Category Archives: Sacraments

Tradition Reviled and Recovered: A Study of False Assumptions about Substance and Accident

Peter Kwasniewski

Here is a great lecture by Dr. Peter Kwasniewski. I suppose a brief (and poor) summary might be: While the core essence of the Mass is Christ offering Himself on our behalf to the Father, all the other elements of the Mass are also important because it is through the “accidents” of the Mass that we have access to the “substance” of the Mass. This is true not only for the Eucharist and the doctrine of transubstantiation, but everything else, the smells and bells, kneeling and genuflecting, chant and prayers, etc.

Having recently finished his excellent book Noble Beauty, Transcendent Holiness
Why the Modern Age Needs the Mass of Ages, I look forward to finding anything else he has done. Dr. Kwasniewski is a particularly eloquent spokesperson for the usus antiquior.

His lecture is perhaps a bit technical, but still easy to follow, and worth the listen. I thoroughly enjoyed it.

I myself have been interested in this topic, especially the physicality of worship, for some time. Three years ago, after I had begun to make a more concerted effort to pray in the morning, I wrote on the physicality of faith. And more than four years ago I wrote a piece on reducing faith and worship down to some absolute minimum, which I called an inhuman experiment.

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The People of Summorum Pontificum

Archbishop Alexander K. Sample said: “May the traditional Mass flourish in the Church!”

I agree, and I pray every day both for the TLM to flourish and for the archbishop to continue his good work.

In this light, below is another good video from 2SPetrvs:

While watching this video I was thinking about the nature and function of parades. A lot of people like parades. In this video one see a pilgrimage can be a kind of parade. I have come to believe they have an important role to play in human society. There is something old-fashioned about parades. There is also something very human about them. To parade is to make a declaration. Perhaps more parishes should start parading in their cities.

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The Church is a Monarchy — so start acting accordingly

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Coronation of Tsar Nicholas II (painting by Laurits Tuxen, 1898)

In the United States of American we live in (more or less) a democracy. Our country’s founding began with casting off the “shackles” of monarchy. We also outlawed the aristocracy.  That set in motion many positive things, but also some very bad things. I’m not saying if they could do it all over again they should rather have sought a compromise with King George (though I hold out that might have been the thing to do). But I will say we did lose something by doing away with a king.

We lost a powerful context within which to learn how to act before royalty.

Without a king, and the repeated experiences of seeing how a king functions, and how a king is supposed to be treated and, perhaps most importantly, how a people ought to act out obeisance and reverence to the king, then we lose a deep understanding of the language of kingship in the Bible. That language will be foreign to our ears, and if not foreign, non-visceral, non-intuitive. We will have some head-knowledge about kings, but not much more. And if we don’t have that deep understanding, then we will struggle knowing how to behave and, perhaps worse, being nearly completely clueless about our behavior.

By why does that matter now, in this life? Because we are royalty too, and Christ is our king, and we come before Him corporately every time we go to Mass.

Many have said that a huge problem in the Catholic Church today is a lack of understanding of the Real Presence of Christ in the Eucharist. I agree. I would argue that a second, and closely related, problem is that Catholics don’t know what to do with that knowledge even if they do understand it. At best, it often seems, Catholics believe the proper response to the knowledge of the Real Presence is an entirely internal emotional stance: As long as one feels strongly in some way about the Real Presence then one has done one’s part. Emotions are good, but a human person is body and soul together. What we do with our bodies does something to us at the spiritual level. This is a profound fact.

When we enter a Catholic Church we are coming before our king. Christ is really and truly present. The glowing red candle next to the tabernacle tells us that Christ is there before us. When we receive the Eucharist we are receiving the body of Christ, truly. A Catholic Church, then, is like a king’s great hall, a throne room. Jesus is our friend at some level, of course, but far more important is that He is our savior, our high priest, and our king.

The Mass is also a wedding feast. We, the Church, are His bride. He is our bridegroom. At Mass we are reaffirming our vows. The bride is married to the King of all creation. It is a royal wedding.

Wedding_of_Nicholas_II_and_Alexandra_Feodorovna_by_Laurits_Tuxen_(1895,_Hermitage)

Wedding of Tsar Nicholas II and Alexandra Feodorovna (painting by Laurits Tuxen, 1895)

So, how ought we to act at Mass? How ought we to dress? What should the attitude of our heart be? Well.. how ought we to act before our King? How ought we to dress at our wedding? What should our attitude be?

