Salbato

Let us pray

In the name of the Father and of the Son and of the Holy Spirit.

Most Holy Trinity, Father, Son and Holy Spirit, I adore Thee profoundly. I offer Thee the most precious Body, Blood, Soul and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges and indifference by which He is offended. But the infinite merits of the Sacred Heart of Jesus and the Immaculate Heart of Mary, I beg the conversion of poor sinners.

O - My Jesus - forgive us our sins. Save us from the fires of hell. Lead all souls to heaven. .

In the name of the Father, the Son, and the Holy Spirit.

Remember those prayers?

Say them everyday?

Did I forget something?

When I was a lot younger I read a book by Emanuel Velikovsky called WORLDS IN COLLISION and another called WORLDS IN UPHEAVAL. I was very much into science and his writings were amazing. A little far out but amazing and logical.

He wrote a scientific theory called "Catastrophic Evolution.

He said that the moon was very young, that Venus and Mars have changed orbits in the very recent history. He predicted that if we ever went to the moon, we would find that the relationship of potassium to argon in the rocks would show that the moon is also very young. He said that the craters on the moon were not made from metiorites but from a molten hot planet that cooled leaving bubbling action remnants like you will find if you boil lead and then let it cool. Round circles will appear that look like craters.

He said that Venus was a hot planet, not a cold one as the scientific world believed.

He said that the cloud cover over Venus were a result of its heat. He made many predictions of what we would find if we ever sent rockets or men into outer space.

No one believed him.

He died before any space shots were ever made. I believed his scientific logic was sound.

But as time went on I forgot about him. Then I saw a book called "Velikovsky Reconsidered" published by a French Scientific Magazine much like Scientific American.

It was amazing. Velikovsky was the only scientist in the world who properly predicted everything that we would discover when we went into outer space. He and he alone, had the right scientific solutions. But even today, he is forgotten.

But this is not what I came to talk about. My talk is on Fatima. Fatima Reconsidered But there is a lot of similarities. I came into this Church because of Fatima. I went from an atheist to a Catholic because of Fatima.

But then - I forgot about it. It happened a long time ago. There are new more important things now. Our Lady --- She is everywhere --- there are messages from Her in almost every country in the world --- almost every state in America. I began to promote all these other apparitions

Then something happened. Messages from one mystic contradicted the messages from another. I began to check all the messages from heaven around the world. There were many that contradicted each other. Then I compared them to Scripture and the Church. There was definitely a problem.

I became disillusioned with all of them and began to doupt all apparitions. But God had other ideas. On the front page of the Union Paper in 1972 there appeared the Official International Pilgrim Virgin Statue of Fatima. The Paper said it was crying. I did not believe it.

Within two hours I was on a plane to New Orleans to see for myself. I met the pastor of the Church, who was also the editor of the "Clarion Herald", Father Romagosa. In his Church, the statue was crying. There were two remarkable miracles.

But there was also a seer, an exile from Poland. This seer was running around saying that the Virgin had appeared many times to her and was giving out messages of why the Virgin was crying. She had been following the statue for many months and the new custodian (only two years) allowed her to travel with the Statue.

But Father Romagosa had more discernment than the custodian did. He invited the seer with the initials AW, into his office and asked if the Virgin could give him a message. She knelt on the floor to pray with the assurance that the Virgin would always appear. Father Romagosa went across the room and sat in a chair and began to read out of a prayer book.

The woman, AW, prayed and prayed and prayed but nothing happened. Finally her face turned demonic and she began to scream at the good Father in a language that only a truck driver would use. She stormed out of the room and drove away so fast that her tires left rubber.

Father Romagosa was reading exorcism prayers from an exorcist book.

The tears were investigated and found to be real human tears. The miracle of the statue was truly from God. It was supernatural. But the woman was not.

Everywhere God performs a miracle or a work of grace, the devil is right behind to defuse, confuse, and disillusion.

I held in my hands the real tears of Our Lady in 1972. I have never been the same since. It gave to me my vocation in life, and taught me how to know the true from the false.

