Saturday, December 16, 2017

Tridentine Masses coming this week to metro-Detroit and eastern Michigan

Tridentine Masses This Coming Week






  • Thu. 7:30 AM: Low Mass at Assumption Grotto, Detroit
  • Thu. 8:00 AM: Low Mass St. Joseph Oratory, Detroit
  • Thu. 8:00 AM: Low Mass (Confessions Thursdays: 7:00 - 7:30 PM during Benediction) at St. Joseph's Church, Ray Township [NB: See note at bottom of this post about SSPX sites.]*
  • Thu. 12/21 4:30 PM: High Mass at St. Thomas the Apostle, Ann Arbor (St. Thomas, Apostle) – Baptism of Lucy Rose Schultz in the Extraordinary Form follows Mass



* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Martin Mosebach on being named 'Martin' for Martin Luther by his Lutheran father and for St. Martin of Tours by his Catholic mother

For the record, I was first introduced to Martin Mosebach, whose writings I've come to admire very much, by reading his book, The Heresy of Formlessness, published by Ignatius Press in 2006. I just read the present account of how he came to be named "Martin" in a book commemorating the 500th anniversary of Martin Luther and his 'Reformation.' To their credit, the Lutheran editors of the massive tome included this contribution by a Catholic author, Mosebach, who had some things to say by way of criticism of Luther's career and work, and yet in a way that was not unappreciative of the impact Luther left on the world. Hence, I was glad to find online the present piece by Martin Mosebach, "On Luther, in Trepidation" at a website called Salubriousity, which should probably be spelled "Salubriosity" (without the 'u'), posted December 10, 2017. Here's the opening paragraph:
My Christian name was chosen for me in the spirit of ecumenical compromise. My mother, who was not a fervent Catholic, but who could never have imagined abandoning the Catholic Church, voted for Martin, after Saint Martin of Tours, who was especially venerated in her native city of Cologne, above all in the splendid Romanesque Great Saint Martin Church (Gross Sankt Martin) -- with the accent on the second syllable of Martin! My Protestant father was contemplating paying homage to Martin Luther, but my mother ensured that I was baptised in the hospital immediately upon my arrival, despite the fact that (or because) my father was not there -- she clearly preferred not to risk becoming embroiled in any denominational debates. According to family legend I screamed dreadfully throughout the proceedings. 'No wonder, if he's called Martin,' remarked my father, who only met me once I was already a baptised Catholic. But it was the Roman legionnaire born in Pannonia, the hermit monk in Italy, the bishop in Roman Gaul and the visitor to the imperial court in Trier who would colour my life, not the German Doctor Martinus. It was through the figure of St Martin of Tours, one of the founding fathers of the Western world, that the universal Roman church of the first millennium won my heart. As I steadily increased my knowledge of church history, one thing above all -- puzzled me about the other Martin, the great reformer: how could one profess Christianity without Rome and Constantinople, without the liturgy and the music of the first thousand years, without the monastic traditions from Egypt, without St Benedict, St Francis or St Dominic, without Romanesque basilicas and the Gothic cathedrals of France? How could one call oneself a Christian without the legacy of Jerusalem, Alexandria, and Athens? Wasn't that an ahistorical Christianity, dreamt up in the provinces in order to keep a tight rein on any links to the opulence of the past and the no less opulent present-day cultures of lands beyond Germany? In Luther's day the Popes were integrating new continents into the Church, even as he was setting about cutting off a large part of Germany from the main currents of civilisation. Read more >>

A day in the life of a parish pastor

Fr. Eduard Perrone, "A Pastor's Descant" (Assumption Grotto News, December 10, 2017):
What's on a pastor's mind?

As I suppose it to be for everyone, I would rather do the things I most like doing. I would rather not be exceptional in this> For me, the desirable things to do would be what are called the works of leisure, that is to say, things that are not of practical necessity. Yet I, like most of you, am restricted in my desire to pursue those more delightsome things by the duties that demand my attention.

