Rome, Italy, Sep 15, 2017 / 04:29 pm (CNA/EWTN News).- Cardinals Gerhard Müller and Robert Sarah encouraged unity over partisanship at a conference held in Rome Thursday to mark the 10th anniversary of Benedict XVI’s motu proprio on the “extraordinary form” of the Roman liturgy.
“We must also overcome the tensions and polarizations,” Cardinal Gerhard Mueller, prefect emeritus of the Congregation for the Doctrine of the Faith, told CNA Sept. 14 . He noted that some in the Church say “we belong to this party,” while others say “we belong to that party.”
“That is not Catholic,” he said, and stressed the need to understand the liturgy “in the context (of) and with a deep understanding of the fundamentals; what is the essence, what is the substance of the liturgy?”
Cardinal Müller was a keynote speaker at the Fifth Roman Colloquium on Summorum Pontificum, which was held in thanksgiving for the 10th anniversary of the motu proprio.
Other keynote speakers at the event included Archbishop Guido Pozzo, Secretary of the Pontifical Commission Ecclesia Dei, and Cardinal Robert Sarah, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments.
Summorum Pontificum widened access to use of the older form, or “Tridentine” liturgy. It established that the post-Vatican II Roman Missal, first issued by Blessed Paul VI, is the ordinary form of the Roman Rite, and that the prior version, last issued by St. John XXIII in 1962, the “Tridentine Mass,” is the Roman Rite’s “extraordinary form.”
In the motu proprio, Benedict noted that the “extraordinary form” of the Mass was never abrogated. He acknowledged the right of all priests of the Roman Rite to say Mass using the Roman Missal of 1962, and established that parish priests should be willing say the extraordinary form for groups of the faithful who request it.
By publishing the motu proprio, Benedict XVI “wanted to overcome the tensions which came out of the reform of the liturgy” following the Second Vatican Council, Cardinal Müller said.
The main objective of the reform, he said, was “not a change of the fundamentals of the liturgy as an objective praise of God.”
“The liturgy we have now is the same substance, the same liturgy, as in the older form, the extraordinary form,” he said, reiterating that “the substance, the constitutive elements, are the same.”
Cardinal Müller said the Church must look to the new rite “altogether, in this new synthesis,” rather than falling into division.
Liturgy, he said, “is a participation in the work of salvation, it is a participation of the life of…Jesus Christ … and in the Holy Spirit, who is present in all life and all the sacramental actions of the Catholic Church.”
During his address, Cardinal Sarah also emphasized the importance of avoiding division in the Church and focusing on unity, and opened by saying, “God wants the unity of His Church, for which we pray in every Eucharistic celebration.”
With Summorum Pontificum, Benedict XVI “wanted to establish a sign of reconciliation in the Church, one that has brought much fruit,” he said.
“We are called to continue to pursue this path of reconciliation and unity, as an ever-living witness of Christ in today’s world.”
Cardinal Sarah’s address focused on silence and the primacy of God in the liturgy. He stated that “silence of heart, mind and soul” are the key to achieving “full, conscious and actual participation” in the liturgy, which was the very goal of the liturgical movement.
Pointing to the “scandal of the divisions” in the Church following the liturgical reform following the Second Vatican Council, Cardinal Sarah said Summorum Pontificum has done a lot to mend these divisions, but noted that there is also “more to do to achieve the reconciliation Pope Benedict XVI so desired, and which work Pope Francis has continued.”
“We must pray and work so to achieve that reconciliation for the good of souls, for the good of the Church and so that our Christian witness and mission to the world may be ever stronger.”
The extraordinary form ought to be seen as “a normal part of the life of the Church of the twenty-first century,” he said. And while statistically the number of people who attend the older form might, as predicted by Benedict XVI, stay a minority, “there should be no competition between the more recent rites and the older ones of the one Roman rite.”
“Both should be a natural element of the life of the Church in our times,” he said, adding that “Christ calls us to unity, not division! We are brothers and sisters in the same faith no matter which form of the Roman rite we celebrate!”
Offering a “paternal word” to all those attached to the traditional rite, Cardinal Sarah noted that many people refer to them as “traditionalists,” and that even those who attend Masses in the old rite refer to themselves as such, “or hyphenate yourselves in a similar way.”
“Please do this no longer,” he said. “You do not belong in a box on the shelf or in a museum of curiosities. You are not traditionalists: you are Catholics of the Roman Rite as am I and as is the Holy Father.”
As members of the Catholic Church, those who are drawn to the extraordinary form of the Mass “are called by God, as is every baptized person, to take your full place in the life and mission of the Church in the world of today, not to be shut up in – or worse, to retreat into – a ghetto in which defensiveness and introspection reign and stifle the Christian witness and mission to the world you too are called to give.”
