Podcasts about tridentine

Friends of the Rosary, Today is the Memorial of St. Pius V (1504-1572), a Pope known for his deep prayer, fasting, and love for the truth. As Pius V, he worked to implement the Tridentine reforms, promulgated the first Roman Catechism, and formalized the mysteries of the Rosary. He organized European monarchs to defend Christendom against the Ottoman Empire, culminating in the victory at the Battle of Lepanto in 1572, which he credited to the Rosary. To Protestantism, which had proclaimed the Reformation, St. Pius replied by applying the decrees of the Council of Trent for the reform of the Church. Ave Maria!Jesus, I Trust In You!St. Pius V, Pray for Us! To Jesus through Mary! Here am I, Lord; I come to do your will! + Mikel Amigot | RosaryNetwork.com, New York • ⁠April 30, 2024, Today's Rosary on YouTube | Daily broadcast at 7:30 pm ET

569. We welcome Jeroen Dewulf back to the podcast to discuss his new book, Afro-Atlantic Catholics: America's First Black Christians. "This volume examines the influence of African Catholics on the historical development of Black Christianity in America during the seventeenth century. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions." "Jeroen Dewulf (born 1972 in Nieuwpoort, Belgium) is a Belgian scholar specializing in Dutch culture, the Dutch language, German Studies, slavery and African-American culture, Caribbean Studies, and Latin American Studies. He is a professor at the University of California, Berkeley." This week in Louisiana history. April 13, 1803. Barbé-Marbois meets with Livingston to offer La. for 100 Million ₣ francs. This week in New Orleans history. Born in New Orleans on April 13, 1926, Cosimo Matassa is the recording engineer and studio owner responsible for nationally renowned R&B and rock and roll recordings at his New Orleans studios. He said that his formula for success was not complicated in any way..."Do it live or do it over again until it was done right".  He did it right for hundreds of young unknown musicians including Ray Charles, Fats Domino, Dr. John, Mickey Gilly and many more from 1945 through 1968. J&M recorded Alan Toussaint's first record, "The Wild Side of New Orleans" which was released by RCA Victor.  He recorded Aaron Neville's "Tell it Like it Is", Robert Parker's "Barefootin'", and Little Richard's "Tutti Frutti" in 1956 -- a recording which has been acclaimed as a seminal Rock and Roll song. This week in Louisiana. NEW ORLEANS JAZZ & HERITAGE FESTIVAL (Website) April 25, 2024 - May 5, 2024 Recurring weekly on Sunday, Thursday, Friday, Saturday LOCATION: Fair Grounds Race Course and Slots, A Churchill Downs Co. 1751 Gentilly Blvd. New Orleans, LA 70119 ADMISSION PRICE: Prices vary MORE INFO: (504) 410-4100 Visit Event Website Postcards from Louisiana. Lundi Gras on Paydras St. Listen on Apple Podcasts. Listen on audible. Listen on Spotify. Listen on TuneIn. Listen on iHeartRadio. The Louisiana Anthology Home Page. Like us on Facebook. 

Join us as we share our thoughts on episode III of Mass of the Ages with Trevor from Tridentine Brewing!   You can contact us at: texcathedrapodcast@gmail.com Twitter @tex_cathedra

Mother Miriam Live - February 8, 2024 Reading an article depicting the true extent of Jesus' physical suffering on the Cross  The importance of upholding modesty, especially for women What are your thoughts on priests and other religious using social media for things not directly related to promoting the faith? Is it wrong to make the Sign of the Cross after receiving the Eucharist? What recommendations/reflections would you have for young men who are looking to make a commitment of engagement to get married? Is there a difference in the process or customs of marriage between Ordo and Tridentine? Are there opportunities for lay people such as myself to have in-person conversations with you?

Mary (email) – I couldn't agree with Fr. Ray less. I fell away after the changes made during Vatican II, but thankfully am back in the Church now Jay - I think that some people in the Tridentine order who look down on the Novus Ordo. How can I deal with these type of people? Kathleen – I think we are losing people with Post-Vatican II. How is that new Mass working out for Catholics? Stephanie - I am returning to the faith. I think that the changes in the Mass are confusing to me regarding Vatican II. Jeff - I need some tips for debating. noSal - I go to a Mormon dentist. Is that okay for me to do? Margo - How you explained the Arab situation and how many were Israelites was amazing. Dominic 10-years-old - If you have a mental disorder, how can you tell the difference between a mortal and a venal sin? Matthew - I had mental disorders and was angry. I went to prison, but now I'm getting back into the faith. I really need the face to face with the priest in the confessional. Dana - I think that we need to pay attention to the souls who are falling from the faith because of Church division Francisco - How do I best promote relevant Radio?

Sesame Street wants your kids to celebrate their groomer behavior...errr....Pride Month. No seriously. Also, 99.5% of all fact-checkers who made political donations did so to the left. Finally, Texas takes up hairstyle discrimination, while swatting down school choice. Yes, you can indeed mess with Texas. We also speak with Trevor Acorn of Tridentine Brewing Co. — a brewery interested in faith and fun, as we discuss fellowship, faith and the future with him. You can find out more about Tridentine Brewing at https://www.tridentinebrewing.com/ or follow on Twitter at: https://twitter.com/TridentineBrew Hosted on Acast. See acast.com/privacy for more information.

#beer #woke #budlight #millerlite #boycott #coorslight #bluemoon Channel on Rumble https://rumble.com/c/c-2187614 Discord link https://discord.gg/ApePguvCDn Sheen Rosaries link https://www.sheenrosaries.com/?ref=plotlines Telegram https://t.me/+SEMirW4KLFdiZGQ5 Tridentine Brewing https://www.tridentinebrewing.com/ Instagram (@TridentineBrewing) Twitter (@TridentineBrew) Gab (@TridentineBrewing) The Beer Option: Brewing a Catholic Culture Yesterday & Today by Dr. R. Jared Staudt

I was once watching Monday Night Football at an airport while I ate a quick dinner between flights, and a man from the UK asked me what exactly the teams were trying to accomplish on the field. Briefly, I tried to explain American football to him, and the ideas around moving the football ten yards using four “downs.” After a few minutes, he finished his beer and said, “It looks like a stupid game to me.” I laughed, since I didn't really disagree. Most games are kind of odd, even stupid if you step back and really think about them. In basketball, we try to throw a ball through a metal ring. In baseball, we use a stick to hit a ball and then we run and touch things that we pretend have magic powers of safety. And whoever is good at these games, we treat like the gods of this world. I didn't point out to the English dude that rugby and cricket look just as stupid to me as American football did to him, because I assume there is far more nuance and art to those games, and I just fail to appreciate them because I grew up watching football and baseball. Once when I was in London, I watched cricket in a bar and observed people getting excited and, yes, it seemed ridiculous to me. Likewise, I don't understand hockey, despite living in a state where many are obsessed with it. Hockey bores me, but I understand there is far more happening on the ice than I understand or appreciate, because many people assure me it is beautiful if you understand it. I know what they mean by that. What we don't understand, we like to mock. Especially if it has a border, or a fence around it. Sour grapes is a phenomenon that I've certainly known personally, where if I don't understand something, I downplay it. Or perhaps, if I'm not allowed into something, I will consider it not worth striving after. But for that which we don't understand, we'll mock it as stupid or childish. I've written about this a fair amount here, especially in terms of prayer, where the modern doubter mocks prayer as silly, while never giving it a try - a real try - and therefore never learning to understand or play “the game” of prayer. The funny thing is that we end up locking ourselves out of beauty when we refuse to try prayer, or when we actively mock what happens at a Catholic Mass. There is a bad idea in the Church to make Mass more exciting, more engaging, and on this topic a longstanding debate over how the Holy Mass should be conducted has raged for a decades. Arguments over Vatican II can be found everywhere online, as the Latin Mass and the Novus Ordo provoke fierce commentaries. As a child of the 1980s and 1990s, I have attended various Masses that seem to lack reverence, so I appreciate the complaints of the defenders of the Mass of the Ages, because when I first witnessed a High Mass, or Latin Mass, I thought I had walked into the wrong Church. I had no idea what was happening but knew that something was different, and that something had been lost in the reverence used in the Tridentine form of the Mass. But I have not come to talk about Latin Mass here. I will save that for another day. (Before I move on, I must admit that attending a High Mass had a profound effect on my sense of what the liturgy could and should be in terms of reverence. Attending the old mass, with its seriousness and grand silences, exuded sacredness in every moment. Receiving Communion on the tongue, kneeling at the rail, made it obvious that this was indeed the proper posture for coming to meet the Creator who welcomes us to the sacred meal of Thanksgiving. The hundreds of Novus Ordo Masses that I have attended never came close to that evening, where I witnessed the most reverent Mass of my life, on Epiphany 2020, in Pine Island, MN. This was no Mass pretending to be entertainment, this was a group of joyful sinners in love with a welcoming God. That was the first time I understood why we have these “Liturgy wars” and it makes it difficult to understand why Pope Francis seems intent on ending this beautiful Latin Mass, but as I mentioned, perhaps I will write on this another day.) What I mean to focus on here is the Mass itself, and why it is neither intended to be entertaining nor should it ever be the main goal. If you want entertainment, you can watch Monday Night Football or the hundreds of available streaming services. The Holy Mass is not entertainment, nor should it ever be considered as such. For anyone who thinks it needs to be more exciting, they are merely asking for trouble because that is a losing game. The world outside of the Church is in constant battle for entertainment and drama. We specifically go to the Mass for a meal with God, for non-competition, for communion. Now, I will say, it is always appreciated to have a good speaker who can deliver a good homily, but again…even that is not the main purpose of the Mass.Religion cannot be entertainment. If your religion sees itself as a competition with the culture, where the number of people attending is the mark of success, it becomes just another sideshow, a form of entertainment, and one that will lose. In short, faith in Christ is not a popularity contest. I don't even think faith can fully be authentic if you are only there because it's cool, because Jesus assured us that people would hate his apostles and disciples. The cool people of the ancient world were the Herodians, the Romans, the Pharisees, and the Sadduccees, and they all got together and killed Jesus because he was a buzzkill to them. The non-religious world has ample options for entertainment. Sex, money, power, victory, contests: now that's what most people call entertainment. The Super Bowl is entertainment, a full deck of sex, money, power, and worship of pseudo-demigod athletes. It is the most pagan feast in the history of mankind. If that's what you want, then go get it. But that is not what the Mass offers. The beauty of the Holy Mass is that you do not go there to get something, to be entertained. You go there to give something: you go there to give thanks. (For a good primer on how to attend Mass, watch Father Mike Schmitz's Pray the Mass like never before. In fact, go watch his video and forget about this blog, if you want greater insight.) Any religion that tries to be cool or trendy has a short shelf life. No one needs it. No one wants it. Fireworks are not needed. A thousand options exist already in trendy entertainment and fads. For anyone that believes the Catholic Mass must be more modern and hip, they have missed the point entirely. There is a fundamental misunderstanding of what the Catholic Mass is about if you are attending in order to get something for yourself instead of to give yourself to God. Even the structure of the Mass walks this out for us if we pay attention. This is the Mass in nutshell:1.) We bring our sinful selves and ask for God's mercy, giving all glory to him. 2.) We listen to God's word and try to understand the message. 3.) Then we recite our beliefs and offer gifts. Bread and wine comes forward and we donate money if we can. Then we test our faith. Talk is cheap. And your money is no good from here on out. 4.) The act of faith in the Eucharist is where the leap must be taken, weekly. 5.) Then we give thanks for God. Eucharist means “thanksgiving.” 6.) We are commanded to go forth, to love God, and to serve others. To observe the consecration of the hosts and step forward and say, “I believe this is the body of Christ” with your Amen - that is the test of faith. To believe that you have ingested the glorified and risen body of God requires a total surrender of the intellect and free-will. That is how faith is defined in the Catechism. (CCC 143)This kind of surrender of self to God brings real freedom. Total freedom. The reason people who try to use LSD or alcohol fail to really get freedom is because they are like Evel Knievel trying to jump the Snake River in Idaho on a rocket-powered motorcycle. You can't blast your way to God. Experiencing God cannot be bought or achieved with enough mind-altering experiences. The spiritual life requires the journey into the valley, into humility, and kneeling is the only way to reach God and know him. The whole idea of kneeling is to deflate the ego entirely, shoving it aside in favor of God. To be blessed by the Creator means submitting to him. I know a man who says, “I don't kneel” and he has a very worldly idea of what God is, and as for me, I know that either I will kneel to God each morning and night, or God will kneel me. I've said this before on here: humility is when you kneel to God, and humiliation is when God kneels you. The resulting outcome is the same, but how you get tapped by God differs greatly in the choice. Modern people don't like kneeling. We've been indoctrinated to “believe in yourself.” But kneeling purposefully lowers reason and ego in order to elevate faith in God to the highest place in your mind, body, heart, and soul. The beauty of Catholicism is that you get to keep your reason, as science and the Church are fully compatible (don't let people fool you about this) and by surrendering to God you get to love yourself as God loves you. This is the great paradox of faith and the rule of spiritual physics. In order to go up, you must go down. In order to be re-born, you must die to self. In short, we go to Mass to give ourselves to God. But, lo and behold, in return, God gives himself to us. That is the only “transaction” I will ever need from God. Not money, not fame, not food, not my job, not my health, not people, not anything. All of that can be taken, and my prayer is that I will only stay close to God, and will do so through communion with Him in the Eucharist. You know, people should be clamoring to receive the host, the Eucharist, because it is God sharing himself with us. When you go to communion without the baggage of your intellect and free-will, you will know what it means to have the faith of a child. When I stop trying to mold God to my plans, I am molded into His plans. This is letting go of everything but God. As for earthly things, we must think like Job, who after losing everything could still say: The Lord giveth, and the Lord taketh away. Bless the name of the Lord. That is the daily miracle of the Mass. It is never to be entertained. Witnessing an irreverent Mass may be a leading cause of dying faith, because it's like a bad sugary syrup that leaves you unfulfilled and feeling dull all over. If you go to Mass without knowing what is happening, you will be like the man from the UK watching Monday Night Football or me watching cricket. This is why those who understand the Mass and believe do not like applause or cool new introductions to how worship is done. Those who say, “I left the church because I wasn't being fed,” never understood the Mass in the first place, because you don't go to Mass to be fed by the priest's sermon. First of all, the Mass is not about you. That's critical to understand. You go to Mass bringing what little you have, nothing but your sins and a willingness to believe, and deserving nothing you get fed by God himself. This is the miracle of the Loaves and Fishes in replay, every week, where we bring very little to the table, and God provides the rest. If it's entertainment you want, you can get a sermon on YouTube or from a podcast. There are many great ones to hear. But those speakers are not the Eucharist. Your computer or airpods cannot serve up a host to your ears at the end of a sermon. Nor can technology consecrate a host, since phones are not ordained in the only church that has the succession of the apostles. Body and soul are required for the mystery of the Mass. The Sacraments require an in-person experience. You cannot get the Eucharist anywhere else but at the hands of an ordained priest, who is in the line of grace from the apostles right up to today. This is where people get off the Catholic bus. Transubstantiation? Laying of hands to pass on the power of consecration? What is this, a magic act? No. That is the faith. That is the leap. That is the formula, that is not magic, but it works. “We do not believe in formulas, but in those realities they express, which faith allows us to touch.” (CCC 170)We believe because it endures, it works, it lasts, and by placing faith slightly over our reason, we get to keep both. Keep your science and have your Eucharist, too, as long as faith edges out reason by a smidge. When faith takes the wheel, reason provides the navigation. It's a beautiful thing to have both, but as soon as reason tries to take the wheel, the car goes off the road. The world laughs at faith as backward and superstitious. But this is a faith that works and has lasted two thousand years. This is the faith that withstood horrors beyond our imagination in the first three hundred years, suffering martyrdoms beyond imagination. The rituals of this old religion exist for a purpose. There is a reason for the ritual. It is an act of faith. There is proof of its power to move people, as seen in the beauty of every cathedral and small town church. Entertainment was never the point. Sermons are not the bread of life. And entertainment ages badly. Go watch any comedy film from the 1960s or 1970s and see how funny it is now. (Spoiler: don't watch them, they are no longer funny) This is why devout Catholics don't like clapping and hand-waving at Mass. This is why we like silence before and after Mass. Noise and clapping and hooting and hollering are fine elsewhere, like at your Bible study or a retreat or in evangelization. But not at Mass. Here's a quote from Pope Benedict, a fellow who really understood the value of a reverent Mass: Wherever applause breaks out in the liturgy because of some human achievement, it is a sure sign that the essence of liturgy has totally disappeared and been replaced by a kind of religious entertainment. Such attraction fades quickly - it cannot compete in the market of leisure pursuits, incorporating as it increasingly does various forms of religious titillation. (On the Spirit of the Liturgy, Joseph Ratzinger)But then why does it have to be so boring? Kids worldwide have wondered this while attending Catholic Mass. It's boring when you don't understand it. It's boring when no one explains to you what it's about. Consider how it feels to watch a sport you don't know, like when Americans watch cricket or British people watch American football. What you see appears pointless, until you know what's happening, and that every single word and action is loaded with symbolism and meaning. Many people observe a board game being played with suspicion, but once they sit down and enter the game, the nuances become interesting. So like sports and card games, and other forms of entertainment, the Mass only makes sense once you start playing and understanding it. You have to play to appreciate a game, not read the rule book or watch in confusion.However, sports and card games do not address the gaping, vacuous, never-ending pit in our hearts that seeks the ultimate purpose and meaning of our existence. Distractions can plug the void for a bit, but eventually you need something more. Something to hang onto when you are no longer playing but perhaps: staring at a bedroom ceiling at 4 AM or sitting in a hospital waiting room or after having a miscarriage or losing a pet or when you are drowning in anxiety or you can't stop scrolling porn or keep yourself from drinking to inebriation. The thing about sports and entertainment is that they don't address the core problem. Moreover, they require a good deal of energy to stay in motion. The NFL has lasted over fifty years in America, which seems a long time. But it has only lasted because of immense marketing and sales efforts to make it cool and sexy. The moment the marketing fails, the TV contracts will fade, and the stadiums will empty. The bread and circuses of modern America only survive because of peace after World War II (at least within the country), our incredible affluence, and our desire to fill spare hours with distractions. Our efficiency has allowed odd things like the NFL to spring up and flourish, but like Elvis, it will eventually fade away. Anyone who has worked in sales knows how hard it is, how much smoke and mirrors is needed, how much bending of the truth is required, to keep up the numbers, especially when you're selling a bad product. The product, in the end, must sell itself. The NFL requires a marketing machine that the ancient world could not fathom. But there's a reason so much advertising and endorsing and imagery is required, just as there is a reason that boring things like Arm & Hammer Baking Soda doesn't need a lot of clever pitching. A person buys Arm & Hammer Baking Soda one time and it works, and then keeps buying the same product for forty, fifty, sixty years. Wealthy or poor, attractive or ugly, tall or short, college educated or “deplorable”: they all trust in Arm & Hammer Baking Soda and don't need reminders plastered all over the TV or in their mailbox or on their phones. Some things just work. It fulfills a need. Baking Soda doesn't oversell its basic capability by promising that you'll be taller or better looking, or that all of your dreams will come true. The NFL is selling that story. If your team wins, you win. If your team wins, you will be fulfilled. If your team doesn't win, somehow you have lost. To be happy, your team must win. The NFL reminds me of the Bergens in the animated movie, Trolls, where the Bergens think the only way to be happy is if they eat a Troll. Likewise, I know people that may only be happy if the Vikings or Jets win the Super Bowl. You hear this line: “I can die happy if the Vikes win…” Give me a break. Go eat a troll. Addendum: eating a troll is not like eating the Eucharist, for anyone who might like to link the idea. Receiving the Eucharist does not implant “happiness,” it brings us into Communion with God, and in eating the consecrated host we do not kill God, as a Bergen does to a Troll. God cannot be killed. We've already tried that, and it didn't work because he popped back up on the third day. The Eucharist is the Risen and Glorified Body of Christ. Receive Him frequently, as frequently as you can. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.whydidpetersink.com