Not long ago I had the great fortune of spending four days with Father Messias Cohiel, Professor of Fundamental Theology, Marinology, Ecclesiology at the Major Seminary of Garda, Portugal. Father Messias is the founder and editor of the magazine "The Messages of Fatima" (The only Fatima approved magazine in the world)

Father Messias was the confidant of LUCIA OF FATIMA, and had a sister who is a nun in the same convent as Lucia of Fatima. He gave four talks to CUF in Detroit and he woke me up. He made me realize that I knew a lot less about Fatima than I though I did. Fatima is not dead. It is not old hat. It is now. Lucia was still living. She was still having visions of Our Lady. Did you know that you could have written to to her. That she would have written back to you. (Dead now)

Lets see what you know about Fatima. What you never knew. What you have forgotten. What never dawned on you when you studied Fatima.

Go back into history with me - all the way to 1884. In 1884 Pope Leo the 13th had a vision while saying Mass at St. Peter’s Basilica in Rome. He saw Satan and Christ talking.

Satan said, "I can destroy your Church. - But I need more time and more power over those who are willing to give themselves over to me."

Christ said, "How much time?"

"100 years"

Christ said, "You have it."

As many of you know this frightened St. Leo so much that he order the prayer to St. Michael said in all the Masses throughout the world. That was October 13th, 1884

Pope Leo 13th then Consecrated the whole world to the Sacred Heart of Jesus

He then created the Feast of the Sacred Heart of Jesus

What happened during those 100 years after POPE LEO’s vision of Aug 15th, 1884...

Cardinal Ratzinger read the Secret of Fatima, and made this statement about it on November 11th, 1984:

"The things contained in this ‘Third Secret’ correspond to what has been announced in Scripture and has been said again and again in many other Marian apparitions."

By 1981 - 73% of the world was Communist

170 million had died since Fatima[1917]

50 million in world war II

115 million under Stalin and Mao

1 million in Afghanistan

1 million in Cambodia

1 million in Vietnam

On May 13th 1981 ( the feast of Fatima) the Pope was Shot...

And on March 25, 1984 Pope John Paul and the bishops throughout the world consecrated Russia and the world to the IHM. Even Russian Orthodox Bishops entered in. A few years later Lucia said, Our Lady has accepted the 1984 consecration and She will keep Her promise."

This was exactly 100 years after the Vision of Pope Leo XIII. When Satan was granted 100 years to try and destroy God’s Church.

What happened after the Consecration on March 25th

Well, two months later, on the Feast of Fatima, May 13, an explosion in Sever-o-mor-ski destroyed 80% of Russia’s missals making them no longer a superpower. America did not know the extent of this explosion.

Again there was another strange happening on Dec 13. An explosion in Siberia destroyed Russia’s largest ammunition base

On Dec 19 Marshal Ustinov, the Minister of Defense died or was killed

Three days later Marshal Sodolov, the 2ed Minister of Defense died

All in 9 months

In March of 1985 (one Year after consecration) President Chernenko died and Mikhial Gorbachev was made President. He was the First Baptized Christian President although still a communist. He instituted glassnoss and perestroika (freedom of the press and freedom of religion) This was the downfall of communism. 15 republics were freed from communism, and the Warsaw pact ended

In 1989 Lucia said publicly that the Consecration was completed and that "God will keep His Word". That year on Nov 9th the Berlin Wall came down and Gorbachev meet Pope at the Vatican and promised religious freedom

The following year on the Feast of Fatima, May 13th, freedom of religion was made the law of Russia. And on the feast of the miracle of Fatima, Oct 13, Gorbachev received the Nobel Peace Prize

Two months later Gorbachev meet Pope in Vatican for 2ed time. In this meeting the Pope told him that he knew it was he that ordered the hit on the Pope. Gorbachev asked his forgiveness. (It is this story that Lucia was asked to keep silent about and nothing else.)

In 1991 (March 15) diplomatic relations with the Vatican and Russia were opened and so were Latin-rite churches for the first time.

May 1, 1991 was the 100 anniversary of Rerum Novarum, the encyclical "On the Condition of Human Labor by Pope Leo XII, and the Feast of St. Joseph, the Worker, and the end of May Day as a communist holiday.

On May 13, 1991 Pope John Paul II went to Fatima to thank Our Lady for all the countries that were freed, for saving his life, and for the end of the communist threat to the world.