These necessary things for me are primarily pastoral and administrative. Preparing each week to teach my three or four classes sometimes takes a good chunk of prep time. Following through, I must teach the classes for for which I have prepared. There's also a Sunday sermon to write which has a whole week's period of gestation in my daily prayers where -- presumptuous or foolish to admit it -- God gives me the substance, if not the very words, of what I should deliver to the people. And then there's the writing of the weekly pastor's column, the Descant, which is a duty to which I am resigned. Some pastors don't write a weekly column for their parish papers but I, following the lead of my predecessor, have remained faithful to this weekly chore, sometimes even less ungrudgingly. Thus far my "literary" duties of the week.

Administration of the parish is another mental pressure. So many areas of parish life require decisions of all kinds which depend on the pastor's judgments. Finances, utilities, meetings, the physical plant with its innumerable necessities never escape the mind during the day, during the night, in conversations, and into prayer.

Pastoral work is the thing for which I was ordained and the active form of work I most relish. Here are saying Mass, reciting my daily Divine Office, directing my people in the spiritual life, caring for their sacramental needs, hearing confessions, visiting the sick. The precious time alloted for this must be shared with my literary and administrative activities and so is sometimes cut short and only the minimal gets done in a given week Alas!

At the end of the day I sometimes wonder where all the time has gone. Eating and sleeping, driving, occasionally cooking a meal, and such inevitable gobblers of anyone's time leave me without much of that desired free time, the leisure time to do the things most enjoyed. Now it may sound pious or self-righteous to you for me to say it, but my personal prayer time is my very favorite thing to do. I manage to do this in the early morning hours most days, long before the work of the day begins. Here I can speak to my God to my heart's content about all that's on my mind. In some unexplainable ways I know that He hears and answers me in those quiet hours, often spent before the Blessed Sacrament. Finally there's reading books, playing the piano, and spending social time with relatives and friends. But, like the dessert after the big meal, the sweetest part takes the shortest time. Such is life for me and no doubt for you.

This reflection on the parcelling out of time in my week is not meant merely to let you know what's on my mind and what I do all week long. It's to indicate that for most people life's time consists of things that must get done as opposed to the pleasurable things one would rather do. This imbalance will be redressed, I believe, in the next life when there will be no more 'things that have to get done' but only things that are most delectable: enjoying God and His largely unknown gifts which must certainly be innumerable and delectable beyond what words can say.

In this valley of tears the all-important thing is to do what God expects us to do. Much of that is what we might rather not be doing if we had the choice. Yet He, in His goodness, gives us just enough of the good things of life, even the most simple of them, as a consolation for carrying out our daily tasks.

Perhaps you feel as I do that there are many, many more advantageous things to be grateful for in life than things to complain about. I wholeheartedly love the holy priesthood and the work proper to it. For the rest, I do what I must, sometimes even cheerfully, while I await those fewer moments when I can go about doing what's most pleasing. I hope you find your vocation in life to be equally satisfying in the larger sense, even though its demands may at times seem burdensome. In the end I am compelled to admit that life's not only worth living but, except for sin, good and fulfilling.

Carry on, Christian soul, in your daily life's work. As Saint Paul said of the athlete, he keeps his mind on the end of the game so as to win. This is hope and its season is Advent.

Thursday, December 14, 2017

Tridentine Community News - St. Mary Church in St. Clair, Michigan Debuts Weekly Saturday Tridentine Mass; Chicago's St. Stanislaus Kostka Church to Host Bus Tour Tridentine Mass; Treasure and Tradition: The Ultimate Guide to the Latin Mass; Local TLM schedule

"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (December 10, 2017):
December 10, 2017 - Second Sunday of Advent

St. Mary Church in St. Clair, Michigan Debuts Weekly Saturday Tridentine Mass

Some readers may recall Fr. Michael Zuelch as the previous celebrant of the Tridentine Masses at Immaculate Conception Parish in Lapeer. Fr. Zuelch is now Administrator of St. Mary Parish in St. Clair, Michigan. Following the strong attendance at a special Tridentine Mass at a recent Marian conference held at his parish, Fr. Zuelch has decided to begin holding weekly 9:00 AM Saturday Masses in the Extraordinary Form, beginning on December 16. When the calendar does not specify a higher class Feast, these Masses will be Saturday Masses of Our Lady. The intention is for these Masses to be Simple Missa Cantatas, which are High Masses without incense or additional ceremony.