These are hotly debated questions. I’ve seen a mix of responses. But I would argue that, in general, we can do a much better job. But here’s the real deal: Acting, dressing, and thinking rightly at Mass is not about rules, or looking good, or “being a good Catholic.” Doing what one ought to do in the presence of the King, before Whom every knee shall bow and tongue confess, is medicine for our souls. Because this is true, and because God loves us, He has given us the Mass as a gift. It is good for us to act according to our nature. It is good to accept what God has given.

Remember that the humble Mass you attend on Sunday morning, or the even more humble daily Mass, is participating in the great Heavenly Mass. The images of Tsar Nicholas II and his wife Alexandra above provide a small glimpse into the kind of grandeur, unabashed pomp, and incredible beauty of a proper coronation and royal wedding. Is this the image we have in mind when we attend Mass? Is this a glimpse of what the Heavenly Mass might be like, even just a little?

If so, then let’s start acting like the Mass is actually what it is. Let’s start behaving like who we are, sons and daughters of God, heirs of the kingdom, royal subjects, the bride of Christ. Let’s come before our King as we ought.

This sounds great, but let’s not forget that we may not know how to do this. Our cultural and governmental examples are mostly democracies, and poor ones at that. Kings are gone or irrelevant. Royalty is banished or laughed at or merely entertainment. And I, being like you, am no more knowledgeable. Therefore, what I suggest is that we all begin with the admission that we have a problem. Then I suggest we begin helping each other to learn and then alter our behaviors accordingly.

Finally, something I think we all can agree upon, and one place where we can all easily start, is to dress as best we can for Mass — not letting the standards set by those around us determine our choices, but the fact and reality of the Mass itself inform our choices.

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A Commandment You Can Keep or, it would seem, God vs. Some Bishops

Pray for the Church. Pray for the bishops.

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The Babylonians ransack Jerusalem

We are given commandments by God and are expected to keep them. We hear Jesus Himself say things like:

“Therefore, whoever breaks one of the least of these commandments, and teaches others to do the same, will be called least in the kingdom of heaven; but whoever does them and teaches them will be called great in the kingdom of heaven.” (Matthew 5:19)

“If you love me, you will keep my commandments.” (John 14:15)

And the Apostle John writing:

Now by this we may be sure that we know him, if we obey his commandments. (1 John 2:3)

Here is a call for the endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus. (Revelation 14:2)

We can feel the weightiness of the word “commandments.” For many it seems like an unusually heavy word, a word out of place in today’s world, altogether too severe, to draconian — certainly not American. I sometimes sense that many Christians have a “you can’t be serious” attitude towards the objective seriousness and absoluteness of commandments. Did not Jesus, after all, save us from all that? He took up His cross so we don’t have to, right? Of course He didn’t. Reference the quotes above.

Often these days we hear of a so-called “pastoral approach,” being pushed hard by a number of bishops, that seems to offer comfort and compassion to sinners without also calling for repentance. The argument for this seems to hinge on the idea that the call to holiness (including the call to a marriage that does not end in divorce, or the call that one should not get remarried without a proper annulment, or the call to chastity or even celibacy) is an ideal rather than an expectation with actual consequences.

This seems to be the idea some bishops see the biblical definition of marriage, and even the Gospel itself — as an ideal that inspires. Writing on Amoris Laetitia, the German bishops published a statement on pastoral care of marriage and the family. The bishops wrote:

People see themselves faced by the shattered remains of their life plans that were based on a partnership. They suffer from having failed and having been unable to do justice to their ideal of life-long love and partnership.