But on Aug 19, 1991 the communists attempted to overthrow Gorbachev. They picked the wrong day for it was the 74th anniversary of the Aug appearance at Fatima. On Aug 22 the attempt failed and the communists were defeated. This was the feast of the Queenship of Mary.

Two months later, on Oct 13 (another feast of Fatima) the first pilgrims of Russia went to Fatima. It was Televised in 150 stations in Russia and 350 Radio stations in Russia, and again on Nov 7th it was televised again.

Dec 8th was the start of the Commonwealth of republics, The end of the USSR

12 days later Yeltsin met with the Pope in Rome

And 13 days after that (on Dec 25th, 1991) the Communist Flag came down for last time over Russia

Gorbachev resigned and sent a letter to Pope John Paul II

15 republics were freed from communism.

On Dec 30th, 1991 Lucia wrote that the world will recognize that the defeat of Communism was by Mary

In 1992 another attempt was made to overthrow the government and Yelson stood against the entire communist army and no one died.

On March 14, 1992 Pravda ended

Then on Christmas day, 1992 Communism was declared illegal in Russia

By 1996, Starting with People Power and Rosary in the Philippines, 87 dictatorships fell throughout the world.

From March 25, 1884 until March 25, 1984 is exactly 100 years. In 1884 Pope Saint Leo XII saw Christ give Satan power for 100 years. In 1984 Pope John Paul II Consecrated Russia and the world to the Immaculate Heart of Mary. Communism fell, 87 other dictators fell.

FATIMA RECONSIDERED?

Lets reconsider Fatima. Go back to December 10, 1925

Lucia, the eldest of the three children and now Sister Lucia of St. Dorothy, was kneeling in prayer in the convent chapel when the Virgin Mary and Christ Child appeared to her. The Christ Child said to Lucia:

"Have pity on the heart of your Most Holy Mother, which is covered with thorns that ungrateful men drive into it every instant, while there is no one who does an act of reparation to withdraw them from Her."

Lucia saw the crown of thorns around the Immaculate Heart of Mary.

Then Our Lady spoke to her, saying:

"Look, my daughter, at my Heart encircled with thorns, with which ungrateful men wound it every moment by their blasphemies and ingratitude. Give me consolation, you, at least; and announce for me that I promise to assist at the hour of death, with the graces necessary for salvation, all who on the first Saturday of five consecutive months, go to confession, receive Holy Communion, recite five decades of the Rosary, and keep me company for fifteen minutes meditating on the mysteries of the Rosary, WITH THE INTENTION OF MAKING REPARATION TO ME."

Now I would like to ask some questions. What is the reason you made the Five First Saturdays? How can we blaspheme against the Mother of God? How can we shown Her ingratitude. Have we been ungrateful toward Her?

How might I have sinned against my Mother by putting thorns into Her Immaculate Heart?

At first, you might think that any sin is a sin against Her Son and, therefore, very painful to Her. However, this does not hold true against the two words, "Blaspheme and Ingratitude". With some pride we Catholics say we are not like Protestants who totally disregard the Mother of God and thus assume we are not guilty of sins against Her. But She cannot be speaking to or about Protestants. Her words would be useless to their deaf ears. She is speaking to Catholics, who think by honoring Her, they are incapable of sinning against Her.

After painful reflection, I believe there are many ways in which I have sinned against Mary. I was one of the ungrateful men who placed thorns into Her Immaculate Heart.

I Placed these thorns by my failure to defend Her against the attacks of those who don't understand Her place in the master plan of God.

I placed thorns into the Immaculate Heart of Mary by my failure to learn all that can be learned about Her.

I placed thorns into Her Heart by my failure to understand the relationship of the Holy Spirit to Mary as is revealed in Holy Scripture and logic.

I failed to learn that it is Our Lady that the Holy Spirit is speaking about in Chapter 12 of Apocalypse.

I had failed to understand how to read Holy Scriptures and therefore did not know the extent of the relationship of the Holy Spirit to Mary; and how that relationship mirrors the perfection of the relationship of Christ to his Church.