Chicago’s St. Stanislaus Kostka Church to Host Bus Tour Tridentine Mass

Over the past few years, Chicago’s St. Stanislaus Kostka Church has been gradually “traditionalizing” its parish environment. The historic church underwent a restoration. A Communion Rail was (re)installed. For Advent and Christmas this year, the parish will be celebrating all of its (Ordinary Form) Masses ad oriéntem. Chicago young adult group VBP Chicago held the first Tridentine Mass there since Vatican II. And now the parish has invited our annual Prayer Pilgrimages Bus Tour to hold a Tridentine Mass there at the time of their Saturday Vigil Mass, on December 30 at 5:00 PM. In turn our traveling server team from Windsor’s St. Benedict Tridentine Community is inviting St. Stanislaus’ altar servers to join us for their first experience in serving the Traditional Mass. Chicago area residents are invited to join the bus tour, which will be visiting historic churches Thursday-Saturday, December 28-30. Additional special Tridentine Masses will be held on Thursday at St. Mary of the Angels Church and on Friday at a location to be determined. Please visit or call (248) 250-6005 for more information.

Treasure and Tradition: The Ultimate Guide to the Latin Mass

There are plenty of books introducing the Traditional Mass to children, but one subject area that has been lacking has been a similar “Tridentine Mass 101” book for adults. Such a volume has finally been published: Treasure and Tradition: The Ultimate Guide to the Latin Mass by Lisa Bergman is a relatively brief (94 page) coffee table book filled with charts, diagrams, explanatory pictures, and of course text explaining the structure and ceremonies of the Traditional Mass. Available from a wide variety of vendors, this book will interest newcomers to the Latin Mass as well as adults desiring a more thorough understanding of the symbolism contained within it.

Tridentine Masses This Coming Week
  • Mon. 12/11 7:00 PM: Low Mass at St. Josaphat (St. Damasus I, Pope & Confessor)
  • Tue. 12/12 7:00 PM: Low Mass at Rosary Chapel at Assumption Church, Windsor (Feria) – Special location this week only
  • Sat. 12/16 8:30 AM: Low Mass at Miles Christi (St. Eusebius, Bishop & Martyr)
  • Sun. 12/17 12:00 Noon: High Mass at Our Lady of the Scapular (Third Sunday of Advent)
[Comments? Please e-mail Previous columns are available at This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for December 10, 2017. Hat tip to Alex Begin, author of the column.]

Sunday, December 10, 2017

Tridentine Massed coming this week to metro Detroit and east Michigan

Tridentine Masses This Coming Week








* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Tuesday, December 05, 2017

Pardon and Peace: The Joy of Confession

Why Pay a Shrink for What the Catholic Church Does for Free?

By Oswald Sobrino, a review of Pardon and Peace: A Sinner's Guide to Confession, by Fr. Francis Randolph (Ignatius, 2001)

On Holy Thursday, 2001, Pope John Paul II wrote to all priests to encourage them to focus on the sacrament of Penance, or Confession. In doing so, the Holy Father referred to the recent “crisis” of this sacrament. Certainly, it is no surprise in Western countries to find that the loss of a sense of sin, and certainly of a sense of grave sin, has had a significant effect on whether Catholics avail themselves of this great sacrament. Yet, as noted in the Catechism of the Catholic Church, this is the sacrament where continuing Christian conversion takes place. As described by John Paul II, Confession is a dramatic encounter between Christian and Christ, an encounter fraught with the majesty of man’s freedom and Christ’s eager offer of grace.

The following thoughts on Confession arise from considering two books with the same title Pardon and Peace, but published over 50 years apart. The first Pardon and Peace, written by Fr. Alfred Wilson, C.P., appeared in 1948 and has been reprinted by Roman Catholic Books. The current Pardon and Peace was published in 2001 and was written by Fr. Francis Randolph, an English priest. In spite of a half century of tumultuous change in the Catholic Church, the fundamental thrust of the books is the same: Take advantage of this astonishingly approachable but powerful sacrament and its richness. While the books understandably differ in their emphasis on certain issues, both authors end up in the same place: A buoyant and cheerful Catholic will find his sustenance in Confession.