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The Tridentine paradigm has withstood the challenge of the Protestant Reformation and more. With the same paradigm, Rome also faced a second push coming from the modern world: that of the Enlightenment (on the cultural side) and the French Revolution (on the political side) between the eighteenth and nineteenth centuries. But has the Tridentine paradigm now reached the end of its journey? If so, what will be the face of Roman Catholicism tomorrow? Neither the Tridentine paradigm nor the various synodal paths dear to Pope Francis indicate an evangelical turning point in the Church of Rome. The Church of Rome was and remains distant from the claims of the biblical gospel.https://vaticanfiles.org/en/2022/12/208/

November 4: Saint Charles Borromeo, Bishop1538–1584Memorial; Liturgical Color: WhitePatron Saint of bishops, cardinals, and seminariansA young nobleman becomes a Cardinal, exemplifies holiness, and reforms the ChurchToday's saint was born in a castle to an aristocratic family. His father was a count, his mother a Medici, and his uncle a pope. This last fact was to determine the trajectory of Charles Borromeo's entire life. Pope Pius IV (1559–1565) was the brother of Charles' mother. At the tender age of twelve, Charles received the external sign of permanent religious commitment, the shaving of the scalp known as tonsure. He was industrious and extremely bright and received advanced degrees in theology and law in his native Northern Italy. In 1560 his uncle ordered him to Rome and made him a Cardinal at the age of just twenty-one, even though Charles was not yet ordained a priest or bishop. This was brazen nepotism. But in this instance it was also genius. The Cardinal-nephew was a man of rare gifts, and his high office afforded him a wide forum to give those gifts their fullest expression.At the Holy See, Charles was loaded down with immense responsibilities. He oversaw large religious orders. He was the papal legate to important cities in the papal states. He was the Cardinal Protector of Portugal, the Low Countries, and Switzerland. And, on top of all this, he was named administrator of the enormous Archdiocese of Milan. Charles was so bound to his Roman obligations, however, that he was unable to escape to visit Milan's faithful who were under his pastoral care. Non-resident heads of dioceses were common at the time. This pained Charles, who would only be able to minister in his diocese years later. Cardinal Borromeo was a tireless and methodical laborer in the Holy See, who nevertheless always found ample time to care for his own soul.When Pope Pius IV decided to reconvene the long-suspended Council of Trent, the Holy Spirit placed Cardinal Borromeo in just the right place at just the right time. In 1562 the Council Fathers met once again, largely due to the energy and planning of Charles. In its last sessions, the Council completed it most decisive work of doctrinal and pastoral reform. Charles was particularly influential in the Council's decrees on the liturgy and in its catechism, both of which were to have an enduring and direct influence on universal Catholic life for over four centuries. Charles was the driving force and indispensable man at the Council, yet he was still just in his mid-twenties, being ordained a priest and bishop in 1563 in the heat of the Council's activities.In 1566, after his uncle had died and a new pope granted his request, Charles was at last able to reside in Milan as its Archbishop. There had not been a resident bishop there for over eighty years! There was much neglect of faith and morals to overcome. Charles had the unique opportunity to personally implement the Tridentine reforms he had played such a key role in writing. He founded seminaries, improved training for priests, stamped out ecclesiastical bribery, improved preaching and catechetical instruction, and combatted widespread religious superstition. He became widely loved by the faithful for his personal generosity and heroism in combating a devastating famine and plague. He stayed in Milan when most civil officials abandoned it. He went into personal debt to feed thousands. Charles attended two retreats every year, went to confession daily, mortified himself continually, and was a model Christian, if an austere one, in every way. This one-man army for God, this icon of a Counter-Reformation priest and bishop, died in Milan at the age of forty-six after his brief but intense life of work and prayer. Devotion to Charles began immediately, and he was canonized in 1610.Saint Charles Borromeo, your personal life embodied what you taught. You held yourself and others to the highest standards of Christian living. From your place in heaven, hear our prayers and grant us what we ask, for our own good and that of the Church.

What was the topic anyway? Fr. Mike & Jacob discuss ecumenism, Mother Theresa and the Bible.

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Black Christianity in America has long been studied as a blend of indigenous African and Protestant elements. Jeroen Dewulf redirects the conversation by focusing on the enduring legacy of seventeenth-century Afro-Atlantic Catholics in the broader history of African American Christianity. With homelands in parts of Africa with historically strong Portuguese influence, such as the Cape Verde Islands, São Tomé, and Kongo, these Africans embraced variants of early modern Portuguese Catholicism that they would take with them to the Americas as part of the forced migration that was the transatlantic slave trade. Their impact upon the development of Black religious, social, and political activity in North America would be felt from the southern states as far north as what would become New York. Dewulf's analysis focuses on the historical documentation of Afro-Atlantic Catholic rituals, devotions, and social structures. Of particular importance are brotherhood practices, which were critical in the dissemination of Afro-Atlantic Catholic culture among Black communities, a culture that was pre-Tridentine in nature and wary of external influences. These fraternal Black mutual-aid and burial society structures were critically important to the development and resilience of Black Christianity in America through periods of changing social conditions. Afro-Atlantic Catholics: America's First Black Christians (U Notre Dame Press, 2022) shows how a sizable minority of enslaved Africans actively transformed the American Christian landscape and would lay a distinctly Afro-Catholic foundation for African American religious traditions today. This book will appeal to scholars in the history of Christianity, African American and African diaspora studies, and Iberian studies. Allison Isidore is a Religious Studies Ph.D. student at the University of Iowa and is the Assistant Director for the American Catholic Historical Association. Her research interest is focused on the twentieth-century American Civil Rights Movement and the Catholic Church's response to racism and the participation of Catholic clergy, nuns, and laypeople in marches, sit-ins, and kneel-ins during the 1950s and 1960s. She tweets from @AllisonIsidore1. Learn more about your ad choices. Visit megaphone.fm/adchoices

Prof. Eire's slides can be found here: https://tinyurl.com/yw558acx https://tinyurl.com/ydam72nn This lecture was given on June 13, 2022 at the Dominican House of Studies in Washington, D.C. as part of The Civitas Dei Summer Fellowship: "The City of God in Modernity: Culture and Ecclesiology." For more information on upcoming events, please visit our website at www.thomisticinstitute.org. About the speaker: Carlos Eire, who received his PhD from Yale in 1979, specializes in the social, intellectual, religious, and cultural history of late medieval and early modern Europe, with a focus on both the Protestant and Catholic Reformations; the history of popular piety; and the history of the supernatural, and the history of death. Before joining the Yale faculty in 1996, he taught at St. John's University in Minnesota and the University of Virginia, and was a member of the Institute for Advanced Study in Princeton for two years. He is the author of War Against the Idols: The Reformation of Worship From Erasmus to Calvin (1986); From Madrid to Purgatory: The Art and Craft of Dying in Sixteenth Century Spain (1995); A Very Brief History of Eternity (2010); Reformations: The Early Modern World (2016); and The Life of Saint Teresa of Avila: A Biography (2019). And he is co-author of Jews, Christians, Muslims: An Introduction to Monotheistic Religions (1997). He has also ventured into the twentieth century and the Cuban Revolution in the memoir Waiting for Snow in Havana (2003), which won the National Book Award in Nonfiction in the United States and has been translated into more than a dozen languages. His second memoir, Learning to Die in Miami (2010), explores the exile experience. A past president of the Society for Reformation Research, he is currently researching attitudes toward miracles in the sixteenth and seventeenth centuries. His recent book Reformations won the R.R.Hawkins Prize for Best Book of the Year from the American Publishers Association, as well as the award for Best Book in the Humanities. It was also awarded the Jaroslav Pelikan Prize by Yale University Press. All of his books are banned in Cuba, where he has been proclaimed an enemy of the state – a distinction he regards as the highest of all honors.

In this episode, the Trad Men enjoy a pint with Trevor Alcorn from Tridentine Brewing! We discuss the craft of brewing beer, beer's relationship to Catholicism and how Trevor and his family have turned their hobby into an apostolate for the new evangelization! Be sure to visit us at www.tradmenpodcast.com and be sure to check out the shop for some Trad Men merch that doubles as Modernist repellant! Check out the folks at Tridentine Brewing at https://www.tridentinebrewing.com/ For more information on Blessed Karl of Austria: https://www.emperorcharles.org/ Traditional Catholic Beer Blessing: https://www.catholicgentleman.net/201... PAX DOMINI SIT SEMPER VOBISCUM!

John and Connor discuss brewing beer and Catholic devotion through work with Trevor Alcorn of Tridentine Brewing. Tridentine Brewing https://www.tridentinebrewing.com/ Instagram (@TridentineBrewing) Twitter (@TridentineBrew) Gab (@TridentineBrewing) https://www.sheenrosaries.com/?ref=plotlines https://www.tumblarhouse.com/collections/bestselling-catholic-books/products/blessed-charles-of-austria The Beer Option: Brewing a Catholic Culture Yesterday & Today by Dr. R. Jared Staudt It can be purchased below at Tumblar House's website: https://www.tumblarhouse.com/products/the-beer-option-brewing-a-catholic-culture-yesterday-today Portraits of Saints Several Tridentine Brewing beer labels feature the artwork of Tracy L. Christianson, from Portraits of Saints! You can purchase Tracy's beautiful art at the site below: https://www.portraitsofsaints.com/ Baritus Catholic The Tridentine beer, Christ the King Kolsch, features the image “Ave Christus Rex” prominently on the beer's label, from the artist Chris Lewis of Baritus Catholic. You can purchase Chris' phenomonal work at the link below: https://www.etsy.com/shop/BaritusCatholic https://www.barituscatholic.com/

Pope Pius V's document Quo Primum was responsible for promulgating the Tridentine Liturgy (The Latin Mass) after the Council of Trent. You'll want to listen to this to understand why the Latin Mass can never be legitimately suppressed. You may also read the document, among other church documents, at https://www.papalencyclicals.net/

Traditionalists within the bosom of the Catholic Church have been dealt a blow from our current Pope in his latest Motu Proprio letter to the Church. With the stroke of a pen, harsh restrictions and limitations have been pressed upon the Tridentine Eucharistic celebrations of the Mass. I attend the Novus Ordo Mass which is the form of Mass promulgated since the 21rst ecumenical council of the Catholic Church (1962-1965). It's newer, more modern, and is celebrated in the vernacular. (Local language) My heart, however, is breaking for my brothers, sisters, and fathers who have found a home in the traditionalist community who worship our Lord in theTraditional Latin Mass.

Saying he was acting for the good of the unity of the Catholic Church, Pope Francis has restored limits on the celebration of the Mass according to the Roman Missal in use before the Second Vatican Council, overturning or severely restricting permissions St. John Paul II and Pope Benedict XVI had given to celebrate the so-called Tridentine-rite Mass. Despite the recent decision of Pope Francis to curtail celebration of the Latin Mass, we are not going to see it disappear anytime soon for a simple reason: Local bishops can and will still permit it.

Jacob Imam and I are not what is described as "trads" and neither of us attends the Latin Mass on a regular basis, but we LOVE the reverence and beauty of the Latin, or Tridentine, Mass. In light of Pope Francis' "Traditionis Custodes," we flesh out 7 reasons why the Latin Mass is truly extraordinary. A few of the 7 reasons are: The primacy of the Eucharistic sacrifice The quality of the homilies The formality of the mass and attendees The beauty of the Latin language and music ...and 3 more!   Sign up for my free course on St. Augustine's "Confessions"!   SPONSORS Hallow: http://hallow.app/mattfradd STRIVE: https://www.strive21.com/ Homeschool Connections: https://homeschoolconnections.com/matt/   GIVING Patreon or Directly: https://pintswithaquinas.com/support/  This show (and all the plans we have in store) wouldn't be possible without you. I can't thank those of you who support me enough. Seriously! Thanks for essentially being a co-producer co-producer of the show.   LINKS Merch: https://teespring.com/stores/matt-fradd FREE 21 Day Detox From Porn Course: https://www.strive21.com/   SOCIAL Facebook: https://www.facebook.com/mattfradd Twitter: https://twitter.com/mattfradd Instagram: https://www.instagram.com/mattfradd Gab: https://gab.com/mattfradd Rumble: https://rumble.com/c/pintswithaquinas   MY BOOKS Get my NEW book "How To Be Happy: Saint Thomas' Secret To A Good Life," out now! Does God Exist: https://www.amazon.com/Does-God-Exist-Socratic-Dialogue-ebook/dp/B081ZGYJW3/ref=sr_1_9?dchild=1&keywords=fradd&qid=1586377974&sr=8-9 Marian Consecration With Aquinas: https://www.amazon.com/Marian-Consecration-Aquinas-Growing-Closer-ebook/dp/B083XRQMTF/ref=sr_1_4?dchild=1&keywords=fradd&qid=1586379026&sr=8-4 The Porn Myth: https://www.ignatius.com/The-Porn-Myth-P1985.aspx   CONTACT Book me to speak: https://www.mattfradd.com/speakerrequestform

Monologue on the recent phenomenon of mainstream media converting accounts of unidentified flying objects and aerial phenomenon from dismissively strange and irrational as they did for decades to now being normal and alarming. A chat with Gerry Precil who fell in love with the reverential intimacy of the Tridentine liturgy. The post Voicing Truth and Reason – Episode 19 (UFOs, UAPs & Alien Encounters / Gerry Precil, Re-Vert and Traditional Catholic) first appeared on David L. Gray.

Monologue on the recent phenomenon of mainstream media converting accounts of unidentified flying objects and aerial phenomenon from dismissively strange and irrational as they did for decades to now being normal and alarming. A chat with Gerry Precil who fell in love with the reverential intimacy of the Tridentine liturgy. The post Voicing Truth and Reason – Episode 19 (UFOs, UAPs & Alien Encounters / Gerry Precil, Re-Vert and Traditional Catholic) first appeared on DavidLGray.INFO.