From the saints I learned that Chapter 21 of Apocalypse "the Heavenly Jerusalem coming down out of heaven is the bride of the Holy Spirit, Mary; and it is also the bride of Christ, the Church. It is the Holy Spirit speaking of Mary and I is Christ speaking of His Church.

From the saints I learned that Psalm 44 is the Holy Spirit speaking of his spouse, Mary; and it is Christ speaking of his spouse, the Church.

I learned that the Song of Song (Canticle of Canticles) is the Holy Spirit singing of His Bride, Mary; and it is Christ singing of his bride, the Church.

I learned that it would be Mary who would crush the head of Satan from Genesis 3:15 and that I am one of Her children if I keep the commandments of Her Son from Apocalypse 12:17.

I learned that it was Mary and the Christ child seen in a vision by the angles as a test before the world was created in Apocalypse 12 and that Satan and his followers were cast out of heaven for not accepting Her in Apocalypse 12:9 and that there has been a battle between Satan and Mary every since in Apocalypse 12:17.

I learned from St. Maximillian Kolbe that, "What God has put together let no man put asunder", and God has put together the Holy Spirit and Mary so completely as to become one body.

God has put together Christ and the Church so completely as to become one body.

The Holy Spirit dwells in Mary so fully that you cannot find Him without Her help. From Kolbe and Catherine Laboure (the Miraculous Medal) I now see how all grace, all the gifts of the Holy Spirit come through Mary and in no other way.

I knew everything about the Bible and could quote from every chapter; and yet I knew nothing.

I know now that God first thought of a perfect creation, Mary; and that all other creations put together would not equal Her perfection because She would become the first Child of the Father, the bride of the Holy Spirit and the Mother from whom God would enter the world.

Today I can defend my Mother against the attacks from liberal Catholics, Protestants, Moslems, and atheists; and to not do so is to sin against my Mother.

Even to not know how to is to sin against the Spirit of Truth, Her Spouse.

How many times have I sinned against Mary by my ingratitude.

Every grace that ever came to me - came from Her Hands, and I failed to thank Her.

Every time Satan attacked me, She defended me, and I failed to thank Her.

How many times thought out history has She appeased the wrath of God and saved mankind from chastisement and I have failed to thank her.

Even now, She converted Russia and overthrew communism in more than forty countries, and how many of us have thanked Her.

How many of us have written to Lucia of Fatima and said, "Thank our Lady of Fatima for me, for the conversion of Russia."

In 1943 Christ appeared to Lucia and said,

"I want all my children to recognize that the consecration of Russia to the Immaculate Heart of Mary is the reason for the conversion of Russia."

Have we recognized this? Or are we guilty of ingratitude.



When Mary offered the Five First Saturdays, it was a promise and a

prophesy. A promise to assist us at the hour of our death, and a prophesy that

millions of Catholics would blaspheme the Holy Mother of God.

What greater blaspheme can there be than to pray to and honor a false Mary?

What greater blaspheme can there be than to pray rosaries to Satan disguised as Mary. Someday there will be an anti-Christ pretending to be Christ. Good Catholics will pray to him.

These prayers will be from the heart and from a clear conscience, but they will receive no grace from them and their conscience will not save them from the wrath of God (Veritatis Splendor).

In the same way these rosaries to false Mary's will not produce grace and will not save them from the wrath of God, who sees the blaspheme against His Mother by people attributing to Mary the words of demons , psychotics, and frauds.

To believe that the loving sweet Mother of God could say of us, "my cohort"

(which means evil spirits of darkness or a Roman division of warriors) is

blaspheme.

To believe that Our Sweet Mother could say that Pope Paul VI, who wrote Humani Vite , Marialis Cultus, and Signum Magnum, was a false Pope is to

blaspheme Our Mother.

To believe that Our Sweet Mother could say that all religions are equal in the eyes of God or even that all religions are God's religions is to blaspheme Our Lady.

To believe that the most obedient human in history could advocate disobedience to a bishop is the greatest of all blasphemies against our Sweet Mother.

Christ said to Lucia in 1925, " Have compassion on the heart of your Most

Holy Mother, which is covered with thorns that ungrateful men drive into it every instant, ----"

Make absolutely sure it is not you who are driving thorns into the Immaculate Heart of Mary, For God cannot forgive an unrepentent sin against the bride of Truth.