Monday, December 04, 2017

How trendy experiments in music and liturgy have led to the triumph of bad taste, banality, and a deflated sense of the sacred

Composer and Catholic James MacMillan writing in a recent issue of Standpoint:
In the 1970s many well-intentioned types thought that such 'folk' music and pop culture derivatives would appeal to teenagers and young people and get them more involved in the Church, when the exact opposite has happened. It is now thought that these trendy experiments in music and liturgy have contributed to the increasing risible irrelevance of liberal Christianity, and that liturgy as social engineering has repulsed many. Like most ideas shaped by 1960s Marxist ideology it has proved an utter failure. Its greatest tragedy is the willful disingenuous, de-poeticisation of Catholic worship. The Church has simply aped the secular West's obsession with 'accessibility,' 'inclusiveness,' 'democracy,' and anti-elitism, resulting in the triumph of bad taste, banality and a deflation of the sense of the sacred in the life of the church."
Maybe this is the sort of trendy banality he had in mind -- gone-to-seed, perhaps?

Well, the choreography of the latter is almost good enough to serve for the closing "Christmas-in-Heaven" performance in Monty Python's The Meaning of Life, if that's not being overly generous. The horror of it all is just the philistine assumption that any of this belongs to the worship of Almighty God.

Sunday, December 03, 2017

"St Anthony, St Anthony, please come around ..."

As a reader says, "if you do a quick online search for the mag. using Google's ‘ images’ filter, you get the vague sense from many covers that 'something’s been lost' for maybe too long now."

Dorothy Cummings McLean, writes, in "Major Catholic family magazine spotlights pro-LGBT priest in favorable interview" (LifeSiteNews, November 30, 2017):
Many faithful Catholics who read St. Anthony Messenger will likely be scandalized that a Catholic magazine that congratulates itself on its august past and popularity with Catholic families would give so much space to a high-profile critic of the Catholic Church and her doctrines without challenging either him or his ideas.

Liberal Tradition, Yes; Liberal Ideology, No?

In a provocative essay, R. R. Reno, "Liberal Tradition, Yes; Liberal Ideology, No" (First Things, December, 2017), responds to critics who regard him as shifting to a "mirror image of the anti-American, anti-capitalist left." This is, of course, not quite true, as Reno goes on to show. What interests me here, however, is his reference to Ryzard Legutko's The Demon in Democracy: Totalitarian Temptations in Free Societies, which Adrian Vermeule reviewed sympathetically in the January 2017 issue of First Things, in an article entitled "Liturgy of Liberalism."

As Reno notes, "Vermeule endorses Legutko's central claim, which is that the liberal consensus in the post-1989 West has taken on many of the attributes of the communism that dominated Poland when Legutko came of age. The countries in the West that promote liberal democracy are not islands of toleration, diversity, and free inquiry. Instead, Vermeule writes, echoing Legutko, they are dominated by “a spreading social, cultural, and ideological conformism.” Liberalism has become a religion. Those who dissent are heretics."

Of course, critics will regard this way of talking as hyperbolic and distorting -- like trying to equate perversions such as political correctness with Soviet gulags or Cambodian killing fields. But Reno responds:
But neither Legutko nor Vermeule is equating Berkeley with the closed city of Gorky. They are comparing them—and finding some telling similarities. Both places impose a rigid orthodoxy and stifle dissent. Gorky used secret police, while Berkeley relies on a suffocating climate of opinion. This is a crucial difference, as Ahmari points out. But it does not erase the similarities.

Legutko’s goal—my goal—is not to undermine “liberalism.” It is to clear away some of the blind dogmatism that has built up in the West, especially since 1989. It won’t do to label our efforts “illiberal” just because they call into question the dominant mentality of our time. In fact, that accusation reinforces the totalitarian atmosphere. Contemporary liberalism rarely answers critics. Instead, it silences dissent by labeling it “extremist,” “far-right,” “authoritarian,” and “illiberal.” We can’t come to grips with the problems we face in 2017 if we are constantly policed. And in any event, as Vermeule points out in our last issue (“A Christian Strategy”), our loyalty is to Christ, not to any particular political philosophy or tradition. This transcendent loyalty disenchants political ideologies, and freedom from the idolatry of politics is the soul of true liberalism.
I am not certain that Reno or Vermeule go far enough, in light of Christopher A. Ferrara's penetrating critique of the Liberal tradition itself in Liberty, the God that Failed (2012). But one can learn a great deal from their analysis, which is certainly illuminating as far as it goes.