Apostolic Succession in the Roman Catholic and Lutheran Churches I ran across an interesting website: https://www.catholic-hierarchy.org/. It is actually a database of all Roman Catholic bishops, past and present, with their histories. What is really fascinating is that their chain of consecrations are listed, their “family tree” of having hands laid on them by bishops. For Roman Catholics, this unbroken chain of apostolic succession of bishops is considered to be absolutely necessary in their theology for the confection of the sacraments. Or so it seems. Here's the problem: their records of consecrations don't even go back as far as the Reformation. I looked at the episcopal lineages of popes Francis, Benedict, and John Paul. Their consecrations find a common “ancestor” in Pope Clement XIII - who was consecrated in 1743. I looked up the local Roman Catholic archbishop of New Orleans, Gregory Aymond. His “ancestry” also runs through pope Clement XIII. Ditto for his predecessor Alfred Hughes. And his predecessor Francis Schulte. And his predecessor Philip Hannan. As a random exercise, I plugged in the bishop of Owensboro, Kentucky: William Medley. Yes, him too. Just for kicks, I looked up the bishop of Mombassa, Kenya (Martin Musonde). Yes, his lineage also runs through Clement XIII, and in fact, he shares a closer link with Abp. Aymond of New Orleans, going back to Pope Pius X (1884). They're practically kissing cousins. Here is what is interesting: Pope Clement XIII's lineage (and thus, it seems, all modern Roman bishops) hits a dead end with Scipone Cardinal Rebiba, the titular Roman Catholic patriarch of Constantinople, who was consecrated as a bishop in 1541. But we have no idea who consecrated him. The line of records stops here. Thus, the oldest recorded history of episcopal lineage for modern Roman bishops is more recent than the Reformation! Interestingly, there are also no lineages for the first several hundred years of popes. The second bishop of Rome, Linus (served 68-79 AD), has no known lineage. Neither does Gregory the Great (590-604). John XVII - pope in the year 1000 - has no known lineage. Pope Julius III - pope in 1500 - has only two known generations. Leo X (of Reformation fame) has a whopping four generations. That's it. So Rome, who ostensibly bases its entire validity on canonical episcopal consecration cannot even trace its own clergy back to the Reformation. Roman Catholics simply have to take it on faith that their bishops (and thus the priests they ordain) are legitimate. Scandinavian Lutheran bishops - and their “descendants” in the Baltics, Russia, and Africa - are likewise consecrated in apostolic succession (though not recognized as such by Rome), as the custom of traditional polity (bishop, priest, and deacon) and episcopal ordination were retained by the Scandinavian Lutherans as salutary traditions in accordance with the desire to do as so stated in our Book of Concord (Ap 14:1). German Lutheran pastors after the Reformation were not ordained by bishops - but rather by other pastors - in a kind of presbyterial succession - which has indeed happened in antiquity and in the middle ages. This is so because Lutheran pastors do not ordain themselves, nor are they ordained by the laity. Our confessions speak of the church ordaining pastors “using their own pastors for this purpose” (SA 3:10, Tr 72). Dr. Arthur Carl Piepkorn referred to this as a “de facto succession of ordained ministers,” and he points out that Jerome considered not only bishops, but presbyters as well, to be “successors of the apostles.” Piepkorn cites several historical instances of presbyters ordaining other presbyters and deacons, including in second century Alexandria and Lyons, as well as the Council of Ancyra (314) that includes a canon (13) that speaks to presbyters carrying out ordinations. Piepkorn also points out that John Cassian (360-435) records the fact that the Egyptian presbyter-abbot Paphnutius ordained his succesor both as a deacon and as a priest, and also that while before their episcopal consecrations, Sts. Willehad and Liudger, in the eighth century, were carrying out ordinations. Piepkorn also cites historical records from the thirteenth and even the fifteenth centuries - including papal bulls - recognizing presbyterial ordinations as valid (see “The Minister of Ordination in the Primitive and Medieval Church,” page 80 of The Church: Selected Writings of Arthur Carl Piepkorn). It seems that the Roman Catholic rejection of Lutheran orders based on our lack of canonically-consecrated bishops as ministers of ordination (as we find in the Papal Confutation in response to AC14) is not based on consistent theology and practice in the Roman Church. Piepkorn participated in “Lutherans and Catholics in Dialogue” - which yielded some surprising conclusions (see Volume IV on Eucharist and Ministry). One of the Roman participants (Fr. George Tavard) concluded that presbyterial successions are a matter of history, and said: I would be prepared to go further, and to admit that episcopal succession is not absolutely required for valid ordination…. The main problem, in our ecumenical context, does not lie in evaluating historical lines of succession, but in appreciating the catholicity of Protestantism today. Fellow participant Fr. Harry McSorley concluded, after a thorough study of the Council of Trent: We can say without qualification that there is nothing whatever in the Tridentine doctrine on sacrament of order concerning the reality of the eucharist celebrated by Christians of the Reformation churches. Catholic theologians who have maintained that there is no sacrament of the body and blood of Christ in Protestant churches because Protestant ministers are radically incapable of consecrating the eucharist are incorrect if they think this opinion is necessitated by the teaching of Trent. Of course, we Lutherans don't really care whether or not the papal church recognizes our ordinations or our eucharists as valid (though they do as a matter of course recognize our baptisms). But when examined in light of both actual history and the history of their theology, their exclusive claims regarding apostolicity come unraveled, even by their own pronouncements. And here is the final irony: while modern Roman Bishops cannot prove their line of consecrations even as far back as the Reformation, Lutheran bishops consecrated by means of the Swedish line, can indeed trace their lineages back further. This paper includes an appendix showing the succession of Swedish bishops back to its Roman Catholic “ancestor” who was consecrated in 1524. This means that confessional Lutheran bishops in various church bodies around the world have a greater claim to apostolic succession in the historical sense than even the Roman pope. Here is the episcopal lineage of the Church of Sweden from the paper “Den apostoliska successionen i Svenska kyrkan. En studie av den apostoliska successionens roll i dialogen med Church of England.” 6. Appendix: Svenska kyrkans historiskt dokumenterade vigningslinje Paris de Grassi, biskop av Pesaro, vigde 1524 i sitt hus i Rom Petrus Magni till biskop för Västerås stift som 1531 vigde Laurentius Petri till ärkebiskop för Uppsala stift som 1536 vigde Botvid Sunesson till biskop för Strängnäs stift som 1554 vigde Paul Juusten till biskop för Viborgs stift (1563 Åbo) som 1575 vigde Laurentius Petri Gothus till ärkebiskop för Uppsala stift som 1577 vigde Andreas Laurentii Björnram till biskop för Växjö stift (1583 Uppsala) som 1583 vigde Petrus Benedicti till biskop för Västerås stift (1587 Linköping) som 1594 vigde Abraham Angermannus till ärkebiskop för Uppsala stift som 1595 vigde Petrus Kenicius till biskop för Skara stift (1608 Strängnäs, 1609 Uppsala) som 1601 vigde Olaus Martini till ärkebiskop för Uppsala stift som 1608 vigde Laurentius Paulinus Gothus till biskop för Skara stift (1609 Strängnäs, 1637 Uppsala) som 1641 vigde Jonas Magni Wexionensis till biskop för Skara stift som 1647 vigde Johannes Lenaeus till ärkebiskop för Uppsala stift som 1668 vigde Johannes Baazius d.y. till biskop för Växjö stift (1673 Skara, 1677 Uppsala) som 1678 vigde Olaus Svebilius till biskop för Linköpings stift (1681 Uppsala) som 1695 vigde Mattias Steuchius till biskop för Lunds stift (1714 Uppsala) som 1726 vigde Eric Benzelius d.y. till biskop för Göteborgs stift (1731 Linköping, 1742 Uppsala) som 1742 vigde Henrik Benzelius till biskop för Lunds stift (1747 Uppsala) som 1757 vigde Carl Fredrik Mennander till biskop för Åbo stift (1775 Uppsala) som 1781 vigde Uno von Troil till biskop för Linköpings stift (1786 Uppsala) som 1787 vigde Jacob Axelsson Lindblom till biskop för Linköpings stift (1805 Uppsala) som 1809 vigde Carl von Rosenstein till biskop för Linköpings stift (1819 Uppsala) som 1824 vigde Johan Olof Wallin till biskop för Kungliga Serafimerorden (1837 Uppsala) som 1839 vigde Hans Olof Holmström till biskop för Strängnäs stift (1852 Uppsala) som 1855 vigde Henrik Reuterdahl till biskop för Lunds stift (1856 Uppsala) som 1864 vigde Anton Niklas Sundberg till biskop för Karlstad stift (1870 Uppsala) som 1890 vigde Martin Johansson till biskop för Härnösand stift som 1904 vigde Olof Bergquist till biskop för Luleå stift som 1932 vigde Erling Eidem till ärkebiskop för Uppsala stift som 1948 vigde Gunnar Hultgren till biskop för Visby stift (1950 Härnösand, 1958 Uppsala) som 1959 vigde Ruben Josefsson till biskop för Härnösand stift (1967 Uppsala) som 1970 vigde Olof Sundby till biskop för Växjö stift (1972 Uppsala) som 1975 vigde Bertil Werkström till biskop för Härnösand stift (1983 Uppsala) som 1986 vigde Gunnar Weman till biskop för Luleå stift (1993 Uppsala) som 1995 vigde Anders Wejryd till biskop för Växjö stift som blev ärkebiskop för Uppsala stift 2006 As an appendix to the appendix, Paris de Grassi, also known as Paride de Grassis (the bishop of Pesaro Italy who consecrated the first Swedish bishop), has a few more “generations” in his lineage: Achille Cardinal Grassi † (1506) Bishop of Bologna Pope Julius II (1481) (Giuliano della Rovere †) Pope Sixtus IV (1471) (Francesco della Rovere, O.F.M. †) Guillaume Cardinal d'Estouteville, O.S.B. † Cardinal-Bishop of Ostia (e Velletri) Cardinal Guillaume was consecrated a bishop in 1439. Thus modern Lutheran bishops have historical documentation of their successions dating back to 1439 - more than a century earlier than Roman bishops, whose records dead-end at 1541.

A prominent Jesuit has called for a return to banning the Traditional Latin Mass (TLM). Jesuit Thomas Reese (former editor-in-chief of Jesuit magazine “America”) has called for bishops to have the authority to ban the Traditional Latin Mass: “It is time to return to bishops the authority over the Tridentine liturgy in their dioceses. The […] The post 674: Jesuit: Latin Mass Ban by Bishops (“young people not allowed to attend”) [Podcast] appeared first on Taylor Marshall.

In a recent video by the Jesuit magazine America, it is admitted that Vatican 2 and the New Mass of 1969 (Novus Ordo Missae) is a RUPTURE and that the Tridentine Catholic theology of the 16th century is no longer welcome by Modernist heresiarchs in the New Church. James Martin, Pope Francis, and the Jesuit […] The post 659: Jesuit Suppression of Latin Mass admitted! Novus Ordo is a rejection of Tridentine Catholic Theology [Podcast] appeared first on Taylor Marshall.

A webinar lecture with Professor Bronwen McShea (Augustine Institute; Institute on Religion and Public Life). Originally delivered on January 7, 2021. This event was co-presented by the Lumen Christi Institute and the Bollandist Society. In this talk, we will examine side by side the lives and legacies of two major saints of French Catholicism's seventeenth-century golden age.  Louise de Marillac and Vincent de Paul co-founded the Daughters of Charity, one of the most successful socially-oriented women's congregations in the Church's history, when the Tridentine-era bishops were attempting to enforce strict claustration for women religious.  They also collaborated with a wide circle of lay and religious women and men of different social backgrounds in ways that transformed Christian life in and beyond France for centuries.  We will reflect on the two saints' fruitful spiritual friendship of several decades.  We will also consider why De Marillac is far less well known than De Paul in modern times, something that stems in part from the different trajectories their causes for sainthood took in the wake of each saint's death, only several months apart from the other's, in 1660.

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras' relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women's work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras’ relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women’s work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras’ relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women’s work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras’ relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women’s work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras' relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women's work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras’ relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women’s work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras' relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women's work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jane K. Wickersham (Associate Professor of History, University of Oklahoma) speaks with Amanda L. Scott (Assistant Professor, Penn State University) about her new book The Basque Seroras: Local Religion, Gender and Power in Northern Iberia, 1550-1800 (Cornell University Press, 2020). Neither wives nor nuns, the seroras fulfilled an essential religious role in early modern Basque communities. Amanda L. Scott explores the lives of the devout laywomen who cared for and maintained churches and shrines in the Basque country, and in so doing reconceptualizes how to frame the social and religious limitations placed on early modern women. Seroras performed essential religious work in their communities; yet they only made simple promises (rather than holy vows), rendering their religious vocations more flexible and their lifestyle more autonomous. Using a wide variety of archival sources, in over seven chapters Scott analyzes the seroras’ relationships with diocesan officials and local communities. Despite the Tridentine-era efforts to more strictly regulate the lives of religious women, Scott finds that both episcopal authorities and communities had a vested interest in negotiating and maintaining the seroras in their religious roles. They were seen as essential to the maintenance of the church, physically and spiritually, and as collaborators in furthering some aspects of Tridentine reform. Scott sensitively explores these women’s work, and the complexities, ambiguities, and conflicts engendered by their autonomous religious status. Scott, in this important book, closely examines the lived experiences of seroras to reach a new understanding of the nature of religious reform in early modern Iberia. Learn more about your ad choices. Visit megaphone.fm/adchoices

Following interventions by Archbishop Carlo Maria Viganò and Bishop Athanasius Schneider, the question—Would we have been better off without Vatican II?—has now become mainstream. The explosive growth of Tridentine communities and the revival of traditional devotions must leave one saying, "There has never been a better time to be a traditionalist."Support the show (https://www.crisismagazine.com/support)

The Catholic Church in America has largely lost its distinctive flavor and with it, its ability either to retain the faithful or to evangelize the infidel. The problem precedes Vatican II: in the Tridentine 1950s, many Catholics, eager for mainstream respectability, had already adopted a bourgeois spirituality. In his first book, The Prodigal Church: Restoring Catholic Tradition in an Age of Deception, Brandon McGinley calls for Catholics to return to the essence of the faith, rather than to a previous era of Catholic "success", and so find creative ways to restore a robust and evangelical Catholic culture in the unknown years to come.  Contents [2:03] Fr. Ratzinger's famous quote about a smaller and more spiritual Church [8:30] Catholicism an embodied faith [12:32] Incompatibility between American and Catholic principles? [19:10] American Catholicism in the 1950s—incipient worldiness [27:15] The importance of small habits in living out the reality of faith and Christ's passion [33:04] Spiritual corrosion caused by immoderate anger towards the hierarchy [39:44] Remembering the Church Triumphant [43:05] “Third places” and the importance of the parish as a community space [51:05] The need for community among nuclear families [55:05] Catholic hospitality and vulnerability [1:00:04] Why we shouldn't separate “moral” from “social” teaching Links The Prodigal Church https://www.sophiainstitute.com/products/item/the-prodigal-church Brandon McGinley https://brandonmcginley.com/ Brandon McGinley on Twitter https://twitter.com/brandonmcg This podcast is a production of CatholicCulture.org. If you like the show, please consider supporting us! http://catholicculture.org/donate/audio

Fr. Donald Kloster of the Diocese of Bridgeport is Dr. Mary Anne Urlakis’ guest on Episode 14 of “Vows, Vocations, and Promises: Discerning the Call of Love.” In this episode, Fr. Kloster discusses his private research regarding the resurgence of the Tridentine – or- Extraordinary Form- of the Roman Catholic Mass. Fr. Kloster will be celebrating his 25th anniversary of ordination in July. He graduated from the University of Texas in 1989 and spent a year in postulancy as the historic Abbey of Disentis in Switzerland. Fr. Kloster earned an M.A. in Moral Theology and defended a thesis on the death penalty in 1995. Father served as a missionary priest in Ecuador for 7 years and was the pastor of one of the largest and poorest parishes in the Archdiocese of Guayaquil. Fr. Kloster is currently the Chaplain of St. Joseph’s Manor in Trumbull, Connecticut.In this episode, Fr. Kloster presents his private research regarding the growing number of families and young adults who are discovering the beauty and spiritual depth of the Traditional Latin Mass- often called the TLM. Fr. Kloster has a profound love for the Tridentine Mass and in Episode 14, he relates to Dr. Urlakis the evidence that a growing number of Catholics share his devotion to this ancient form of the Holy Mass.