If you have made the Five First Saturdays and have offered them up for sins against Mary, do them again and again and again, for eight out of ten Catholics in the world today are blaspheming against Mary by following false

Mary's.

Write to:

Convento De Santa Terresa

3000 Coimbra, Portugal

and say, "Thank My Mother for me, for the conversion of Russia and of the other countries throughout the world. Thank My Mother for me, for ending the rain of Satan. Thank My Mother for me, for all the graces the world has received through Her hands. Ask My Mother to forgive me for following and believing in false, un-approved apparitions claiming to be My Mother.
Why do the Leftist Thought Police want to Ban the Catholic Tridentine Mass?

I think part of the reason is a demonic pride that comes from the father of pride. Please say the prayer below for them.

"St. Michael the Archangel, defend us in battle! Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly host, by the power of God, thrust into Hell Satan and all the other evil spirits who roam about the world seeking the ruin of souls."

(Pope Leo ordered this prayer said at the conclusion of Mass in 1886. (When Pope Paul VI issued the Novus Ordo of the Mass in 1968, the prayer to St. Michael and the reading of the "last gospel" at the end of the Mass were suppressed.))

[http://72.14.253.104/search?q=cache:isO_9ADuW1QJ:www.catholicherald.com/saunders/99ws/ws990916.htm+Tridentine+Mass+exorcism+pope+leo&hl=en&ct=clnk&cd=3&gl=us&ie=UTF-8]

Why should the Catholic - or any other church - care about what jews and muslims think of them? Do you see muslim and jewish religious tenets being altered to suit Christrian sensibilities? No need to answer, the question is rhetorical.

[http://72.14.253.104/search?q=cache:6flWakIUu3gJ:originaldissent.com/forums/showthread.php%3Fp%3D15566+Tridentine+Mass+satan&hl=en&ct=clnk&cd=7&gl=us&ie=UTF-8]

Will pope reintroduce anti-Semitic mass?

--------------------------------------------------------------------------------

Turmoil in Catholic Church: Pope Benedict XVI plans to publish new version of 400-year-old prayer which calls Jews 'perfidious'. Church officials fear reintroduction of prayer could harm church's relations with Jews, Muslims

Pope Benedict XVI's intention to reintroduce a controversial Latin Mass with anti-Semitic references has launched turmoil in the Catholic church, according to a report in the Independent.

The 16th-century Tridentine Mass, which refers to Jews as "perfidious", was replaced in 1969. In the words of the original, penned in 1570, Jews live in "blindness" and "darkness"; it pleads that "the Lord our God may take the veil from their hearts and that they also may acknowledge our Lord Jesus Christ".

High-ranking bishops and cardinals in the Catholic Church have expressed severe opposition to the reintroduction of the prayer, out of concern that it will harm the church's relations with Jews and Muslims.

Leader of the Roman Catholic Church in England and Wales, Cardinal Cormac Murphy-O'Connor, sent the pope a letter to voice his opposition to the changes to the mass.

However, Pope Benedict announced Thursday that he intended to publish next week an amended version of the prayer.

A spokesman for the Church in Britain said Friday, "It is standard practice to follow Rome, but we don't know yet what the (statement) will say. When we have the document, bishops and cardinals will consider it."

The mass was translated and edited in the 60s from Latin to local languages to make it more accessible to the layman. Celebration of the original Latin Mass now requires permission from the local bishop and the Roman Catholic Church in Britain. The changes were approved by the Second Vatican Council, which sat between 1962 and 1965.

The pope's move to reintroduce the controversial mass is seen by many as an attempt to reach out to the Society of St Pius X, an ultra- traditionalist group, to bring it back into the Vatican fold.

http://www.ynetnews.com/articles/0,7...419167,00.html

[http://72.14.253.104/search?q=cache:6flWakIUu3gJ:originaldissent.com/forums/showthread.php%3Fp%3D15566+Tridentine+Mass+satan&hl=en&ct=clnk&cd=7&gl=us&ie=UTF-8]
Might Liberals be Afraid of the Tridentine Mass because it includes a Exorcism?