Notice that “life-long love and partnership” is presented as an ideal. I suppose holiness is an ideal too. Right? The use of the word ideal in this instance, I would argue, comes from the desire to view holiness as an inspirational concept that can help us in our individuals pursuits of “the best version of ourselves.” But we are called to pursue holiness without compromise. Holiness is both an ideal and an objective. Is the Gospel itself an ideal too? If by ideal we mean something not truly attainable, or not something we should expect people to attain, then that would seem to contradict both Holy Scripture and Catholic Tradition. But, of course, the German bishops are not writing without precedent. Here is a key sentence from Pope Francis’ Amoris Laetitia, as quoted by the German bishops in their letter:

“The Church’s pastors, in proposing to the faithful the full ideal of the Gospel and the Church’s teaching, must also help them to treat the weak with compassion, avoiding aggravation or unduly harsh or hasty judgements.” (AL No. 308)

Given the continuing issues with the German bishops desiring to water down both the Gospel and Tradition, it would seem they see “ideal” as being a mostly unattainable goal primarily reserved for those who have the faith and goodwill of saints, but not anything more than an an example and a slim hope for most Christians.

Naturally, we often hold up ideals as inspirations for motivation, but not as something we can have any hope of attaining. However, many see ideals as only that and no more. Is this how God sees ideals? Or, perhaps a better question, does God see His commandments as ideals at all, or as requirements? Are we called to try to be holy while believing it’s actually impossible to do so, and also that God doesn’t really care all that much anyway, nor will He truly hold us accountable? Or are we to be holy?

Consider this passage from Deuteronomy 30: 11-20

11 Surely, this commandment that I am commanding you today is not too hard for you, nor is it too far away. 12 It is not in heaven, that you should say, “Who will go up to heaven for us, and get it for us so that we may hear it and observe it?” 13 Neither is it beyond the sea, that you should say, “Who will cross to the other side of the sea for us, and get it for us so that we may hear it and observe it?” 14 No, the word is very near to you; it is in your mouth and in your heart for you to observe.

15 See, I have set before you today life and prosperity, death and adversity. 16 If you obey the commandments of the Lord your God that I am commanding you today, by loving the Lord your God, walking in his ways, and observing his commandments, decrees, and ordinances, then you shall live and become numerous, and the Lord your God will bless you in the land that you are entering to possess. 17 But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, 18 I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. 19 I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, 20 loving the Lord your God, obeying him, and holding fast to him; for that means life to you and length of days, so that you may live in the land that the Lord swore to give to your ancestors, to Abraham, to Isaac, and to Jacob.

Did the Israelites keep these commandments? No. Again and again no. Did God know they would break them? Yes. Of course He did. Did they break the commandments because of sin, weakness, outside pressures, temptations, foolishness, and folly upon folly? Yes. Did they always have some “reasonable” justification in their own eyes for doing so? Probably. They must have.

And yet, God says: “Surely, this commandment that I am commanding you today is not too hard for you.” In light of this cannot the German bishops, and all bishops for that matter, hold Catholics to the actual standards God has given us, offering council, forgiveness, and mercy as is appropriate, but never ceasing to call us all to Christ without compromise? But the way of the German bishops, and too many others as well, seems to imply preaching the Gospel itself is, in fact, too difficult any more.

The evidence before us, declared from headlines and testimonies, says many bishops refuse to hold themselves accountable to God’s demands for holiness. Naturally, therefore, they might want to change the “rules” a bit, tweak the definitions of words, and shift the focus to the environment and refugees rather than ask anyone to truly keep God’s commandments. Perhaps their only integrity is refusing to ask others to do what they themselves refuse.

What was God’s “pastoral” care for His people? God says: “But if your heart turns away and you do not hear, but are led astray to bow down to other gods and serve them, I declare to you today that you shall perish; you shall not live long in the land that you are crossing the Jordan to enter and possess. I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses.”

Was God too harsh, too draconian on the Israelites? Was the Babylonian captivity God showing a lack of charity? Was the Father sending His Son to die on a cross to much? Some bishops of the Church, it would seem, must think so.

Thank God that we also have many good bishops. Pray for them. And pray for the rest too.

[Final thought: Sometimes it seems that criticisms aimed at traditionalists come from a place that prefers an easier, less judgmental faith than Catholic orthodoxy. Thus, criticisms of the Traditional Latin Mass, or Catholic traditions in general, though often couched in terms of the need for the Church to be less stuffy and get with the times, may actually be expressions of the desire to avoid the call to holiness–at least the kind of holiness demanded by God and sought after by the saints. Traditional Catholicism does not see holiness as merely a nice or inspirational ideal, but as a requirement, and as possible with God’s grace, and requiring God’s mercy when we fail. And traditionalists, as I have observed, tend to seek out the Church’s traditions as a means to help in the striving for holiness, not because of a “holier than thou” attitude. Is it not true that the person of faith longs for holiness and its demands, and the person without faith seeks to avoid the demands of holiness? Is this not fundamental? If so, what might this say about a significant number of Catholics, including all too many bishops?]