Sources: https://www.returntotradition.org Contact Me: Email: return2catholictradition@gmail.com Support My Work: Patreon https://www.patreon.com/AnthonyStine SubscribeStar https://www.subscribestar.net/return-to-tradition Physical Mail: Anthony Stine PO Box 3048 Shawnee, OK 74802 Follow me on the following social media: https://www.youtube.com/channel/UCbgdypwXSo0GzWSVTaiMPJg https://www.facebook.com/ReturnToCatholicTradition/ https://twitter.com/pontificatormax https://www.minds.com/PiusXIII https://gloria.tv/Return%20To%20Tradition Back Up https://www.bitchute.com/channel/9wK5iFcen7Wt/ anchonr.fm/anthony-stine +JMJ+ --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app Support this podcast: https://anchor.fm/anthony-stine/support

Kyel and Matt sit down with the first guest to grace the Laymentality airwaves, Dr. Peter Kwasniewski! The three of them discuss the beauty of the Traditional Liturgy, and touch on some common misconceptions among Catholics and non-catholics alike. Kyel and Matt are so grateful to Dr. Kwasniewski for spending time with them, and hope you'll welcomes this potentially controversial topic with the same open arms you'll use at Thanksgiving dinner to greet your hard-headed Aunt Sally and prejudiced Uncle Bob.

Message from Pastor Pete Lasutschinkow on November 17, 2019

Professor Eamon Duffy (University of Cambridge, Emeritus) “To Doe Our Countrie Good”: Douai, Rome, and the Tridentine Seminary

Dylan and Brent go off on an alt-catholic sidequest this week, covering the rise and fall of Bishop(?) Francis Schuckardt and the formation of two sedevacantist outfits: the CMRI and the Tridentine Latin Rite Catholic Church. Just what is a Cana Cell, and what's the deal with the infant Mary paraphernalia? find out in Part 4 of our Sedevacantism series!

The Catholic Faith is the fullness of Truth, and to worship our Triune God, we are blessed with many different ways. There are many different Catholic rites in communion with the Pope in Rome, such as the Byzantine Rite, and then within the Roman Rite, we also have different expressions of authentic worship. Most of us are extremely familiar with the Mass known as the Novus Ordo Mass, which is the way the Mass has been celebrated since 1969. Prior to that, though, the Liturgy was celebrated in the Tridentine form. This timeless form of the Liturgy is still celebrated worldwide, and Chuck and Annie share their experiences and why they have begun to worship regularly in this form. Salt and Light Video series launched on YouTube called “Faith and Finance”. Click here to watch and subscribe: http://bit.ly/SaltandLightYouTube Visit us online www.saltandlightonline.com, and don’t forget to check out our other show on Breadbox Media, “Chuck n’ Ann on Finance” (www.iiefinancial.com). #Catholic #Christian #Faith #Hope #Love #Truth #Goodness #Beauty #Latin #Tridentine #Christmas #tbt #Church #Feast #consecrate #devotion #Saint #Heaven #Jesus #God

Let’s start episode 309 of Secrets of Organ Playing Podcast. This question was sent by Michael and he writes: "Hi Vidas, You're very welcome! I very much enjoy your music scores, and I intend to purchase more in the future. Thank you for making them available for purchase! They are all excellent works. I was hoping you and Ausra might consider discussing the following organ history subjects in future podcasts: 1. When was the organ introduced into the Christian liturgy? Where were the first church organs installed (e.g. in which regions of Europe or Western Asia, etc)? How did the earliest organists serve in the context of the liturgy? Were the service-playing responsibilities quite different from that of a parish organist today? What was the medieval (pre-Tridentine) mass like? 2. Historical tunings/temperaments: Pythagorean tuning, Mean-tone temperament, the "well-temperaments," etc. When and were where these tunings were used? 3. Compositional practices/features of organ music prior to 18th century? Who were the key composers in the development of organ music composition from the medieval period to the 17th century? Thank you for your very helpful and informative podcast and blog posts! Most sincerely, Michael"

Your browser does not support the audio element. Podcast (30m26s): Play in new window | DownloadNOTE: In another post, we have given the 12th Sunday After Pentecost as a case study in the unity of the Propers. The Unity of the PropersMasses sometimes are called by the first word of the introit. So, for instance, the third Sunday of Advent is called Gaudete and the fourth of Lent Laetare, and the Sunday after Easter is often called Quasimodo Sunday. Each one of these are named after the first words of their introit.Usually a proper Mass has its own Introit, Epistle, Gradual, Alleluia (or Tract), Gospel, Offertory, and Communion. Oftentimes there is a theme that runs through and connects all of these together. In some seasons, such as Advent, the theme can be very strong and obvious. At other times, it can require some reflection to discover.In this podcast, we examine two examples of Masses, the Mass for the Second Sunday of Advent, with it's clear theme of Christ, the savior of the Gentiles, coming as the anointed of the Lord to bring peace; and the Mass for the Fifth Sunday after Pentecost, which, at first glance, doesn't seem to have much binding the Mass texts together. Just for the sake of reference, we've included the propers we refer to in the podcast below:The Second Sunday of AdventIntroitPopulus Sion, ecce Dóminus véniet ad salvándas gentes: et audítam fáciet Dóminus Glóriam vocis suæ in lætítia cordis vestri. (Ps. 79: 2) Qui regis Israël inténde: qui dedúcis velut ovem, Joseph. v. Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio et nunc et semper et in saecula saeculorum. Amen. Repeat Populus Sion... People of Sion, behold the Lord shall come to save the nations: and the Lord shall make the glory of His voice to be heard, in the joy of your heart. (Ps. 79: 2) Give ear, O Thou that rulest Israel: Thou that leadest Joseph like a sheep. v. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. Amen. Repeat People of Sion...Collect Let us pray. O Lord, our God, multiply Thy graces upon us, and grant that joy may follow in the holy praise of those whose glorious festival we anticipate Who livest and reignest, with God the Father, in the unity of the Holy Ghost, God. Forever and ever. R.Amen. EpistleLéctio Epistolæ beáti Pauli Apóstoli ad Romanos. Fratres, quæcúmque scripta sunt, ad nostram doctrínam scripta sunt: ut per patiéntiam et consolatiónem Scripturárum, spem habeámus. Deus autem patiéntiæ et solátii det vobis idípsum sápere in altérutrum secúndum Jesum Christum: ut unánimes uno ore honorificétis Deum, et patrem Dómini nostri Jesu Christi. Propter quod suscípite invicem, sicut et Christus suscépit vos in honórem Dei. Dico enim Christum Jesum ministrum fuisse circumcisiónis propter veritátem Dei, ad con-firmándas promissiónes patrum. Gentes autem super misericórdia honoráre Deum, sicut Scriptum est: Proptérea confitébor tibi in géntibus Dómine, et nomini tuo cantábo. Et iterum dicit: Lætámini Gentes cum plebe ejus. Et iterum: Laudáte omnes Gentes Dóminum: et magnificáte eum omnes pópuli. Et rursus Isaías ait: Erit radix Jesse et qui exsúrget regere Gentes, in eum Gentes sperábunt. Deus autem spei répleat vos omni gáudio, et pace in credéndo: ut abundétis in spe, et virtute Spíritus Sancti. Lesson from the Epistle of Blessed Paul the Apostle to the Romans. Brethren, What things soever were written, were written for our learning: that, through patience and the comfort of the Scriptures, we might have hope. Now the God of patience and of comfort grant you to be of one mind one towards another, according to Jesus Christ: that with one mind and with one mouth you may glorify the God and Father of our Lord Jesus Christ. Wherefore receive one another, as Christ also hath received you unto the honor of God. For I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: but that the Gentiles are to glorify God for His mercy, as it is written: Therefore will I confess to Thee, O Lord, among the Gentiles, and will sing to Thy name. And again He saith: Rejoice ye Gentiles, with His people. and again, praise the Lord, all ye Gentiles, and magnify Him, all ye people. And again, Isaias saith: There shall be a root of Jesse and He that shall rise up to rule the Gentiles, in Him the Gentiles shall hope. Now the God of hope fill you with all joy and peace in believing: that you may abound in hope, and in the power of the Holy Ghost. GradualEx Sion spécies decóris ejus; Deus maniféste véniet. V. Congregáte illi sanctos ejus, qui ordinavérunt testaméntum ejus super sacrifíciaOut of Sion the loveliness of His beauty: God shall come manifestly. V. Gather ye together His saints to Him, who have set His covenant before sacrifices. GospelIn illo tempore: Cum audisset Jóannes in vinculis ópera Christi, mittens duos de discípulis suis, ait illi: Tu es, qui ventúrus es, an álium exspectámus? Et respóndens Jesus ait illis: "Eúntes renuntiáte Joánni quæ audístis, et vidístis. Cæci vident, claudi ámbulant, leprósi mundántur, surdi áudiunt, mórtui resúrgunt, páuperes evangélizátur: et beátus est, qui non fúerit scandalizátus in Me. Illis autem abeúntibus, coepit Jesus dícere ad turbas de Joánne: "Quid exístis in desértum vidére? Arúndinem vento agitátem? Sed qui exístis vidére? Hóminem móllibus vestítum? Ecce qui móllibus vestiúntur, in dómibus regum sunt. Sed quis exístis vidére? Prophétam? Etiam dico vobis, et plus quam prophetam. Hic est enim de quo scriptum est: Ecce ego mitto angelum meum ante fáciem tuam, qui præparábit viam ante te."At that time, when John had heard in prison the works of Christ, sending two of his disciples, he said to Him: Art thou He that art to come, or look we for another? And Jesus, making answer, said to them: "Go and relate to John what you have heard and seen. The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor have the gospel preached to them: and blessed is he who shall not be scandalized in Me." And when they went their way, Jesus began to say to the multitudes concerning John: "What went you out into the desert to see? A reed shaken with the wind? But what went you out to see? A man clothed in soft garments? Behold they that are clothed in soft garments are in the houses of kings. But what went you out to see? A prophet? Yea I tell you and more than a prophet. For this is he of whom it is written: Behold I send my Angel before Thy face, who shall prepare Thy way before Thee." Communion Jerúsalem, surge, et sta in excélso: et vide jucunditáatem, quæ véniet tibi a Deo tuo Arise, O Jerusalem, and stand on high, and behold the joy that cometh to thee from God.  Fifth Sunday After Pentecost INTROIT Exaudi, Domine, vocem meam, qua clamavi ad te: adjutor meus esto, ne derelinquas me, neque despicias me, Deus salutaris meus. -- Dominus illiminatio mea, et salus mea, quem timebo? V.: Gloria Patri . . . -- Exaudi, Domine . . .Psalms 26: 7-9 Hear, O Lord, my voice with which I have cried to Thee: be Thou my helper, forsake me not, nor do Thou despise me, O God, my Savior. -- (Ps. 26. 1). The Lord is my light, and my salvation, whom shall I fear? V.: Glory to the Father -- Hear, O Lord, my voice . . .EPISTLE1 Peter 3: 8-15Dearly beloved, Be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble; not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this you are called, that you may inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile. Let him decline from evil and do good; let him seek after peace, and pursue it: because the eyes of the Lord are upon the just, and His ears unto their prayers, but the countenance of the Lord against them that do evil things. And who is he that can hurt you, if you be zealous of good? But if also you suffer anything for justice' sake, blessed are ye. And be not afraid of their fear, and be not troubled: but sanctify the Lord Christ in your hearts. GRADUALProtector noster aspice Deus: et respice super servos tuos. V.: Domine Deus virtutem, exaudi preces servorum tuorum. Alleluia, alleluia. V.: Domine, in virtute tua laetabitur rex: et super salutare tuum exsultabit vehementer. Alleluia. Psalms 86: 10, 9Behold, O God our protector, and look upon Thy servants. V.: O Lord God of hosts, give ear to the prayers of Thy Servants. Alleluia, alleluia. V.(Ps. 20. 1). In Thy strength, O Lord, the king shall joy; and in Thy salvation he shall rejoice exceedingly. Alleluia. GOSPEL Matthew 5: 20-24 At that time Jesus said to His disciples: Except your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to them of old: Thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment. But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment; and whosoever shall say to his brother: Raca, shall be in danger of the council; and whosoever shall say: Thou fool, shall be in danger of hell fire. If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother; and then coming thou shalt offer thy gift. OFFERTORYBenedicam Dominum, qui tribuit mihi intellectum: providebam Deum in conspectu meo semper: quoniam a dextris est mihi, ne commovear.Psalms 15: 7, 8 I will bless the Lord, who hath given me understanding: I set God always in my sight; for He is at my right hand, that I be not moved. COMMUNIONUnam petii a Domino, hanc requiram: ut inhabitem in domo Domini omnibus diebus vitae meae. Psalm 26: 4 One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. POST COMMUNION - Grant, O Lord, we beseech Thee, that we whom Thou hast fed with the heavenly Gift, may be cleansed from our hidden sins and delivered from the snares of our enemies. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth . . .Previous Episodes:Episode 01: A Sacrifice More Pleasing than Sin DispleasesEpisode 02: Sacramentality & the Cosmic Liturgy -- the Body in Divine WorshipEpisode 03: Sacred Music Part IEpisode 04: Sacred Music Part II-- Antiphonality and the Chants of the MassEpisode 05: The Structure of the Traditional Latin MassEpisode 06: Different Types of Masses  

In Episode 07, we talked about the unity of the texts of the Mass.  A reflection I wrote on the 12th Sunday after Pentecost, provides a splendid example of a Mass with a unified theme. By the parable of the Good Samaritan, the Church raises before our eyes Christ, the new Moses, who establishes the true and perfect worship that has power to save us from sin and Satan.Jesus: New Moses in the Parable of the Good Samaritan"He went over to him," we read of the Good Samaritan, "and poured oil and wine of the wounds of injured man."What is this oil and wine? Is it not our anointing with the Holy Spirit and our being fed with the body and blood of the Lord? And what is that but our spiritual worship. We, adopted as children of God, and given the seal of salvation, offer with, in, and through Christ the one sacrifice pleasing to God: His own son, under the form of bread and wine.The old law of Moses was not able to save a man. We, injured by the side of the road, could not be saved by the priest of the old law, for whom ritual purity forbade his ministration. The priests of Levites of the Mosaic law of worship could not heal us. Only the true worship instituted by Christ has power to restore what the thieves have taken.In order to show us that this is what the Church puts in front of us by the parable of the Good Samaritan, we are given a Epistle, from Second Corinthians. Paul, claiming to be a minister of the New Covenant, the spiritual Covenant that brings life, contrasts Moses' Covenant, a death-bring Covenant, with that of Christ's, and he proves the superiority of the new."If the ministry of promulgating a Law written on stone was surrounded by such splendor that the Israelites could not look Moses in the face, will not the ministry by which we propagate the Spirit be far more glorious still?"But, lest we miss what the Church would have us focus on, the Church makes it clear directly in the Offertory: "Moses prayed in the sight of the Lord his God and said: Why, Lord, art thou angry with Thy people? Put thy wrath from thy heart: remember Abraham, Isaac, and Jacob, to whom Thou didst swear to give a land flowing with milk and honey. And the Lord was appeased and refrained from the mischief He said he would do to His people." The Liturgy Applies to UsWe, O Christian, are the one injured and robed by the side of the road. It is not the first Moses, but the second who is our priest. He prays for us, offering the bread and wine of His own body and blood, and the Lord hears Him and is appeased . Pouring wine and oil into our wounds, He heals us. This ministration far surpasses the old ministration that we cry out, in the words of the gradual: "I will bless the Lord at all times, His praises ever on my lips. My heart shall find its glory in the Lord, let the lowly hear and be glad. Lord, God of my salvation, day and night have I cried before Thee. Alleluia!"It is the injured man, cured by the water and wine, who has cried day and night, who has been heard, who has been saved; it is on his lips that the praises of God ever abide. Though once so lowly he lay abandoned at the side of the Lord, the law of old unable to save him, not he is saved. And thus he offers to God, in the words of the secret, "the offerings placed on the altar", the offerings of the New Covenant in His blood, begging "that through [God's] generous forgiveness, they may honor [His] name." That this offering is the very wine Christ had poured into his wounds in the parable of the Good Samaritan is brought out by the Communion verse:"With the fruit of Thy works, Lord, shall the earth by filled, to bring forth food from the soil and wine to gladden the heart of man, oil to give him a joyful countenance, and bread to strengthen his heart." It has not been without effect that the Church prayed in the Collect at the beginning of the Mass:"Almighty and merciful God"--almighty because He saved us, merciful because he looks upon us in our misery, beaten and bruised by the side of the road--"by whose gift Thy faithful are able to serve and praise Thee,"--the gift is the pouring of wine and oil, and by this gift we can serve Him, which in liturgical terms means to offer Him liturgical service, for He is the New Moses, who has established a new and efficacious worship--"grant, we beg thee, that we may run without failing towards Thy promises"--run, as athletes, who have, in the ancient tradition, been anointed with oil. We can see how this prayer has been fulfilled mysteriously in the celebration of Mass, and thus we pray in the post-communion prayer: "may the participation in this holy mystery [the one now offered] give us expiation and protection", expiation because we were the ones wounded by sin, and protection because, having been rescued, we long to never again be left to die by sin and Satan. God has indeed, in the words of the Introit, "come to [our] aid", for though our enemies sought our life, God has made them tremble and perish. Suaviter Disponensque Omnia--Sweetly Providence Places All in OrderIn the marvelous workings of providence and the beauty of the Liturgical Calendar, the feast of the Transfiguration is placed near this Sunday. In that feast, we see the greater glory of Christ, the new lawgiver, than that of Moses. And in another happy event, the Matins readings for today, the readings for the first Sunday of August, is the beginning of Proverbs, where we read: "Hear, my son, the discipline of thy father and dismiss not the law of thy mother." How can we, reading this on this Sunday, see anything else in this than Christ, the new lawgiver, speaking to us, urging us to follow the way of life He has set before us by His teaching and example (discipline) and submit our heart to the traditions maintained in the Church, our mother?As we continue to contemplate the Transfiguration this week, let us recall the manner in which Christ gave us the new law of Eucharistic worship and healed us and anointed us that we may run unfailingly, and let us turn to this law, preserved in Mother Church, and submit our life and heart to the discipline of her liturgical worship.