In the Tridentine Mass since the 1200s, St. Michael was invoked in the Confiteor, along with the Blessed Virgin Mary, St. John the Baptizer and Saints Peter and Paul; the invocation of these saints inspired the faithful to remember the call to holiness and the sinlessness of the Church Triumphant in Heaven.

For the greater part of this century, the faithful recited the prayer to St. Michael at the end of the Mass. Pope Leo XIII (d. 1903) had a prophetic vision of the coming century of sorrow and war. After celebrating Mass, the Holy Father was conferring with his cardinals. Suddenly, he fell to the floor. The cardinals immediately called for a doctor. No pulse was detected, and the Holy Father was feared dead. Just as suddenly, Pope Leo awoke and said, "What a horrible picture I was permitted to see!" In this vision, God gave Satan the choice of one century in which to do his worst work against the Church. The devil chose the twentieth century. So moved was the Holy Father from this vision that he composed the prayer to St. Michael the Archangel: "St. Michael the Archangel, defend us in battle! Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly host, by the power of God, thrust into Hell Satan and all the other evil spirits who roam about the world seeking the ruin of souls." Pope Leo ordered this prayer said at the conclusion of Mass in 1886. (When Pope Paul VI issued the Novus Ordo of the Mass in 1968, the prayer to St. Michael and the reading of the "last gospel" at the end of the Mass were suppressed.)

[http://72.14.253.104/search?
=cache:isO_9ADuW1QJ:www.catholicherald.com/saunders/99ws/ws990916.htm+Tridentine+Mass+exorcism+pope+leo&hl=en&ct=clnk&cd=3&gl=us&ie=UTF-8]

Devil Especially Hates Prayers In Latin, Says A Priest Known As 'Rome's Exorcist
This is from Spirit Daily originally appearing on May 30, 2007, and is used by permission.
_________________________________________


A secular book about exorcism says that one thing rankles demons.
"The devil doesn't like Latin," writes Tracy Wilkinson in The Vatican's Exorcists. "That is one of the first things I learned from Father Gabriele Amorth, long known as Rome's chief exorcist, even though that has never been his formal title.
"Now past the age of eighty, Father Amorth has dedicated the last decades of his life to regaining a measure of respectability for exorcism. Despite his advancing age, he continues to perform the rite several times a week at his office in Rome.
"Scores of people seek him out. He prefers to use Latin when he conducts exorcisms, he says, because it is most effective in challenging the devil."
That tidbit comes to us at a time when Benedict XVI is ready to loosen restrictions on Latin Mass. It's in the new book -- a secular and sometimes skeptical but fascinating glimpse into the world of Italian priests who see their job as casting out demons.
While the numbers dwindle in countries like the Canada, France, and the U.S., exorcists are on the rise on the Vatican's home turf -- thanks largely to priests such as Father Amorth.
In Italy the number of exorcists has grown tenfold in the past decade, according to the priest (who is himself author of two bestsellers, An Exorcist Tells His Story and An Exorcist: More Stories). Credit is also due to the legacy of John Paul II -- who made the notion of exorcism, which was founded by Jesus Himself, respectable again.
Father Amorth was born in Modena in northern Italy and has been a priest since 1954. In 1986 he began performing exorcisms under the tutelage of the vicar for Rome.
According to Wilkinson, Father Amorth accepted the task "after praying to the Virgin Mary for her steadfast guidance and protection."
"On the walls of Amorth's exorcism chamber, eight Crucifixes and pictures of the Madonna are hanging, plus a picture of Saint Michael the Archangel," says the book. "A two-foot-high statue of the Virgin Mary, the Madonna of Fatima, sits on a corner table.
"There are also pictures of the late Pope John Paul II; the popular saint Padre Pio; Amorth's mentor, Father Candido; and Father Giacomo Alberione, the founder of the Society of Saint Paul Congregation."
Father Amorth them "my protectors," adding that "the more recent addition of John Paul's has been especially effective and helpful."
"The demons become very agitated at his presence," Father Amorth says of the late Pope -- who himself performed several exorcisms during his pontificate and warned of the rise of dark forces both in 1977 and then in 2005 just days before he lapsed in his final bout with illness.
How is exorcism done? There is the Crucifix. There is the Holy Water. There are the ritual prayers. Many times, those afflicted have to come back on a regular basis -- the process a gradual one.
In Father Amorth's appointment book, women outnumber men by three to one. That is perhaps because they are more in tune with the spiritual, says the exorcist, or because they are special targets as the descendants of Eve.
The very word "hysteria" -- so often seen in the possessed -- comes from the Greek word hyster for womb. Greeks believed it was caused by abnormalities in the uterus.
"I maintain that in part, the reason is because women are the ones who do the most praying," says the priest. "Another reason is women are more inclined to approach a priest than are men, in case of need."
In some cases, say other exorcists, the devil attempts to mask possession as insanity. This sets up conflict with the far newer practice of psychology -- which looks down on exorcism as the psychiatrist's couch has replaced the confessional.
"An exorcism is the residue of a medieval practice completely devoid of any foundation in reason," the book quotes Sergio Moravia, a philosopher at the University of Florence, as saying. "I don't think it's crazy. It's worse."
Exorcists counter that psychological diagnoses such as "multiple personality" and "schizophrenia" are clinical covers for an infestation.
That opinion is shared by the many who have sought the services of Father Amorth -- finding relief when the devil was cast away after years of frustration at the hands of psychiatrists who saw their problems so differently.
Blessed salt and Holy Water are often used not just by the exorcists themselves, but by those who have been exorcised -- to stave off further disturbances.
Extraordinary strength, preternatural knowledge, speaking in foreign tongues unknown to the victim, vomiting of strange objects, and violent aversion to holy objects make pure psychological explanations suspect in strong cases.
Prayer, of course, also chases the devil and his manifestations away -- apparently, Latin in particular.
Bishop Andrea Gemma of Isernia -- who himself performs exorcisms -- ascribes the Church's move from Latin as part of a global plot to undermine Christianity.
"The devil is happy with the near-disappearance of Latin," said the bishop.
Does exorcism mask psychological illness with the supernatural, or is psychology itself a ruse, at least in certain instances, to prevent deliverance?
We have only to study the ministry of Jesus to know the answer.
The Return of the Tridentine Mass