I should also mention Timothy D. Lusch's exclusive interview with Ryszard Legutko, "A Demon-Haunted Europe: Democracy's Totalitarian Impulse" (New Oxford Review, October 2017), which we have reposted by permission of the publisher here. Lugtko is a professor of philosophy at Jagiellonian University in Krakow, Poland, a member of the European Parliament, and one of the more astute critics of the totalitarian impulses in contemporary western liberal democracies.

A Demon-Haunted Europe: Democracy’s Totalitarian Impulse

"An Exclusive Interview with Ryszard Lugutko" (New Oxford Review, October, 2017)

by Timothy D. Lusch

Timothy D. Lusch is an attorney and writer. His writing has appeared in Saint Austin Review, The University Bookman, Chronicles, and at and He blogs about books at

Ryszard Legutko is a professor of philosophy at Jagiellonian University in Krakow, Poland. He is also a member of the European Parliament, a Polish politician, and an author. He has written one of the most consequential works on political philosophy to be published in recent years, The Demon in Democracy: Totalitarian Temptations in Free Societies. In this profound and vital book, Legutko argues that liberal democracies — specifically in Europe — have much in common with communism. He traces the twin developments of liberalism and democracy and shows how, at their precise intersection, the totalitarian impulse rises. With grave implications for freedom in the West, and for traditional institutions like the Catholic Church, Legutko sounds a warning: either recognize the danger and defeat it, or be destroyed by it.
NOR: Professor Legutko, you have written a significant book with particular appeal for the people and institutions of the West. Following your thesis, the seed of slavery seems to be sewn into the fabric of liberal democracy. What implications does this have with respect to our understanding of freedom? Is our understanding of freedom undergoing a paradigmatic shift such that we will demand greater freedoms (e.g., determining our gender identity) and end up with less (e.g., enforcement of “gender identity” rights and language limiting the speech of dissenters)?

Legutko: I am not sure we demand greater freedom today. On the contrary, I think freedom has ceased to be a highly valued commodity. What is happening is that some groups demand certain privileges, often called “rights,” and other groups seem favorable to these demands because they see in them a vehicle for constructing a new society compatible with their outrageous ideologies. When we see, for example, privileges granted to homosexuals, including the right to marry and adopt children — rather unusual privileges, to be sure — we mistake it for the growth of freedom in general. But this is an erroneous conclusion.

Take gender. It is a strange concept, and rather absurd, because not only does it undermine the obvious biological differences on which the existence of the human race has depended from time immemorial, but it makes this strange concept an instrument to reconstruct the entire human culture, including the humanities, art, law, philosophy, even natural sciences and mathematics. Its aim is to restructure society and the human mind — to make a mental, political, social, and cultural revolution — not to enlarge our freedom. One can compare it to Marxism and its theory of class struggle, which some people in the past believed serves the cause of freedom while in fact it is a tool for a revolution, not only in social relations but also in the humanities, art, law, philosophy, natural sciences, and mathematics. (For instance, multi-valued logic was said to be correlated to the growth of imperialism, and the general theory of relativity allegedly contradicted the dialectics of nature.)

In the case of both Marxism and gender, we have an attempt to make a deep restructuring of society. Revolutions hardly ever enlarge our freedom, though the revolutionaries often include “freedom” among their slogans. In the early stages of a revolution, people are lured by such slogans — and, indeed, some kind of freedom is given to them following the breakdown of the existing rules and the ensuing chaos. But soon the revolutionaries tighten their grip on society and impose the new rules that are stricter and more humiliating than before. The world before the gender revolution certainly had more freedom than it has now. Laws were less intrusive, the humanities more open and diversified, philosophy less dogmatic, human relations less legalistic. Likewise, as a result of granting privileges to homosexuals, we have experienced significant encroachments on the freedom of speech and many other liberties, and, consequently, on liberty in general.