Your browser does not support the audio element. Podcast (22m03s): Play in new window | DownloadSung and Spoken Masses     There are two basic forms of the Latin Mass: the Sung Mass and the Spoken Mass. The Sung Mass is also known as the High Mass, because the priest sings in a "high" (loud) voice, and the Spoken Mass is also known as the Low Mass, because the priest speaks in a low (soft) voice. This distinction is the most fundamental, but it is not the only distinction we can make regarding different "types" of Masses. Private vs. Public Masses, the Conventual Mass, the Mass of the Pre-Sanctified, and others reveal the ways in which the Mass can take on different "characters" depending on certain circumstances or needs.   The Sung Mass is most ideal, as singing is the most ancient and most fitting way of offering the Divine Sacrifice. Singing the Mass "decorates" it in such a way as to make it reflect the Heavenly liturgy, giving it more depth and beauty. And it is indeed the case that the Sung Mass predates the Spoken Mass, such that we can actually see the liturgy beginning as a complex event happening once a week and, over time, becoming celebrated more frequently with less ceremony and singing. As Masses multiplied per week (beginning perhaps in the third century), it became impractical to have a choir always present, and the priest resorted to speaking the parts of the Mass, including those the choir would have sung. The Multiplication of Masses    The multiplication of Masses per week occurred principally in the West, and it was driven by the practice of offering Mass for the dead. The more Masses offered, the more grace was made available to the souls for which they were offered. Thus, though with Pope St. Gregory the Great in the late 6th century we find the practice of offering Mass once every Sunday predominating in Rome, by the beginning of the 9th century, we have the example of Pope Leo III offering perhaps 8 or 9 Masses per day. This practice also encouraged the multiplication of altars in single church, which further discouraged frequent Sung Masses, as priests might often say Mass simultaneously at different altars, for which the Low Mass was especially suited. East and West    Churches in the East continue to have only one altar, though eastern practice allows for concelebration (the offering of the Victim by more than one priest together). Churches in the West originally also had only one altar, located at the crux of a cross-shaped church. Over time, altars were added along the walls of the church, though there remained a main altar - the high altar. However, not until after the Second Vatican Council was concelebration generally allowed in the West.    Though the Church limited the number of Masses a priest could say in one day by the 14th century, this practice had a great impact on western spirituality.  We can see an example of this in the Irish influence on American Catholicism, which is heavily marked by the tradition of the Low Mass that it received from Irish immigrants. However, in the current revival of the use of the Latin Mass, we more often see it celebrated as a Sung Mass, and this is the ideal.

Your browser does not support the audio element. Podcast (15m57s): Play in new window | Download The Two "Dismissals"In looking at the broader structure of the Latin Mass, we can see that there are two basic parts that, historically, correspond to a rather practical reality. As we noted in episode 1, the word "Mass" comes from "missa," which essentially means "the dismissal," Originally, one would go "ad missam," or "to the dismissal," that is, "up to" one of two moments in the Mass as a whole at which a part of the people were dimissed: the dismissal of the catechumens (Missa catechumenorum) or the dismissal of the faithful (Missa fidelium). In the early days of the Church, catechumens (those seeking baptism) were not allowed to witness the offering of the Holy Sacrifice, and were sent out of the church right around the time of the Gospel (and probably before). The reason for this was that the Church took very seriously Christ's admonition to "give not what is holy to the dogs," reserving the holiest mystery (sacrament) for those who were already baptized. Only the initiate, or the faithful, stayed to the second dismissal, the end of the Mass as a whole. "Disciplina Arcani"Indeed, in the first five centuries or so of the Church's existence, it was customary to guard the most holy mysteries of the Faith from the uninitiate. Besides dismissing all but the baptized at Mass, the Church also did not typically write down the texts of the liturgy, or teach the highest truths and prayers of the Faith (the Creed, the Our Father, the Holy Trinity, etc.) to catechumens until they had almost reached baptism. Many of these things were passed on orally long before being put to writing. This "silence" with which the early days of the Church is marked has been termed the "disciplina arcani" ("the discipline of the secrets") by historians. It was especially strengthened in times of persecution, when the Church was already forced to be guarded and constantly on the watch. Yet even as the persecutions ended and Constantine converted and issued the Edict of Milan in the early fourth century, this "discipline" continued and was even further enforced as the Church wanted to guard that which was most sacred from a society that was still substantially pagan. It would only die out in the midst of a Christianized society around the 6th century.The Parts of the MassThus we have the following basic structure of the Mass, laid out in its most familiar texts:Mass of the CatechumensIntroitKyrieGloriaCollect (Opening Prayer)Reading GradualAlleluia/Tract(First Dismissal)Mass of the FaithfulGospelCreedOffertory (chant and prayers)Preface dialogue/prayerSanctusCanon (Anaphora or Eucharistic Prayer)Agnus DeiCommunion (chant)Postcommunion Prayer(Second Dismissal)Of course, there is no longer a "first dismissal," and though we still have "The Mass of the Catechumens" and "The Mass of the Faithful," the latter is usually marked as beginning at the Offertory, rather than the Gospel. Another thing to note is that, in the Latin Mass, these texts are sometimes being said simultaneously with others. For example, while the choir sings the Introit, the priest and altar servers are saying the prayers at the foot of the altar. This once again calls to mind the way in which the Mass is a participation in the Body of Christ, with all the parts working in harmony. To someone used to the sequential/one-prayer-at-a-time structure of the Novus Ordo, the Latin Mass can be confusing at first. It is better perhaps for first-timers not to become overly concerned with following all of the texts, but rather to watch and experience the "motion" of the Mass. 

Your browser does not support the audio element. Podcast (20m52s): Play in new window | DownloadProper and Ordinary Sung Texts There are, in fact, 10 texts in a Sunday Mass that are sung by the people and the choir. Five of these texts change from week to week, and these are called the sung propers or the proper chants, five remain the same, and these are called the ordinary chants.The proper chants are: The IntroitThe GradualThe Alleluia (or tract in Lent)The OffertoryThe CommunionThe ordinary chants are:The Kyrie (Lord, have mercy)The Gloria (Glory to God in the highest)The Credo (I believe in One God)The Sanctus-Benedictus (Holy, holy, holy)The Agnus Dei (Lamb of God)These are texts of the Mass usually all or in part drawn from the Psalms, the Church's "prayer book." The proper chants are generally comprised of an antiphon and/or verse, and can take on different musical characters. For example, the Gradual tends to be "melismatic" (having many notes for certain syllables in the text; more "ornamented"), whereas the Introit tends to be somewhere in between melismatic and "neumatic" (having approximately one note per syllable). This also holds for the ordinary chants. The larger texts, the Gloria and the Credo, are generally fairly neumatic, while the Kyrie can be quite melismatic. A melismatic chant can give the text an added emotional power. We see this particularly in the Jubilus, which is the "cry of joy" expressed in lingering on the last syllable of "alleluia" in the Alleluia proper chant.The Structure of Chant and Role of the ChoirChant is not a dry recitation of a text, but a music that both serves and embellishes the text so as to bring out its spiritual power. In fact, the very antiphonal structure of chant points to the heavenly liturgy envisioned in Isaiah chapter 6, which depicts the angelic hosts crying out "holy, holy, holy" to each other. This back-and-forth singing is seen at numerous points in the sung Mass, between the priest and people, between the choir and people, or between two choirs. For example, the Gloria and Credo are written to be sung antiphonally, alternating line to line between choirs or between choir and people. Two choirs might also sing the Introit, with one singing the antiphon, each alternating on the verse, and all singing the repeated antiphon.The choir, then, as the angels in the heavenly liturgy, have an integral role to play in the sung liturgy. Pope St. Pius X called it the "Levitical choir" in order to point to its priestly character. Indeed, the choir used to be composed of clerics (priests, deacons, subdeacons, etc.) when they were more numerous. Traditionally, two choirs of clerics faced each other in pews located between the altar and the nave (where the people stood). Thus the image of the Body of Christ was revealed in the placement of the different roles at Mass: Christ the Head at the altar, with the "neck" composed of the facing choirs and the "body" comprised of the people.That Christ's Body is present in the offering of the Mass is further revealed in the way in which the prayers or chants of different roles overlap at times, showing that the Church is a living organism in which each part of the Body has something to contribute to what is ultimately a single action done by a single actor: Christ the Priest offering Himself as an acceptable sacrifice to the Father. The Mass becomes a harmonious whole, then, in the very structure of its chant and the roles of the different parts.

Your browser does not support the audio element. Podcast (21m07s): Play in new window | Download Sacred MusicPart I: Chant and Instruments Singing the Mass vs. Singing at MassSacred music by its very nature is music that is set apart for the sacred liturgy. It is different from secular (worldly) music. We speak of sacred and profane music. The word profane does not mean wicked, sinful, or evil; rather, it means, literally "outside the temple" (from the Latin fanum, temple). Music that is admitted into the Mass is considered sacred music, in one way or another. When most Latin Catholics go to Mass, they hear lots of hymns: an opening hymn, an offertory hymn, a communion hymn, a recessional hymn. Hymns are poetic texts sung to simple melodies by the whole congregation. Although 20th century magisterial texts encouraged hymns (for instance, Pius XII in Musicae Sacrae) for their ability to inspire devotion among the faithful, hymns are not actually part of the Mass. But there is music that is part of the Mass. In fact, the Mass itself is a song. The most basic sung portion of the Mass are the calls and responses between the priest and the people: "Dominus vobiscum", the Lord be with you; "Et cum spiritu tuo", and with your spirit, and so forth. But other music belongs to the Mass as well. Chants such as the Gloria or the Gradual are examples of music sung by the choir and sometimes the people that are part of the Mass. In its 1958 Instruction on Sacred Music, the Congregation for Rites made a list of Sacred music, that is music admissible to the Mass: Gregorian ChantSacred Polyphony"Modern" Sacred Music (such as Mozart)Sacred instrumental music (mostly organ solos)HymnsIt also speaks of Religious Music, which is music that by its nature isn't appropriate for Mass, but is useful in other circumstances to raise the mind and heart to God. Among these categories, the first three include music for the texts of the Mass, and among those three, Gregory Chant holds a special place. Sacrosanctum Concilium (116), the constitution of Vatican II on the Sacred Liturgy, summarizes this nicely: The Church acknowledges Gregorian chant as proper to the Roman liturgy: therefore, other things being equal, it is to be given the first place in liturgical services.The word proper means its own. Gregorian Chant is not separate from the Roman Mass: the two grew up together. It is the Mass's own music. It's not a mere decoration of the Mass: it's part of the Mass. And so, all things being equal, it must be given the first place. But in the Middle Ages, the chant was decorated and sometimes replaced by music with multiple voices and music accompanied by instruments. In the High Middle Ages, vocal music reached such perfection in polyphony, that the Church made polyphony her own for the Roman Mass, particularly in the music of Palestrina. Later on, the music was enriched with orchestral music and other types of music. The Church permitted some of this, but never fully embraced it. Popes attempted to eliminate the operatic and the worldly or profane from this music. Still, it was never entirely forbidden.Instruments at MassThe apostolic Christians did not use instruments. Some of the Church Fathers spoke especially negatively about them. Even at the time of Thomas Aquinas, the Angelic Doctor considers them to be banned in the Sacred Liturgy. This ban continues to this day in some Eastern Churches, but in the West, they were gradually allowed, but only insofar as the could sustain, imitate, augment, and decorate the human voice. The organ became the first and only instrument fully embraced by the Church when it had suitably developed so that it had a similar subtlety to the human voice.There are some historical reasons for this, but the principle reasons why the voice is the liturgical instrument par excellence are theological, namely that the Word become flesh and sent the Holy Spirit who makes nimble the tongue.Christian worship is logos-centric. It is centered on the word, in honor of the Word of God. The Holy Spirit who spoke through the prophets also loosens the tongues of Christians to proclaim the glories of God, giving to the human voice the power to express even what is beyond words. Thus worship with words is the most spiritual worship. It is our logike latria our word-centered/rational/logical/spiritual worship.In admitting instruments to the Mass, the Church has never forgotten the word-centeredness of her worship. In fact, Pius XI writes in Divini Cultus:Voices should be preferred to instruments for no instrument, however perfect, however excellent, can surpass the human voice in expressing human thought, especially when it is used by the mind to offer up prayer and praise to Almighty God.and Benedict IX in Annus Qui in 1749 permitted certain stringed and wind instruments "only for adding some support to the singing, so that the meaning of the prayers is more clearly brought to the minds of the listeners and the souls of the faithful are moved to a contemplation of spiritual things, and are aroused to a love of God and of things divine."We can never leave behind Gregorian Chant! Its very rhythms and spirit define Sacred Music for the Roman Mass. We can never leave behind the human voice. And when we introduce new music into the Liturgy, it must be truly sacred.

Your browser does not support the audio element. Podcast (17m21s): Play in new window | DownloadThe Drama of the Mass: Written into Church Buildings Episode one concluded with a brief mention of the role of drama in the Mass. The Mass is that sacramental (or mysterious) sacrifice Jesus that breaks down the divisions between God and man by pleasing the Father so much, through the obedience of His Son on the altar, that it more than makes up for the debt of sin. Since this is not a bloody, but a sacramental, sacrifice, the death of the Lord is made present not through the blood and glore of the cross, but through the double consecration of the bread and the wine, and through all of the details of the Mass which act as a dramatic representation of that sacrifice. The symbols and drama of the Mass speak not only of the sacrifice of Christ, but also of the unity that God wants to establish between heaven and earth, between God and all of creation, “in the fullness of time, to unite all things in Christ, to restore things in heaven and on earth” ( Eph. 1:10). This Drama is Built Right Into the Church BuildingThe archetypal church building is positioned as if at the center of all of creation. It faces the East, the rising sun, which points to Christ, and it is often shaped like a cross, for through the cross is the "reconciliation of all things, whether on earth or in heaven, by making peace through His blood" (Col. 1:20). On the far eastern wall, which represents Heaven, is placed a cross, for we have access to the Father only through Jesus. Often the reredos or altar piece is built in the fashion of a gate. On it is placed the likenesses of angels and saints. The ceiling is sometimes filled with stars. The walls and pillars often have the likenesses of vegetation, as if this were a garden. It is like the church building is a mini-cosmos, a microcosm.We, at the crux between heaven and earth, occupy a unique position in the plan of God. We are spiritual beings, persons with free will and understanding. We are bodily beings. Unlike rocks and stars, we must fulfill our nature voluntarily and so give glory to God. Unlike angels, our nature is biological and material. "You made man a little lower than the angels. You crowned him with glory and honor" (Ps. 8:5).Taking up our place in the cosmos, we worship God both "in spirit and in truth" (Jn 4.:24) and also with our bodies. Our bodies enter into the divine worship. They serve to "make visible the invisible, the spiritual and the divine" (St. John Paul II) and to help effect mystically the worship of God, the propitiatory sacrifice, and plan of God for union of all things in Christ. This Is Called “Sacramentality”When we hear the word "sacrament", we're used to thinking about the seven sacraments. But there is a broader sense of the word too, and we get the word "sacramental" from this. Something is sacramental when it represents and helps to bring about a reality beyond itself. This is also part of what we've been calling the drama of the Mass. By things like water, incense, statues, icons, and so forth, in the Church and the Liturgy we made present the plan of God: our salvation. The Body Has a Special Role in SacramentalityWe praise God as male and female (cf. 1 Cor. 11), and we praise God by what we do with our bodies. By baptism, we die with Christ, are raised to newness of life, and adopted as His children. In the Mass, it is in the reception of the Most Holy Sacrament that the sacrifice is brought to completion, and so the Blessed Sacrament is received, according to the formula of the East "for the the remission of sins and for life everlasting."These are big ways that our body participates in the worship of God. There are also smaller, but not unimportant details.We kneel to show adoration and beg for mercy. We genuflect and bow as a sign of honor or adoration, and of reverence to God and His Saints. We stand as a sign of our dignity as children of God and our willingness to march forward as part of the army of God. The priest raises his hands in the orans position as a sing of praying, when he is praying on our behalf. We fold our hands as a sign of submission to God when we pray. We make the sign of the cross as sign of faith, as a prayer for God's blessing, and as a minor exorcism against the devil. The priests blesses with the sign of the Cross to set something apart from divine service. The priest also makes the sign of the cross to indicate that something is holy. There are many more gestures, postures, symbols, etc, that we do as part of the Western, Latin tradition of Catholicism. Doing these gestures is a form of prayer. They help to form us. But prayer is also interior. Doing what is exterior helps to form the interior habits, but praying interiorly gives meaning and power to these external actions. In this way, there is an reciprocal relationship between how we pray exteriorly and how pray interiorly. The two together participate in our worship of God and help to sanctify us.GuestsMichael and Joseph are joined by Aaron for today's podcast. Aaron is a founding board member and official photographer of Juventutem Michigan the first Juventutem group in the United States.  He is a  cantor and organizer of multiple Gregorian chant workshops.