7-7-07

MOTU PROPRIO "SUMMORUM PONTIFICUM"

of Pope Benedict XVI, concerning the use of the Roman liturgy prior to the reform of 1970.

"Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, 'to the praise and glory of His name,' and 'to the benefit of all His Holy Church.'

"Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which 'each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith.' (1)

"Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that 'nothing should be placed before the work of God.' In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.

"Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and 'renewed in accordance with the norms of the Fathers,' and provided them for the use of the Latin Church.

"One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

"'It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.' (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.

"In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that 'this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.' (4)

"But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult 'Quattuor abhinc anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, 'Ecclesia Dei,' exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

"Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:

"Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honor for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.

"It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents 'Quattuor abhinc annis' and 'Ecclesia Dei,' are substituted as follows:

"Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

"Art. 3. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or "community" celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues.

"Art. 4. Celebrations of Mass as mentioned above in art. 2 may - observing all the norms of law - also be attended by faithful who, of their own free will, ask to be admitted.

"Art. 5. � 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favoring the unity of the whole Church.

� 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.

� 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.

� 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded.

� 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.

Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognized by the Apostolic See.

"Art. 7. If a group of lay faithful, as mentioned in art. 5 � 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission "Ecclesia Dei".

"Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission "Ecclesia Dei" to obtain counsel and assistance.

"Art. 9. � 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it.

� 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it.

� 2 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Bl. John XXIII in 1962.

"Art. 10. The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

"Art. 11. The Pontifical Commission "Ecclesia Dei", erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

"Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

"We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as "established and decreed", and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.

" From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate."

(1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397.

(2) John Paul II, Apostolic Letter "Vicesimus quintus annus," 4 December 1988, 3: AAS 81 (1989), 899.

(3) Ibid.

(4) St. Pius X, Apostolic Letter Motu propio data, "Abhinc duos annos," 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter "Vicesimus quintus annus," no. 3: AAS 81 (1989), 899.

(5) Cf John Paul II, Apostolic Letter Motu proprio data "Ecclesia Dei," 2 July 1988, 6: AAS 80 (1988), 1498.