If experiencing 10 years of Summorum Pontificum has meant anything, “it means this,” he said, and told his audience that “if you have not yet left behind the shackles of the ‘traditionalist ghetto,’ please do so today. Almighty God calls you to do this.”
[…]
What is there to celebrate about 500 years of heresy?
I’m fairly sure the Protestants involved don’t view it as heresy. Not defending it; just pointing out the obvious.
I’m fairly sure many of the Catholics involved don’t either!
Good for them – more power to them.
A Lutheran Chief of Chaplain Service once told me we Catholics are obsessed with the Law. It seems a hangover from Luther’s insistence that faith alone saves. I responded our laws focus on charity. He in his own way was a charitable person. He responded he thought of becoming Catholic. Despite the inane comment by Steven Fuit, president of the UPCB that “our unity essentially derives from respecting differences” our unity derives from faith in Christ and following His commandments, even if the latter is tacitly admitted by the practice of many Lutherans.
MORTALIUM ANIMOS
ENCYCLICAL OF POPE PIUS XI
ON RELIGIOUS UNITY
TO OUR VENERABLE BRETHREN THE PATRIARCHS, PRIMATES,
ARCHBISHOPS, BISHOPS, AND OTHER LOCAL ORDINARIES
IN PEACE AND COMMUNION WITH THE APOSTOLIC SEE.
ENCYCLICAL OF POPE PIUS XI
ON RELIGIOUS UNITY
6. We were created by God, the Creator of the universe, in order that we might know Him and serve Him; our Author therefore has a perfect right to our service. God might, indeed, have prescribed for man’s government only the natural law, which, in His creation, He imprinted on his soul, and have regulated the progress of that same law by His ordinary providence; but He preferred rather to impose precepts, which we were to obey, and in the course of time, namely from the beginnings of the human race until the coming and preaching of Jesus Christ, He Himself taught man the duties which a rational creature owes to its Creator: “God, who at sundry times and in divers manners, spoke in times past to the fathers by the prophets, last of all, in these days, hath spoken to us by his Son.”[3] From which it follows that there can be no true religion other than that which is founded on the revealed word of God: which revelation, begun from the beginning and continued under the Old Law, Christ Jesus Himself under the New Law perfected. Now, if God has spoken (and it is historically certain that He has truly spoken), all must see that it is man’s duty to believe absolutely God’s revelation and to obey implicitly His commands; that we might rightly do both, for the glory of God and our own salvation, the Only-begotten Son of God founded His Church on earth. Further, We believe that those who call themselves Christians can do no other than believe that a Church, and that Church one, was established by Christ; but if it is further inquired of what nature according to the will of its Author it must be, then all do not agree. A good number of them, for example, deny that the Church of Christ must be visible and apparent, at least to such a degree that it appears as one body of faithful, agreeing in one and the same doctrine under one teaching authority and government; but, on the contrary, they understand a visible Church as nothing else than a Federation, composed of various communities of Christians, even though they adhere to different doctrines, which may even be incompatible one with another. Instead, Christ our Lord instituted His Church as a perfect society, external of its nature and perceptible to the senses, which should carry on in the future the work of the salvation of the human race, under the leadership of one head,[4] with an authority teaching by word of mouth,[5] and by the ministry of the sacraments, the founts of heavenly grace;[6] for which reason He attested by comparison the similarity of the Church to a kingdom,[7] to a house,[8] to a sheepfold,[9] and to a flock.[10] This Church, after being so wonderfully instituted, could not, on the removal by death of its Founder and of the Apostles who were the pioneers in propagating it, be entirely extinguished and cease to be, for to it was given the commandment to lead all men, without distinction of time or place, to eternal salvation: “Going therefore, teach ye all nations.”[11] In the continual carrying out of this task, will any element of strength and efficiency be wanting to the Church, when Christ Himself is perpetually present to it, according to His solemn promise: “Behold I am with you all days, even to the consummation of the world?”[12] It follows then that the Church of Christ not only exists to-day and always, but is also exactly the same as it was in the time of the Apostles, unless we were to say, which God forbid, either that Christ our Lord could not effect His purpose, or that He erred when He asserted that the gates of hell should never prevail against it.[13]
As a 73-year-old Catholic, I find it disrespectful of those young Catholics to disrupt the event. Yes, I know the Protestants were in a very Catholic Cathedral, but it is a very large space, and the recitation of the rosary was done with the intent to preclude the continuation the Protestant celebration. Now one can question why Protestants were celebrating the 5000th anniversary of the Reformation in a Catholic Cathedral, but that doesn’t address the question of why these Catholic youngsters found it necessary to be disruptive to the point that police were called.