Your browser does not support the audio element. Podcast (19m04s): Play in new window | Download The Latin Mass ProjectInspired by a talk on the history and prayers of the Traditional Latin Mass, also called the Tridentine Mass, Gregorian Mass, the Extraordinary Form of the Roman Rite, the usus antiquior, etc. etc., the Latin Mass Project aims to provide a series of reflections on the history, spirituality, and text of the ancient Roman Mass. What is the MassThe word missa comes from the last words of the Mass in Latin: Ite, missa est. Some have speculated that missa comes from the verb mitto, (which we also get the word "mission" from), meaning a sending. Does Ite, missa est mean "Go, you are sent" or: "Go, you have a mission"? No!The truth is a bit more prosaic. Missa est in ancient Rome simply meant: This is the dismissal, and the word "dismissal" comes from missa. So the whole Mass is named after the word "dismissal". There probably is some reason in providence for this, but it doesn't tell us much about the Mass. So, what is the Mass?The Mass is a sacrifice. More particularly, it is a propitiatory, atoning sacrifice: a sacrifice that pleases God the Father more than our sins displeased Him. It breaks down the divisions of sin and division between God and man. By offering God the only victim capable of pleasing Him completely--His own Son, obedient unto death!--we, by the action of the Church, are able to give God the adoration and worship that is His due along with fitting thanks. This would be impossible on our own. One Mass is more pleasing to God than all the sins that have ever been committed or ever will. Thus is the lavishness of divine mercy! and the Mass is the most powerful prayer, for the needs of all Christians, for the living and for the dead. The Drama of the MassFrom the beginning, Christians have seen the Mass as the representation of Calvary by symbols that make present and effect what they symbolize. These symbols are called sacraments. The Mass is a cultic act of worship that involves the sacrificing of a victim through sacraments, that is through mysteries, through powerful symbols. The victim and the priest is Jesus. Early Christians surrounded the Mass with all the pomp that they could, their noblest things, processions, symbols, and so forth. This drama is most obvious in the Eastern Divine Liturgies, but it hasn't been completely lost from the Roman Mass, especially not from the Solemn High Mass. The HostsMichael Jonathan hosts this podcast with Joseph Anthony. Michael Jonathan studied History, and Humanities and Catholic Culture. He is the father of three sons and a teacher of literature, history, and theology. Joseph Anthony studied Philosophy, Theology, and Latin. His particular interest for the past decade has been the Traditional Latin Mass. He teaches Latin and Logic and gives the occasional talk. All Episodes:Episode 01: A Sacrifice More Pleasing than Sin DispleasesEpisode 02: Sacramentality & the Cosmic Liturgy -- the Body in Divine WorshipEpisode 03: Sacred Music Part IEpisode 04: Sacred Music Part II-- Antiphonality and the Chants of the MassEpisode 05: The Structure of the Traditional Latin MassEpisode 06: Different Types of MassesEpisode 07: The Unity and Theme of the Mass Propers Latin Mass Project Podcast on Google PlayLatin Mass Project Podcast on Apple iTunes

Fr. Don Lomasiewicz, Leonard Grotenrath, and Kristin and Robert Harrison engage in a roundtable discusson on the history and current resurgence of the Tridentine (Latin) rite Mass.

Summary of today's show: Fr. Joseph Scorzello has been a priest-secretary for two cardinals, a parochial vicar, a pastor, and now a seminary professor. He joins Scot Landry and Fr. Chris O'Connor to talk about attending seminary in Rome just after the Second Vatican Council closed; serving in several of Boston's Italian parishes; being asked to become a priest-secretary by Cardinal Humberto Medeiros and his successor, Cardinal Bernard Law; and ultimately ending up at St. John's Seminary where he teaches philosophy and imparts his decades of pastoral experience upon the young men who will follow him into the priesthood. Listen to the show: Today's host(s): Scot Landry and Fr. Chris O'Connor Today's guest(s): Fr. Joseph Scorzello Links from today's show: Today's topics: Priest Profile: Fr. Joseph Scorzello 1st segment: Scot Landry welcomed Fr. Chris O'Connor back to the show and notes that they are recording today at St. John Seminary. He noted that the seminary is called the heart of the Church and asked Fr. Chris what that means. Fr. Chris said this place and its purpose serves as the lifeblood of any diocese. As Cardinal Seán has said, without priests, there is no Eucharist and the Eucharist is at the heart of our Catholic existence. The seminary provides priests and those who will minister throughout the Archdiocese. While the principal purpose is to form priests, they also offer all sorts of programs to the laity as well, in order to shape and form them to be co-workers with the priests. The parish is only as good as the pastor who empowers the people around him to assist him in running the parish and in evangelization. Evangelization is a big part of our agenda. It involves every man, woman, and child in a parish so they offer programs to educate the laity in such a way that they know him in a deep and profound way and transmit that to others. Scot said The Theological Institute for the New Evangelization and St. John Seminary are able to do this work because of the great work of the faculty, including Fr. Joseph Scorzello. He asked Fr. Chris to tell listeners about Fr. Scorzello. Fr. Chris described Fr. Joe as a great mentor to him. He said he's a man of deep prayer and is always present in the seminary and values the work of seminary formation. He said when bishops from others dioceses ask why they should send their seminarians to St. John's, Fr. Chris notes it's a regional seminary forming men from around New England and building those relationships among the priests and it has a great faculty, who are all united on the right stuff and who value and treasure the priesthood. 2nd segment: Scot and Fr. Chris welcomed Fr. Joseph Scorzello. Scot said Fr. Joe has had an interesting priestly life. He asked him about his background. Fr. Joe said he was born and lived for 10 years in East Boston and attended Most Holy Redeemer Church. They moved to Hyde Park and went to Most Precious Blood Parish and attended St. Raphael's school. From there he went to Christopher Coilumbus High School in the North End and graduated from there in 1962 and entered Cardinal O'Connell college seminary in Jamaica Plain. After two years there, he came to St. John Seminary and studied Philosophy at St. Clement's Hall. After two years there, he received a bachelor's degree and was appointed by Cardinal Cushing to theological studies at the North American College in Rome and the Gregorian University. He was there for four years until 1970 and was ordained in Rome on December 19, 1969. They were ordained at the end of the first semester of the fourth year of theology which was unusual, but which was allowed for seminarians at the Gregorian University. He was ordained by Bishop Hickey, who became the cardinal archbishop of Washington, DC. Scot asked what it was like to be studying in Rome during Vatican II. He said it was exciting academically speaking. Many of the faculty were members of the commissions that put together the draft documents for the Council. Fr. Joe said it was all part of the course material he was studying. They would refer to the documents in their courses on Scripture and fundamental theology and more. He was there just a couple of years after the close of the council. Bishops came to visit who were members of the council. In 1968, Pope Paul VI wrote the important encyclical Humanae Vitae. Scot asked about the change in the liturgy and whether Fr. Joe was trained in both the old and new rites. Fr. Joe said at his ordination they had the new English translation of the Mass in a binder on the altar because it was so new. He also offered Mass in Italian. His first Christmas Eve Mass was in Italian with the workers at the North American College. Fr. Chris said there are two basic systems for seminary formation, the French system and the Italian system. St. John's follows the French system, having been founded by the Sulpician order, where the faculty live with the men. Fr. Joe explained the Italian system, in which the college is a living space. At the NAC, all the Americans from all over the states would live together, eat together, pray together, and do some formation together. Their intellectual formation was done at a university. Most went to the Gregorian University, but there were others as well, including the Angelicum. after ordination, during the second semester, the new priests celebrated Mass at the college, and during Lent they went out to the hospitals in Rome to hear confessions. Next to the college is a hospital for children, where the sickest children are sent. Many of them die there. He would go over to pray with the family at the death of their children. He never wanted to hear the phone ring. Scot asked whether the change in the liturgy was controversial among the seminarians or were they in favor of the change to vernacular. Fr. Joe said most of the men were happy to see the vernacular, but there was tension as well and its true in himself. It's difficult to leave what you were brought up with and familiar with. Now there was a new way of doing something. His concern, even now with teaching the Tridentine rite, we have to celebrate the Eucharist and it has to be prayerful. If we're doing it in a language we're not familiar with, it may not be as prayerful as it could be, especially as the priest-celebrant leading it. As the president of the assembly, the priest has to lead the assembly in prayer. He said some of the men in his class didn't have as much Latin as others and were happy to go into the vernacular. Certainly Gregorian chant was irreplaceable. Overall, everyone was happy with the change, if perhaps not as happy with all the translations. He said the new translation is a bit more reverent and using a language that is a bit different from regular day-to-day language so it lends itself to a prayerful environment. Scot noted that it often takes several generations after a Council for the Church to appropriate all aspects of it. Fr. Joe said he returned home to Boston in July 1970 and celebrated his first Mass here on July 19. His first assignment was St. Mary's Italian Church in Salem, which had a small Italian community. The monsignor who was there was a wonderful first pastor. He was very respectful of Fr. Joe. At one point, he was in charge of religious education and when concerns came up about the textbook, he accepted Fr. Joe's decisions on the matter. He was prayerful and concerned about his people as well. He was then assigned to Our Lady Help of Christians in Newton. They also had a large Italian community there. There were four priests there at the time. They had a grammar school and a high school, where he taught for a year. He also visited the grammar school often as well. He also taught religious education. He celebrated funerals and weddings in Italian and heard confessions in Italian and had Communion calls in Italian, about 20 or 30 per month. He was also on call at the hospital for the occasional Italian patient who didn't speak English well. After eight years he moved again to St. Anthony's in Revere, another strongly Italian parish. St. Anthony's had four priests as well. This was about 10 or 11 years in the priesthood for Fr. Joe so he was the senior curate in the house, that is the most senior of the priests not the pastor. Fr. Joe was put in charge of the parish band even though he's neither a musician or singer. He was there for about 2–1/2 years and one day got a call from Bishop Thomas Daily who asked him to come in. Cardinal Medeiros wanted him to come in and meet on Friday. The whole week from Monday to Friday he wondered what it was about. On Friday, the cardinal told him he wanted to appoint him as his secretary. Fr. Scorzello thought it was a mistake at first, but the cardinal insisted that it would be a good fit. The Cardinal asked if he needed time to think about it, but Fr. Joe said that if it was the wish of the archbishop then he didn't have to think about it. He was asked not to talk about it until he got the official appointment, except for his pastor. The next week, Fr. Joe got a call from the cardinal himself who told him to call his parents and tell them first. Scot said he can't recall any personal memories of Cardinal Medeiros. Fr. Joe said he's known many priests and bishops and says from his own judgment that he was a bishop who was holy, intelligent, and perceptive. He had them to a higher degree than anyone else he's known. He knew the diocese well, he loved the people and priests, he was intellectually acute. At the time, Fr. Joe was studying for his comprehensive exams in philosophy, and the cardinal was hospitalized for a week and every night the cardinal quizzed him on the work. Scot asked what the cardinal's legacy is in the Archdiocese. Fr. Joe said he stabilized the archdiocese's finances certainly, but his legacy is really his gentleness, his love of his priests, and the lasting memory of him among the people. He said the funeral Mass for the Cardinal was incredible. They celebrated memorial Masses for him all week and the cathedral was filled for all of those Masses. Fr. Chris said one of his earliest memories is of standing in the huge line at the cathedral for the wake. The line went out the cathedral doors and they had to wait more than an hour and a half to go by. He remembers the reverence and love and outpouring of the people. Bishop Daily was appointed administrator and then out of the blue a bishop from Missouri was being sent to Boston. Fr. Joe said Bishop Bernard Law was named in January 1984 and came up for the news conference and met with the auxiliary bishops of Boston, the secretaries, and the bishops of the metropolitan region. He asked Fr. Joe to return to Springfield-Cape Girardeau to help him transition to Boston. He stayed there for six weeks. Fr. Chris noted it was only supposed to be 10 days originally. When he was told he needed to stay for six weeks, Fr. Joe told Bishop Law that he'd have to make a few phone calls, to Bishop Daily, of course, but more importantly to his mother so she wouldn't worry. Fr. Joe said his mother was delighted to hear from him. Much later, after Cardinal Law had retired to Rome, after the death of Fr. Joe's sister, he called Fr. Joe's mother to extend his own sympathies to her. Scot said he has heard from many, many people about Cardinal Law that when somebody was ill or in the hospital or somebody had died that was close to one of his priests or to somebody that worked in the chancery, that the cardinal was tremendous in those moments. Scot said that for the archbishop, there is so much administration and so much ceremony that there isn't a lot of time for simple pastoral ministry of a priest. Fr. Joe said while he was with the cardinal as his secretary,one time as they traveled from Worcester, the cardinal wanted to go to Ipswich because there was a nun there who was dying that he wanted to visit. It was already after 8pm and the house was secluded and once they were there the cardinal gave the anointing and visited for a while and they didn't get home until after 11pm. The Cardinal came to Fr. Joe's dad's wake and funeral too. He continued the tradition set by Cardinal Medeiros. They both had a great deal of affection for the priests and the people. After his time as priest-secretary, Cardinal Law asked him to become administrator of Most Precious Blood in Hyde Park. Bishop Riley was the pastor there and was getting on in years so he had very much on his plate as auxiliary bishop and pastor of parish and school. This was after the cardinal's first year in Boston. It worked out for Fr. Joe very well to go back to his home parish. While Fr. Joe was there was when his own father got sick and died so it was a blessing to be close to home. After 5–1/2 years, he asked not to become pastor and asked for sabbatical for six months to write his dissertation. He went up to St. Anselms College abbey to live with the monks and wrote a rough draft of his dissertation. After that he was assigned to St. Mary's in Brookline with Fr. Jack Ahern and Fr. Richard Lennon, now the bishop of Cleveland, and Fr. Joseph Trainor, He taught school there again and religious education. He continued working on his doctoral dissertation and celebrated his 25th anniversary of his priesthood while there. He took his mother and sister to Rome to celebrate. They visited with friends in the city every night and had a wonderful time. Cardinal Law got them very good audience tickets to greet Pope John Paul II. The Friday of the week, December 17, he got a call from the Vatican inviting them to celebrate Mass in the private chapel with Pope John Paul on the following morning. They went to the early Mass with the Pope and met him afterward. He was at St. Mary's for another after that and then he was appointed Pastor of St. Francis of Assisi in Medford. Scot noted that you can see it from Route 93. After six years there, Fr. Joe was asked whether he wanted to stay or apply to another position. He wasn't happy with all the administrative work of the pastor so he asked to be made a parochial vicar. The cardinal asked him to come in and talk about it. The cardinal said he would respect his decision given that Fr. Joe had always been obedient and said yes to the bishop's requests. So he appointed him as parochial vicar at Our Lady of Lourdes in Brockton. after a couple of years, he got a call from Fr. John Farren, a Dominican priest he didn't know. Fr. Farren asked Fr. Joe to come and teach at the seminary. Fr. Joe said the first year, he came from Brockton twice per week to teach, which was a bit difficult. At the end of the year, he said he couldn't keep it up any longer at 60 years old doing two jobs. Fr. Joe asked Cardinal Seán to appoint him full-time to the seminary or to the parish. That was 7 years ago. Fr. joe said the great gift of working at the seminary is the priestly fraternity with the faculty. Most priests live alone in their rectories or with one other priest, but in the seminary there are many more priests. Then the young men in the seminary are very courageous and inspiring to dedicate themselves to Christ and His Church. Fr. Joe said he's always enjoyed being a priest, but the seminary is a very special assignment. Scot said it's unusual for a priest serving many years in parishes to come onto the seminary faculty as a professor late in life. Fr. Joe said that was one of the reasons Fr. Farren asked him to come to the seminary. He wanted him because of his pastoral experience. Most of the priest-faculty have only spent a limited amount of time in the parish, so in classes and at meals, the students are intent on talking about his pastoral experiences. Fr. Chris said Fr. Joe really shines in those lunches in which he imparts his wisdom in both the good and bad, the dangers and what to look out for and watch for as a priest.