BXVI-MP/.../SUMMORUM PONTIFICUM VIS 070707 (1900)


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LETTER FROM POPE TO BISHOPS ON "SUMMORUM PONTIFICUM"

VATICAN CITY, JUL 7, 2007 (VIS) - Given below is the text of the English-language version of Benedict XVI's Letter to all the bishops of the world concerning his Motu Proprio "Summorum Pontificum," which was published today:

"With great trust and hope, I am consigning to you as pastors the text of a new Apostolic Letter 'Motu Proprio data' on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.

"News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.

"This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.

"In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions - the liturgical reform - is being called into question.

"This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal form - the 'Forma ordinaria' - of the Eucharistic liturgy. The last version of the 'Missale Romanum' prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a 'Forma extraordinaria' of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were 'two rites.' Rather, it is a matter of a twofold use of one and the same rite.

"As for the use of the 1962 Missal as a 'Forma extraordinaria' of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.

"Pope John Paul II thus felt obliged to provide, in his Motu Proprio 'Ecclesia Dei' (July 2, 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of bishops towards the 'legitimate aspirations' of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of St. Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present norms are also meant to free bishops from constantly having to evaluate anew how they are to respond to various situations.

"In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.

"It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The 'Ecclesia Dei' Commission, in contact with various bodies devoted to the 'usus antiquior,' will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.

"I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church's leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return ... widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.

"There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church's faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.

"In conclusion, dear brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each bishop, in fact, is the moderator of the liturgy in his own diocese.

"Nothing is taken away, then, from the authority of the bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.

"Furthermore, I invite you, dear brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.

"Dear brothers, with gratitude and trust, I entrust to your hearts as pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: 'Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son.'

"I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my apostolic blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful."

BXVI-LETTER/MOTU PROPRIO/SUMMORUM VIS 070707 (1860)


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EXPLANATORY NOTE ON MOTU PROPRIO "SUMMORUM PONTIFICUM"

VATICAN CITY, JUL 7, 2007 (VIS) - The Holy See Press Office today issued an explanatory note concerning the Motu Proprio "Summorum Pontificum". The most important paragraphs of the note are given below:

v "The Motu Proprio 'Summorum Pontificum' lays down new rules for the use of the Roman liturgy that preceded the reform of 1970. The reasons for such provisions are clearly explained in the Holy Father's letter to bishops which accompanies the Motu Proprio (the two documents have been sent to all the presidents of episcopal conferences and to all nuncios, who have arranged to distribute them to all bishops).

"The fundamental provision is as follows: the Roman liturgy will have two forms ('usus'):

"a) The ordinary form is the one that follows the liturgical reform undertaken by Pope Paul VI in the year 1970, as it appears in the liturgical books promulgated at that time. There is an official edition in Latin which may be used always and everywhere, and translations in divers languages published by the various episcopal conferences.

"b) The extraordinary form: which is that celebrated in accordance with the liturgical books published by Blessed Pope John XXIII in 1962."

In paragraph 8 the note reads: "The bishop of a particular place may erect a personal parish, wherever there is to be found a very substantial number of faithful who wish to follow the earlier liturgy. It would be appropriate for the numbers of faithful to be substantial, even if not comparable to those of other parishes."

The explanatory note also highlights some of the characteristics of the 1962 Missal:

"It is a 'complete' or 'integral' Missal in the Latin language, that is, it also contains the readings for the celebrations (it is not distinct from the 'Lectionary' as the later 1970 Missal is).

"It contains just one Eucharistic prayer, the 'Roman Canon' (corresponding to the first Eucharist Prayer of the later Missal, which includes a choice of various Eucharistic Prayers).

"Various prayers (including a large part of the Canon) are recited by the priest in a low voice inaudible to the people.

"Other differences include the reading of the beginning of the Gospel of John at the end of Mass.

"The 1962 Missal does not provide for con-celebration. It says nothing concerning the direction of the altar or of the celebrant (whether facing the people or not).

"The Pope's Letter envisages the possibility of future enrichment of the 1962 Missal (inclusion of new saints, new prefaces, etc.)."

OP/MOTU PROPRIO/SUMMORUM PONTIFICUM VIS 070707 (430)


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