Integrity of the Catholic faith

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Integrity of the Catholic faith

The Church has further used her right of control over liturgical observance to protect the purity of divine worship against abuse from dangerous and imprudent innovations introduced by private individuals and particular churches. Thus it came about – during the 16th century, when usages and customs of this sort had become increasingly prevalent and exaggerated, and when private initiative in matters liturgical threatened to compromise the integrity of faith and devotion, to the great advantage of heretics and further spread of their errors – that in the year 1588, Our predecessor Sixtus V of immortal memory established the Sacred Congregation of Rites, charged with the defence of the legitimate rites of the Church and with the prohibition of any spurious innovation. This body fulfils even today the official function of supervision and legislation with regard to all matters touching the sacred liturgy.

58. It follows from this that the Sovereign Pontiff alone enjoys the right to recognize and establish any practice touching the worship of God, to introduce and approve new rites, as also to modify those he judges to require modification. Bishops, for their part, have the right and duty carefully to watch over the exact observance of the prescriptions of the sacred canons respecting divine worship. Private individuals, therefore, even though they be clerics, may not be left to decide for themselves in these holy and venerable matters, involving as they do the religious life of Christian society along with the exercise of the priesthood of Jesus Christ and worship of God; concerned as they are with the honour due to the Blessed Trinity, the Word Incarnate and His august mother and the other saints, and with the salvation of souls as well. For the same reason no private person has any authority to regulate external practices of this kind, which are intimately bound up with Church discipline and with the order, unity and concord of the Mystical Body and frequently even with the integrity of Catholic faith itself.

-Pope Pius XII
Mediator Dei, 58
20.XI.1947

Sensus fidelium

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Sensus fidelium

The Pope said the Magisterium, the Church’s teaching authority, has the “duty to pay attention to what the Spirit tells the church through authentic manifestations of the ‘sense of the faithful’.”

But he told the theologians this sense “must not be confused with the sociological reality of majority opinion. That is something else. It is therefore important, and it is your task, to elaborate the criteria that permit discernment of authentic expressions of the ‘sense of the faithful.’”

Pope Francis

Hermeneutic of continuity

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Hermeneutic of continuity

The hermeneutic of discontinuity risks ending in a split between the pre-conciliar Church and the post-conciliar Church. It asserts that the texts of the Council as such do not yet express the true spirit of the Council. It claims that they are the result of compromises in which, to reach unanimity, it was found necessary to keep and reconfirm many old things that are now pointless. However, the true spirit of the Council is not to be found in these compromises but instead in the impulses toward the new that are contained in the texts.

These innovations alone were supposed to represent the true spirit of the Council, and starting from and in conformity with them, it would be possible to move ahead. Precisely because the texts would only imperfectly reflect the true spirit of the Council and its newness, it would be necessary to go courageously beyond the texts and make room for the newness in which the Council’s deepest intention would be expressed, even if it were still vague.

In a word: it would be necessary not to follow the texts of the Council but its spirit. In this way, obviously, a vast margin was left open for the question on how this spirit should subsequently be defined and room was consequently made for every whim.

The nature of a Council as such is therefore basically misunderstood. In this way, it is considered as a sort of constituent that eliminates an old constitution and creates a new one. However, the Constituent Assembly needs a mandator and then confirmation by the mandator, in other words, the people the constitution must serve. The Fathers had no such mandate and no one had ever given them one; nor could anyone have given them one because the essential constitution of the Church comes from the Lord and was given to us so that we might attain eternal life and, starting from this perspective, be able to illuminate life in time and time itself.

Pope Benedict XVI
22.XII.2005

Pure and integral doctrine

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Pure and integral doctrine

“The manner in which sacred doctrine is spread, this having been established, it becomes clear how much is expected from the Council in regard to doctrine. That is, the Twenty-first Ecumenical Council, which will draw upon the effective and important wealth of juridical, liturgical, apostolic, and administrative experiences, wishes to transmit the doctrine, pure and integral, without any attenuation or distortion, which throughout twenty centuries, notwithstanding difficulties and contrasts, has become the common patrimony of men. It is a patrimony not well received by all, but always a rich treasure available to men of good will.

Our duty is not only to guard this precious treasure, as if we were concerned only with antiquity, but to dedicate ourselves with an earnest will and without fear to that work which our era demands of us, pursuing thus the path which the Church has followed for twenty centuries.”

St. Pope John XXIII
Gaudet Mater Ecclesia
11.X.1962

Banal liturgy

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Banal liturgy

“Sadly, in the time after the Second Vatican Council, there was a reform of the sacred liturgy which made it man-centered and banal. In some cases it actually became hard for people to bear because of illicit insertions, foreign agendas, and imposition of the personalities of priests and congregations into the liturgy to the point that people began to think that the Mass was some sort of social activity. If they did not find it acceptable, they did not go anymore.

If one understands what the Mass truly is — Christ Himself coming down from Heaven to renew the sacrifice of Calvary — how could you possibly not be there on Sunday? In the past people understood this and Mass attendance was in the 80- 90 percent range. We have to restore the sanctity of the celebration of Holy Eucharist so that those who have fallen away will return to the practice.”

-Raymond Leo Cardinal Burke
5.IX.2013