**Today's host(s):** Scot Landry and Fr. Matt Williams **Today's guest(s):** Gabriel Delmonaco, National Director and Vice President for Development of the Catholic Near East Welfare Association in the United States * [Catholic Near East Welfare Association](http://www.cnewa.org) * [CNEWA on Twitter](http://www.twitter/CNEWA) * [CNEWA on Facebook](http://www.facebook.com/CNEWA1926) * [Gabriel Delmonaco's blog](http://gabedelmonaco.wordpress.com/) * [Gabriel Delmonaco on Twitter](http://www.twitter,com/GabeDelmonaco) **Today's topics:** The Catholic Near East Welfare Association **Summary of today's show:** Gabriel Delmonaco talks with Scot and Fr. Matt about the work that the Catholic Near East Welfare Association does with Eastern-rite Catholics in North Africa, Eastern Europe, the Middle East, and Southwest Asia, helping match sponsors who want to help with important projects for small Christian communities that are often in the minority and under pressure in their own countries. CNEWA helps fund healthcare for refugee mothers in Jordan, formation for seminarians in Egypt, schooling for deaf children in Bethlehem, and more, all under the mandate of Pope Benedict XVI. **1st segment:** Scot welcomed Fr. Matt back to the show and asked him how his holiday weekend was. He spent time at a couple of different family parties and caught up with his family. Scot went to a bunch of cookouts on Friday and Saturday and then took his kids to the Boston fireworks on the Cambridge side of the Charles River. Yesterday, Fr. Matt was on CatholicTV's This is the Day program to promote  the upcoming Witness to Truth high school leadership program next week. It's not too late for teens from all over the archdiocese to sign up, meet kids from all over, grow deeper in faith, and learn leadership skills that come from the book "Seven Habits of Highly Effective Teenagers," by Sean Covey. It's coupled with the theological and cardinal virtues. Find out more at [the ONE website](http://www.one4boston.org) or their [Facebook page](http://www.facebook.com/one4boston) **2nd segment:** Scot welcomed Gabriel Delmonaco to the show. He was born in Italy and he worked in the Vatican at the Congregation for the Eastern Churches. They take care of all the Catholic Eastern Churches around the world. In 1999, he came to Boston for a conference organized by Congregation for all the Eastern Churches in the English-speaking world. He met people from the Catholic Near East Welfare Association and was taken with their mission. He told his wife that he wanted to move to New York and work for CNEWA.  Scot asked him about the Eastern Churches. Gabriel said there are the Byzantine, Syrian, Coptic, Armenian, Ethiopian/Eritrean and Syro-Malankara. Some of these churches are directly linked to the apostles. Over the centuries there were many divisions in the Church, often over politics. The main division was between the Orthodox Church and the Catholic Church. But over time many of these churches reunited with Rome. They are located primarily in the Middle East, North Africa, and Eastern Europe. Scot said the Western Church has three or four rites, including the Latin-rite, the Ambrosian-rite (in Milan). What's different in these Eastern churches is the form of the Liturgy, but the commonalities are greater. When we talk about rite that's mainly about how we celebrate liturgy and pray. In the Latin-rite we have the Latin liturgy in both the ordinary (Novus Ordo) and extraordinary (Tridentine) forms.  Gabriel said the Catholic Eastern-rites include anywhere that there are Catholic Eastern rite churches, such as in India (Syro-Malabar) or in Ethiopia (Geze). Scot said there is a Geze rite liturgy every Saturday in the Cathedral of the Holy Cross. Scot said in the Eastern churches, there is one particular congregation that serves the needs similar to the different congregations for the rest of the Church such as the Congregation for the Doctrine of the Faith and the Congregation for the Bishops, etc. In the past, there were departments within each of the other congregations to care for Eastern Churches, but in 1926 all those functions were consolidated into one new congregation. One of the reasons was to give more attention to the churches as  they are. The churches felt they were being too Latinized, so a new congregation was created to help them maintain their traditions. **3rd segment:** CNEWA puts together people who want to help with people who are need. Sometimes the needs of Christians in those countries is overwhelming. "It's better to light a candle, than to curse the darkness." They light candles every day, saving one life at a time.  Not just those overseas, but also benefactors back in the US. In the Holy Land, Christians are a minority, less than 2%. In Iraq, there were 1 million Christians in 2003. Now, they're less than half that. Christians are fighting to maintain their foothold in their own countries. CNEWA helps them to thrive in their countries. In the West Bank, instead of giving money to families or just reparing churches, instead they put people to work repairing local churches. Sometimes their help comes as medical care. For some people, it's the only health care they get. In a town north of Amman, they provide a clinic for mothers and children and there is no other way for them to get medical care. They serve all faiths, not just Christian. When the clinic was created, before the Dominican Sisters of Catherine of Siena would visit patients, the husbands would accompany their wives and would be the only ones talking to the doctors. When the sisters came to the hospital, this changed the culture and suddenly women could go to the hospitals themselves and talk to the sisters. One of CNEWA's missions is to foster interreligious dialogue. They try to promote the many areas in common among the religions. In October 2007, a group of 100 representatives of Islam presented a document to Pope Benedict explaining all the commonalities between Islam and Christianity. In most of the countries where  they work, the Catholic Church is not a "Church of numbers" but a "Church of service". The Catholic community provides so many schools, hospitals, and more that vastly outweighs their proportion of the population. In Jordan, they are serving more than 500,000 Iraqi refugees and 1.9 million Palestinian refugees. They help not just individuals, but also the dioceses. They help form seminarians and sponsor religious novices and postulants. The sponsorship program connects people who want to help with people in need. They sponsor children, religious in formation, and seminarians. They allow correspondence between donors and the sponsored individual. Very strong bonds are formed between them, up to the point where the sponsors see them as their own children, even seminarians as their sons. They work through, with, and for the local Churches as a sign of respect for the people who live there. Twice per year in Rome, there's a meeting of all the agencies working for assistance to Christians in the Near East. They often meet with Pope Benedict. At a recent meeting, he asked Catholics to help those who wish to stay in their home countries above all, but even for those who don't to render all possible assistance. CNEWA's website has specific opportunities with dollar amounts to support individual projects such as a church in Iraq or a rectory in Damascus. American dollars go much further in these countries. A church in Iraq can rebuilt in Iraq for just $15,000. A rectory could be built for $30,000. A hungry family could fed for $2000 a month.  **4th segments:** It's time to announce the winner of the weekly **WQOM Benefactor Raffle**. Our prize this week is a Book Pack (3 books): [Made for More](http://www.amazon.com/gp/product/1934217492/ref=as_li_ss_tl?ie=UTF8&tag=pilo0e-20&linkCode=as2&camp=217145&creative=399369&creativeASIN=1934217492) by Curtis Martin; [Spiritual Freedom](http://www.amazon.com/gp/product/0867168609/ref=as_li_ss_tl?ie=UTF8&tag=pilo0e-20&linkCode=as2&camp=217145&creative=399369&creativeASIN=0867168609) by Fr. Dave Pivonka and [Hiking the Camino](http://www.amazon.com/gp/product/086716882X/ref=as_li_ss_tl?ie=UTF8&tag=pilo0e-20&linkCode=as2&camp=217145&creative=399373&creativeASIN=086716882X), also by Fr. Dave Pivonka    This week's winner is **Robert Romig from Winthrop**. Congratulations Robert! If you would like to be eligible to win in an upcoming week, please visit [WQOM.org](http://www.WQOM.org). For a one-time $30 donation, you'll receive the Station of the Cross benefactor card and key tag, making you eligible for WQOM's weekly raffle of books, DVDs, CDs and religious items. We'll be announcing the winner each Wednesday during “The Good Catholic Life” program. **5th segment:** Every year, through the local bishops they receive thousands of projects and they narrow it down to 200 or. In Bethlehem, the Congregation of the sisters of St. Dorothy have a community for the deaf and mute called Ephatha. Because of interfamily marriage there are many genetic problems that result in deafness. This provides societal shame and the kids aren't sent to schools. The Sisters go from home to home to teach the children, including teaching them how to speak Arabic using some high-tech computer programs. They also teach the kids to lip read. They show them how to make their way around in the city, including crossing streets. The Sisters' devotion is unique. CNEWA supports about 100 of the children each year. At an AIDS clinic in India, Gabriel met a religious sister who carried an HIV-infected man on her back to bathe him each day. Gabriel said the India director of CNEWA proposed $ 2 million worth of projects but they were only able to fund $700,000. They also make ongoing commitments to schools and clinics and hospitals. There is $13 million given directly by donors, another $6 million in wills and bequests, and another $4 million in endowments, so about $25 million total. Scot said it's often difficult to make sense of all the different collections they are asked to support. CNEWA is partly helped by the World Mission Sunday collection during October, but it helps primarily Propagation of the Faith, which takes care of mostly Latin-rite areas. 81% goes to Propaganda of the Faith and 19% goes to the Congregation for the Eastern Churches in Rome. CNEWA funds come directly from donors. Right now, there are bout 50,000 regular donors. The typical donor is a woman on Social Security who is giving from her want to help a Christian in India or the Middle East or North Africa. Their oldest donor is 98 and she has been giving since 1926.  Their donors are often invited to travel with Gabriel overseas to visit with those they are helping. Gabriel said his work has affected his faith life. He often thinks of the Scripture: "Whatever you do for the least of my brothers, you do it for me." He believes all of their donors receive a gift when they support CNEWA recipients. Scot said we often mistake needs and wants in the United States. there are a lot of projects that CNEWA supports that are for true needs of food, shelter, healthcare, and worship. Gabriel is able to tell his son how life is not as easy for everyone as it is for those of us who live in the developed world. With all the upheaval in the Middle East recently, it is becoming more difficult for those CNEWA serves. Food prices are rocketing upward around the world and projects and families are finding it harder to feed the hungry, for example.

**Today's host(s):** Scot Landry and Susan Abbott **Today's guest(s):** Gregory Tracy, Managing Editor of The Pilot newspaper, and Father Roger Landry, Executive Editor of The Anchor newspaper.  * [The Pilot](http://www.pilotcatholicnews.com) * [The Anchor](http://www.anchornews.org) * Some of the stories discussed on this show will be available on The Pilot's and The Anchor's websites on Friday morning. Please check those sites for the latest links. **Today's topics:** Ordination of 6 men for Boston on Saturday; new protocols for Extraordinary Rite of the Mass; Vatican, US bishops update on sex abuse crisis; Apostolic Nuncio's remarks in Boston **A summary of today's show:** Scot and Susan take a look at the news of the week with Fr. Roger Landry and Gregory Tracy, including the Apostolic Nuncio's talk in Boston; a report to the US bishops on the causes of the sex abuse crisis; Vatican guidelines to bishops worldwide on the issue; the Vatican's clarification of an instruction encouraging generous allowance of the Extraordinary Rite of the Mass; and Boston's ordination this Saturday of six men for the priesthood. **1st segment:** Scot welcomes Susan back to the show and asked her about her week. She had a meeting with Archdiocese of Boston catechetical leaders in Duxbury yesterday and one in Gloucester today. It's the annual retreat day for catechical leaders in parishes. It's a busy news week including Saturday's ordination, new protocols from the Vatican for the Extraordinary Rite, the Vatican and US bishops continuing to work on the sex abuse crisis, and the Apostolic Nuncio's remarks this Sunday at the Redemptoris Mater Archdiocesan Missionary Seminary gala dinner. **2nd segment:** Scot welcomes Fr. Roger and Gregory back to the show. Starting with Archbishop Sambi's remarks at the gala dinner. Gregory said the nuncio was in town the dinner to receive an honor from the seminary. He spoke about vocations, prayer for vocations, Good Shepherd Sunday. He commended Cardinal Sean for his leadership and the Holy Father's regard for the cardinal. He urged Boston to take its place as a preeminent leader in the United States: May Boston recover that position that it had in the Church in the United States, to be the mother, to be the light, to be the Church indicating the future through its engagement to have many vocations." Fr. Roger said the archbishop very sincerely appreciated the support the people in the room were giving to the seminary. Fr. Roger was very inspired as were the people who came with him to the dinner, who are entering the Church on Pentecost. Scot quoted the Archbishop who said that Redemptoris Mater is "at the center of diocesan values and missionary values." He told the seminarians that their house is small, but the hope in this house is great. Then he encouraged the people at the dinner to "help please to enlarge the house and, by doing so, the hope." Gregory said during the reception before the dinner, the Archbishop made the rounds through the room, meeting people, and was very engaged in taking the time to hear their stories. * [Archbishop Pietro Sambi's biography](http://en.wikipedia.org/wiki/Pietro_Sambi) * [Redemptoris Mater Archdiocesan Missionary Seminary](http://www.bostoncatholic.org/redemptorismater.aspx) Also recognized at the dinner was local businessman Jack Shaughnessy. He said at the dinner that the future well-being of the Catholic Church depends on thriving seminaries. He said the dinner was an opportunity not to honor himself but to support, promote, and advance the works of the archdiocesan seminaries. * [Jack Shaughnessy](http://www.jackshaughnessy.net) **3rd segment:** The John Jay College of Criminal Justice report tries to help understand what happened in the Church to cause the sexual abuse of minors. Gregory said the study began in 2006. An earlier study looked at the extent of the crisis, but this study tried to determine why it happened and thus figure out how to prevent it from happening again. Fr. Roger said the report argued that there is no single cause for the spike in sexual abuse of minors that began to rise in the late 60s, reached its apex in the 70s and began a dramatic decline in 1985. The secular media picked up on the point that when the sexual revolution hit men who were poorly prepared affectively and emotionally and were caught off-guard by sexual libertinism, that removed certain obstacles for men who were disposed to acting out in this manner. The report ruled out the most commonly advanced explanations, including that this is the direct result of celibacy, that this is caused by priests with same-sex attractions (although Fr. Roger didn't find this part of the report very convincingly). It said that like in society as a whole and in other institutions, there is a series of factors, not just one explanation. Scot said that while some people might not like the methodology or some of the conclusions, it's clear that the bishops are trying here. It's 5 year effort and 150+ page document. Susan said with all due respect to the secular press, you don't get the whole picture when they are your only source for news on this issue. She also pointed out that John Jay is not a Catholic institution, which gives them some credibility. Also, we need to be clear that an explanation is not excuse for what happened. Scot quoted Archbishop Timothy Dolan of New York who pointed out that this is a report *to* the bishops, not *from* the bishops to the community at large. Archbishop Edwin O'Brien of Baltimore said the report does not mitigate the damage of the abuse to the people who were abused. The US, because of the scandal breaking in 2001, is far ahead of many episcopal conferences around the world so the Vatican's Congregation for the Doctrine of the Faith issued a letter to all bishops' conference telling that they must submit to the Vatican within the next year a series of protocols that the bishops in those countries will follow to prevent happening in their country what has come to light in places like the United States. The US bishops have already done this. There should be a real care and concern for victims, not looked at as antagonists, but a wounded loved one. There needs to be programs of education and prevention, helping priests to understand victims' suffering and helping people who work in the Church to see the signs of abuse. Priests and religious need training in celibacy and affective sexual maturity. Bishops need to give attention to priests as father and brother; sometimes priests feel like they now need to bring a lawyer when called in by the bishop. In most circumstances, there needs to be cooperation with civil authority; the only exception is in places where the State is already hostile to the Church and trying to injure the Church. The CDF also said review boards and all of that is good, but the buck stops with the diocesan bishop and it's his responsibility to ensure that children are protected and embraced by God's love. Scot said it's hard to think about the right action to take when a priest is accused of sexual abuse, especially since 2002 when the Dallas Charter guidelines encourage remove a priest upon accusation. However, the Vatican's guidelines also emphasize the presumption of innocence. Susan said that unfortunately when a priest is accused unjustly his reputation is ruined and if the priest waits many years to be cleared of wrongdoing it's made worse. Scot said there's no perfect solution here. Scot said to Gregory that it's remarkable that the CDF gave bishops' conferences only one year to get this done. Gregory said one year for a bishops' conference to enact a major policy is lightning speed in the Church. Obviously the Vatican putting a definitive emphasis on this and is perhaps working against the perception that the this is a problem only in other dioceses or other countries, instead of being a universal human problem. Fr. Roger said bishops weren't callous about these matters in the past, but did not act strongly enough. Yet parents know how they would react to hear if one of their own children is being victimized. So the Vatican says that bishops need help from all kinds of experts, but they also need to be the leader on whom the responsibility falls. Only 19 countries' bishops conferences have these guidelines so far. * [The Causes and Context of Sexual Abuse of Minors by Catholic Priests in the United States, 1950-2010](http://usccb.org/mr/causes-and-context.shtml) * ["Vatican orders bishops to draft guidelines to handle sex abuse cases," Catholic News Service, 5/16/11](http://www.catholicnews.com/data/stories/cns/1101921.htm) **4th segment:** The Vatican this week also released norm calling for bishops to respond generously to Catholics who seek celebration of the Mass according the Extraordinary or Tridentine rite. Gregory said the Vatican urged dioceses to be generous even for a small group within a parish. Also to help priests be formed so they can celebrate the Mass in that rite and to seek reconciliation for those groups who are divided from the Church over the rites. Scot said the Vatican made it clear that it should be more available and that seminarians should be trained to celebrate the rite. They also clarified some of the original instructions from the document four years ago, including what constitutes a sufficient number, what makes a priest qualified (every priest in good standing with the Church), and that this is not for those who reject the authority of the Holy See. Fr. Roger four years ago made the Tridentine rite available in his parish in Fall River. There was a small group of people and every first Saturday there about 40 people who attend. He wanted to be lovingly obedient to the Holy Father. Fr. Roger said practicing Catholics who love the Tridentine Mass often felt persecuted. He wanted them to recognize that they are loved and embraced in the Church. At his parish, it's a sung Mass. It's been a great experience for him as a priest. In the simplification of the Mass to the New Order, many private prayers of the priest were eliminated and he finds that they keep him focused and he even keeps them in his heart still when celebrating the Novus Ordo because they keep him properly focused. It's impossible for a priest celebrating the old Mass not to know that the consecration is the greatest act ever, in which he is entering Communion with the Trinity and he's bring this gift to the people. Every valid Mass does this, but this is very clear in the old rite. It helps Fr. Roger to enter far more into what he's doing. Fr. Roger thought what was very interesting was that there had been resistance to what the Holy Father had said four years ago. There has been some claim that priests won't know the Latin for the Mass. In some places, priests were tested on their knowledge of Latin, but are never tested on their knowledge of other languages before celebrating Mass in those languages. Susan lived through some of these changes in the Mass. She still has her old St. Joseph Missal with Latin and English and she remembers being appalled at the change. It crumbled her sense of the universality of the Church and the idea that you could go anywhere in the world and hear the same Mass. She grew to love Mass in the vernacular. But she does get offended when she hears that the Latin Mass is more reverent on behalf of all the priests who celebrate Mass in the vernacular every day with reverence. What she connected with was the call to offer the old Mass as a precious treasure to be given to all. Gregory said people often equate the more Catholic culture of society in the 1950s with the Mass itself, but it's not necessarily true that has to do with the Latin Mass. * ["Vatican norms insist on 'generous' approval for use of Tridentine rite," Catholic News Service, 5/13/11](http://www.catholicnews.com/data/stories/cns/1101897.htm) * ["Pope's 'reform of the reform' in liturgy to continue, cardinal says," Catholic News Service, 5/16/11](http://www.catholicnews.com/data/stories/cns/1101922.htm) * [Universae Ecclesiae](http://www.vatican.va/roman_curia/pontifical_commissions/ecclsdei/documents/rc_com_ecclsdei_doc_20110430_istr-universae-ecclesiae_en.html) * [Vatican Press Office note on "Universae Ecclesiae"](http://press.catholica.va/news_services/bulletin/news/27408.php?index=27408&po_date=13.05.2011&lang=en#TRADUZIONE IN LINGUA INGLESE) * [Summorum Pontificum](http://www.ewtn.com/library/papaldoc/b16summorumpontificum.htm) Now moving on to talk about the Mass of Ordination at Holy Cross Cathedral this weekend. Six men will be ordained on Saturday at 9am. John D'Arpino will celebrate his first Mass on Sunday at St. Patrick's in Natick at 2pm; Michael Farrell will celebrate his first Mass at St. Charles in Woburn at 2pm; Br. Sean Patrick Hurly, FPO, will celebrate his first Mass at St. Catherine in Little Compton, RI, at noon; Andrew Taegon Kwang Lee will celebrate his first Mass at St. Joseph, Somerville, on Sunday at 11am; Mark Murphy will celebrate his first Mass at St. Thomas Aquinas in Bridgewater on Sunday at 2:30pm; and Carlos Suares will celebrate his first Mass at St. Joseph-St. Lazarus in East Boston at 2pm.  The Pilot this weekend will have a special edition on vocations and the ordination with many great articles as well as a list of all of Boston seminarians and their home parishes. Gregory also spoke about the editorial in The Pilot about the MariaTalks.com website discussed several weeks ago. The taxpayer-funded site is controversial for its promotion of immoral sexual behavior by adolescents and despite the opposition  it remains essentially unchanged. Fr. Roger said The Anchor this week includes an article on the Alpha course which is just beginning in the Fall River diocese, including an organizational meeting at Corpus Christi Parish in East Sandwich on May 25. It's a 10-week Christian course on the basics of the faith. Susan said the Archdiocese of Boston has been involved with Alpha since 2001. It's a wonderful lead-in to RCIA and its good for cradle Catholics who want to learn more about their faith. Another article in the Pilot, there is a profile of the late Fr. William Haley who just died this past week. That will conclude today's presentation of The Good Catholic Life. For recordings and photos of today's show and all previous shows, please visit our website: TheGoodCatholicLife.com. You can also download the app for your iPhone or Android device at WQOM.org to listen to the show wherever you may be. We thank our guests Gregory Tracy and Father Roger Landry. For our co-host, Susan Abbott, our Production team of Rick Heil, Anna Johnson, Justin Bell, Dom Bettinelli & George Martell, this is Scot Landry saying thank YOU for listening, God bless you and have a wonderful evening!