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The Message of Fatima and the Latin Mass

This lecture is worth the entire two and half hours. And it is a packed two and a half hours. Every bishop should watch it. Every priest too. It is profound and filled with riches to ponder and meditate upon. It is also filled with many challenges. Share it with others. Discuss it.

I am not a conspiracy nut, nor am I a staunch traditionalist, nor am I prone to sectarianism or division, etc, etc, but…

Given the connection between the message of Fatima and the Mass, and given a number of connections and observations Mr. Rodríguez makes, it makes sense that the third secret of Fatima has not been fully revealed. It seems rather clear that the message is very likely a direct challenge to the spirit of Vatican II and the promulgation of the Novus Ordo Mass. And given that the third secret was to be revealed in 1960 and wasn’t, and also by that time the pope and other key individuals in the Church were intent on changing the Mass and bringing about a glorious revolution, no one in leadership (including popes St. John XXIII, B. Paul VI, John Paul I, St. John Paul II, Benedict XVI, and now Francis) has wanted to open that can of worms — whether to cancel the council, or redirect its purpose, or not promulgate a new rite of the Mass, or call all of it into question after the fact. Perhaps they would all feel (or have felt) like they would need to officially abandon the Novus Ordo Mass altogether and they just can’t handle admitting that Vatican II was not the work of the Holy Spirit but of man alone. If this is true, then certainly what we have seen in the Church over the past fifty years are the profound and terrible results of God’s judgement — the list of troubles is staggering. Of course, I cannot say all this is true for I know almost nothing about it, but I wonder, I really wonder. Certainly it is deeply sobering to consider. (And the only “arguments” against this that I’ve come across consists of eye rolling. Thin arguments indeed.)

I worry that a great many cardinals, bishops, priests, and perhaps some popes, from the last half century or more, will end up in Hell because of the destruction they have brought about.

What?!

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Am I way off? Is Mr. Rodríguez wrong? What am I missing?

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Considering a Catholic Counter-Revolution

There is a lot of talk about the post-Vatican II Church. Some praise the openness and engagement with the world, saying the Church is no longer stuffy, no longer turned in on itself, no longer disengaged. Others decry the staggering decline in numbers of priests, religious, and faithful as signs that the council, and especially the post-council era, was a terrible turn. In that latter camp one will find many different opinions. Some say the council was entirely the work of the Devil, and that we actually have no pope, and have not had one for some time. Others accept the existence of the pope, but stand in clear opposition to much of what he does and says, and they decry the modernist church, pointing to the council as the key event in the Church’s profound decline. Others are not so strident, they stand with the pope, but they struggle with the council and its modernist tendencies, and they call for a return to authentic reverence at Mass, and think returning to the great traditions of the Church is a good idea, including the traditional Latin Mass of the pre-conciliar  Church, but do not think the Church must “go back” to the past in a complete sense.

As I continue to work through these ideas I find myself somewhat in that last camp (and perhaps a bit in the second camp). Pope Francis is my pope. I have written about my struggles with some of what he has said and done, but I still stand with him. He is my pope and I pray for him every day. However, I think it would be wonderful if the great traditions of the Church experienced a world-wide renaissance. And I pray every day that the beautiful and rich traditions of the Church would once again be the norm throughout the world. In a sense, I see the need for a kind of Catholic counter-revolution against the modernist forces that have harmed and are still harming the Church and the world today. What that could or should look like I do not know. But I find these two lectures below to offer some perspective and possible ideas — especially in light of the terrible revelations we are experiencing today. Needless to say, these lectures come from a very “conservative” place, a place I mostly find appealing (however I don’t consider myself either conservative or liberal) but some might find the lectures leaning too far in that direction and the examples used too extreme. I will leave that up to you to decide.

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Seven Reasons to Love the Traditional Latin Mass

I like this video. It speaks to the same reasons I love the TLM. However, the TLM I go to once a month is a lot more humble than the ones you see here, and also most women do not wear a head covering at the Mass I go to (I’m sorting out my thoughts on that anyway). Still, the reasons apply.

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