This time we hear St. Augustine of Hippo’s tr. 124 on the Gospel of John, in which he explores what Christ meant when He told Peter to follow Him but told John that He would have to stay until He … Continue reading →

Here is an "oldie", from last year.  In this PODCAzT (#29) we hear St. Augustine of Hippo’s tr. 124 on the Gospel of John, in which he explores what Christ meant when He told Peter to follow Him but told … Continue reading →

. In today’s offering we return to the question of the position of the priest and people relative to the altar especially regarding the older form of Mass, the so-called "Tridentine" Mass.  too often we hear that in the old … Continue reading →

This time we hear St. Augustine of Hippo’s tr. 124 on the Gospel of John, in which he explores what Christ meant when He told Peter to follow Him but told John that He would have to stay until He … Continue reading →

Today’s PODCAzT get’s into De praescriptione haereticorum of Tertullian, a chunk of which is featured in today’s Office of Readings for the Feast of Sts. Philip and James, apostles. I also speak about the "Tridentine" Mass and a peculiarity of … Continue reading →

This episode is titled, “Wars of Religion”In our review of the Reformation, we began with a look at its roots and the long cry for reform heard in the Roman church. We saw its genesis in Germany with Martin Luther and Philip Melanchthon, its impact on Switzerland with Zwingli and later with the Frenchman John Calvin. John Knox carried it to his native Scotland and Thomas Cranmer led it in England.We've taken a look at the Roman Catholic response in what's called the Counter-Reformation, but probably ought to be labelled the Catholic Reformation. We briefly considered the Council of Trent where the Roman Church affirmed its perspective on many of the issues raised by Protestants and for the first time, a clear line was drawn, marking the differences in doctrine between the two groups. We saw the Jesuits, the learned shock-troops of the Roman Church sent out on both mission and to counter the impact of the Reformation in the regions of Europe being swung toward the Protestant camp.Let's talk a little more about the Catholic Counter-Reformation because Europe is about to plunge into several decades of war due to the differing religious affiliations of its various kingdoms.There were at least four ingredients in the Counter-Reformation.The first concerned the religious orders of the Catholic Church. There was a spiritual renewal within older orders like the Franciscans, Dominicans, and Benedictines. Reform among the Franciscans led to the founding of the Capuchins in 1528. Their energetic work among the Italian peasantry kept them loyal to Rome.Second, new orders sprang up. Groups like the Theatines [Thee a teen] who called both clergy and laity to a godly lifestyle. The Ursulines [Ursa-leens] were an order for women who cared for the sick and poor. And then of course, there were the Jesuits.The Society of Jesus, or Jesuits, were the most important of the new orders. Founded in Paris in 1534 by Ignatius of Loyola, the order required total obedience of its members for the furtherance of the interests of the Roman church. While there were good and godly Jesuits, men who worked tirelessly to expand the Kingdom of God, there were also some whose motives were less noble. Okay, let's be frank; they were diabolical. Utterly unscrupulous in their methods, they believed it was permissible to do evil if good came of it. They resurrected the Inquisition in the 16th C making it an effective tool in stomping out the Reformation in Italy, Spain, Portugal, and Belgium.Jesuits infiltrated government offices and used every means fair or foul to advance the cause of the Rome. Lest Catholic listeners take offense to this, understand that their power became so great and their methods so immoral, the Pope suppressed the order from 1773 to 1814.Also, it should be noted when Ignatius launched the Society, a counterattack on the Reformation was not in view. His ambition was missionary with a keen desire to convert Muslims. The three major goals of the Jesuits were to convert pagans, combat heresy, and promote education. It was their solemn oath to obey the Pope that led to their being used as a tool of the Counter-Reformation.A third aspect of the Counter-Reformation was the Council of Trent. The cardinals elected a Dutch theologian as a reform pope in 1522. He admitted that the problems Rome had with the Lutherans came because of the corruption of the Church, from the papal office down. As was saw a couple episodes ago, in 1536, Pope Paul III appointed a special panel of cardinals to prepare a report on the condition of the Church. That report gave Luther much ammunition for his critique of  Rome. It conceded that Protestantism resulted from the “ambition, avarice, and cupidity” of Catholic bishops.The Roman Church realized it needed to address the issues raised by the Reformers. The Council of Trent was the answer. It met in three main sessions, under the terms of three different popes, from 1545 to 63. Participants came from Italy, Spain, France, and Germany. The Council decided a wide array of issues.In direct response to Lutheran challenges, the Council abolished indulgence-sellers, defined obligations of the clergy, regulated the use of relics, and ordered the restructuring of bishops.The doctrinal work of Trent is summarized in the Tridentine Profession of Faith, which championed Roman Catholic dogma and provided a theological response to Protestants. Trent rejected justification by faith alone and promoted the necessity of meritorious works as necessary for salvation. It validated the seven sacraments as bestowing merit on believers and their necessity for salvation. It affirmed the value of tradition as a basis of authority alongside the Bible. It approved the canonicity of the apocryphal books of the Old Testament; made official the existence of purgatory; the value of images, relics, indulgences, the invocation of saints; and the importance of confession to a priest. It also defined more specifically the sacrificial aspects of the mass and decided that only the bread should be distributed to the laity.The Tridentine statement made reconciliation with Protestantism impossible.The Council's work constituted a statement of faith by which true Roman Catholics could determine their orthodoxy. No such comprehensive statement existed before. If it had, perhaps the force of the Reformation would have been blunted in some places. What the Council of Trent did, in effect, was to make official dogmas of the Church the various positions Luther had challenged in his break with Rome.A fourth aspect of the Counter-Reformation was a new and vigorous kind of spirituality that bloomed in a remarkable series of writings and movements. Some devotional books from this movement, such as the Imitation of Christ by Thomas a'Kempis and the Spiritual Exercises by Loyola, have received proper attention, but most of have not.This new kind of devout life was characterized by a systemic examination of conscience, prayer, contemplation, and spiritual direction. Its roots lay in the Middle Ages with groups like the Carthusians, who put great emphasis on the contemplative life. It was these works that fueled the calls for reform in the Roman Church before Luther arrived on the scene. They were the reading material of groups like the Brethren of the Common Life and The Oratory of Divine Love which provided many of the best church leaders in the years leading up to the 16th C.The Reformation sparked a series of religious wars across Europe. The last of these was the Thirty Years' War, which last from 1618–48.As we saw in a previous episode, the Peace of Augsburg in 1555 put Lutheranism on a legal basis with Roman Catholicism in Germany. The prince of a region determined the religion in his territory; dissenters could immigrate to another territory if they wanted to.Now, that may seem obvious to highly mobile moderns like many listening to this, but it wasn't for people at that time. Due to feudal rules, people weren't allowed to move without consent of their ruler. The Peace of Augsburg marked a significant change in commoners' mobility. To preserve Catholic domination of southern Germany, the agreement mandated that Catholic rulers who became Lutherans had to surrender rule. The agreement left out Calvinists, Anabaptists, and other Protestants. So for many, Augsburg solved nothing.Beginning in Bohemia, the Thirty Years' War ravaged Central Europe and Germany and involved all the major European powers. The Peace of Westphalia, which ended the war in 1648, resulted from long and complicated negotiations. France and Sweden gained large amounts of territory, and German princes gained greater power and influence at the expense of the Emperor. The treaty finally recognized Calvinism, along with Lutheranism and Catholicism, as legal religions and permitted each ruler to determine the religion of his state.The effects of the War were devastating for Christianity as a whole. Religious issues were increasingly treated with indifference by political leaders. Secular, self-serving matters were now the chief concerns of the growing uber-worldly nation-states. The barbarity and brutality of the war left many questioning the Christian Message. How could a Faith that produced such atrocities be true? Doctrine took a backseat to doubt. Faith was met with skepticism. All this coming at the dawn of, and no doubt hastening, The Age of Reason.In reply to those who criticize Christianity for the wars fought at that time, it ought to be recognized that in every case; political, economic, and social considerations were as important as the religious, if not more. Much of the time, there was no real struggle between Roman Catholics and Protestants. And on some fronts of the war, BOTH Catholics and Protestants fought alongside each other as comrades because their conflict was political rather than religious. We call this period the “Wars of Religion,” but in truth it was rarely religion that sparked or drove the conflict; it was political and economic, hiding behind a mask of religion because that tends to stir the people actually doing the fighting better than some prince wanting more land.Nine times out of ten, if you want to know the real cause of something, follow the money.We turn now to the impact of the Reformation on France and one example of how tragic things can turn – ostensibly, because of religion, but really because of politics.As the 16th C wore on, the Roman church in France fell into a progressively deplorable condition. The Concordat of Bologna in 1516 gave King Francis I the right to appoint the ten archbishops, thirty-eight bishops, and 527 heads of religious houses in France. That meant the Church became part of a vast patronage system, and individuals won positions in the Church not for ability or religious zeal but for service to the crown. Simony & bribery was de-rigor.Conditions became genuinely bad. Literacy among priests dropped to a mere ten-percent. Since the king was head of the French Church, and he depended on its patronage system for income, we see why Francis I and Henry II were so zealous in their persecution of French Protestants. They couldn't afford to permit the system to crumble. They certainly weren't zealous for Catholicism except as a tool to achieve their political ambitions.The French Protestant movement was stoked by what was happening in Geneva in Switzerland under Farel and Calvin. The French Bible, Calvin's Institutes, and numerous other Protestant publications fueled the movement. So naturally, the most literate element of the population was won over. Converts were numerous at the universities and among lawyers and other professionals, the merchant class and artisans, lower clergy, friars, and the lesser nobility. The illiterate peasantry was hardly touched and remained firmly Catholic.Politics and economics played into the mix. The Middle-class and lower nobility of France were tired of King Francis' imperial ambitions, funded on their backs. They were urged into the Protestant cause out of a desire to get rid of the King. It's estimated that two-fifths of all nobles joined the French Protestant cause.  Few of them were authentically converted but sought to use the Protestant movement to weaken the trend toward King Francis' oppressive version of royal absolutism.In spite of persecution, Protestants increased rapidly. At the beginning of the reign of Henry II in 1547 they numbered over 400,000. By the end of his reign in 1561 they were known as Huguenots and numbered 2 million; ten-percent of the population. The Presbyterian system of church government gave organization and discipline to the Huguenot movement.In order to understand the course of events the French Reformation took and see why it became embroiled in civil war, it's necessary to look at the political and social conditions of the times.First, that many of the younger nobility joined Protestant ranks is of great significance. Accustomed to carrying swords, they became protectors of Huguenot congregations during troubled times. They often protected church meetings against hostile bands of Catholic ruffians.Second, and this is key; there were four major groups of nobility vying for the rule in France.The ruling house with a tenuous grip on the throne was the Valois.The Bourbons of Western France were next in line should the Valois falter. Their leadership were decided Huguenots.The powerful Guises [Guy-zuhz], were equally committed Roman Catholics with extensive holdings in the East.The Montmorencys controlled the center of France; their leadership divided evenly between Huguenots and Catholics.Third, when Henry II died, he left three sons all dominated by his queen, Catherine de Medici. She was determined to maintain personal control and advance the power of her government. She was opposed by many of the nobility jealous of their rights and wanted to restrict the power of the monarchy.Fourth, as the likelihood of civil war in France percolated, the English and Spanish sent aid to their factions to serve their respective interests.Such animosities provided the tinder to ignite armed conflict. Eight wars were fought between Roman Catholics and Protestants in France. Leading the Protestants early in the conflict was Gaspard de Coligny. But he lost his life along with some 15 to 20,000 Huguenots in the massacre of St. Bartholomew's Day, in August, 1572. After that, Henry of Navarre, of the Bourbon family, led the Protestants. His maneuvers were successful, and eventually, with the death of others in the royal line, he became heir to the French throne. Because he didn't have enough strength to complete his conquest, he converted to Catholicism and won the crown as Henry IV. Judging from his conduct, Henry's religious principles sat his shoulders rather lightly. His switch to the Roman Church was for purely political reasons. Most likely he simply sought to turn off the blood bath drenching France.In 1598, Henry published the Edict of Nantes, a grant of toleration for the Huguenots. It guaranteed them the right to hold public office, freedom of worship in most areas of France, the privilege of educating their children in other than Roman Catholic schools, and free access to universities and hospitals. The edict was the first significant recognition of the rights of a religious minority in an otherwise intolerant age. Though the Huguenots enjoyed a period of great prosperity after that, King Louis XIV revoked the edict in 1685. Thousands were driven into exile, to the benefit of England, Holland, Prussia, and America where they fled for refuge.