Tridentine Community News - Second Jesuit Priest Joins Roster of Local Extraordinary Form Celebrants; St. Anthony, Temperance, MI Adds Tridentine Masses; Next OCLMA Talk & Reception on December 10; Roráte Masses During Advent; Forms of the Tridentine Mass; Tridentine Masses This Coming Week

"I will go in unto the Altar of God
To God, Who giveth joy to my youth"

Tridentine Community News by Alex Begin (December 3, 2017):
December 3, 2017 – First Sunday of Advent

Second Jesuit Priest Joins Roster of Local Extraordinary Form Celebrants

In recent weeks, Fr. Stephen Wolfe, SJ has become a regular sight at Tridentine Masses around our region. Ordained to the priesthood earlier this year, and having served his diaconal term at Boston’s Mary Immaculate of Lourdes Parish, a thriving center of traditional liturgy, Fr. Wolfe dispels the stereotype that Jesuits don’t care for the Extraordinary Form.

Fr. Wolfe has invited a Jesuit colleague, Fr. Cy Whitaker, to join our roster of celebrants. Next Sunday, December 10, Fr. Cy will celebrate his first local Missa Cantata, the 9:45 AM Mass of the Oakland County Latin Mass Association at the Academy of the Sacred Heart Chapel in Bloomfield Hills.

It’s worth noting some other Jesuits who celebrate the Traditional Mass: Fr. Joseph Fessio, the Editor of Ignatius Press; Fr. Kenneth Baker, who for 40 years served as editor of Homiletic and Pastoral Review; various young Jesuits at Miami’s historic Gesu Church; and at least until a few years ago, one or two Jesuits at the chapel of London, England’s Farm Street Church, where even the Novus Ordo Mass is done in Latin and with a professional choir. Let us pray that these priests’ enthusiasm catches on with their peers.

St. Anthony, Temperance, MI Adds Tridentine Masses

St. Anthony Church in Temperance, Michigan, will be expanding its Tridentine Mass offerings: Low Masses began to held every Thursday at 7:00 PM on November 30, and Low Masses are debuting every Sunday at 12:30 PM beginning today. These Masses join the existing 9:00 AM High Masses held on First Saturdays.

Next OCLMA Talk & Reception on December 10

Next Sunday, December 10, Erik Coules, Regional Coordinator with the Archdiocese of Detroit Department of Parish Life & Services, will give a talk, “Sharing Your Joyful Faith”, at the reception following the 9:45 AM Oakland County Latin Mass Association Mass at the Academy of the Sacred Heart Chapel in Bloomfield Hills.

Roráte Masses During Advent

The tradition of Roráte Masses continues in our region this year. Roráte Masses are Saturday Masses of Our Lady celebrated at dawn, illuminated ideally only by candlelight. They are so named because the first words of the Introit of the seasonal Advent Saturday Mass of our Lady are Roráte cæli. These Masses are permitted on Saturdays of Advent of Third Class, which in 2017 means December 9 and 16. Variants of Roráte Masses are similarly candlelit Masses celebrated on other Feast Days of Advent, using the Propers of that day. This year there will be from one to three “variant” Roráte Masses:

Saturday, December 23 at 7:00 AM at St. Matthew, Flint

Juventútem Michigan reports that Our Lady of the Scapular, Wyandotte is considering Masses on Tuesday, December 19 and Saturday, December 23, but plans have not yet been finalized.

Forms of the Tridentine Mass

An interesting graphic excerpted from the book, Treasure and Tradition: The Ultimate Guide to the Latin Mass, has been published on-line. It explains the three basic forms of the Traditional Mass: Low, High / Missa Cantata, and Solemn High. One minor technical correction: At a Missa Cantata, four candles are permitted as well as six. Indeed, some churches, including St. Hyacinth, only possess four candles on their High Altar, and so one must make due.

Tridentine Masses This Coming Week
  • Mon. 12/04 7:00 PM: Low Mass at St. Josaphat (St. Peter Chrysologus, Bishop, Confessor, & Doctor)
  • Tue. 12/05 7:00 PM: Low Mass at Holy Name of Mary, Windsor (Feria)
  • Fri. 12/08 7:30 AM: Low Mass at Assumption Grotto (Immaculate Conception)
  • Fri. 12/08: 8:00 AM Low Mass and 7:00 PM Solemn High Mass at St. Joseph (Immaculate Conception)
  • Fri. 12/08 12:00 Noon: High Mass at St. Edward on the Lake, Lakeport (Immaculate Conception)
  • Sat. 12/09 8:30 AM: Low Mass at Miles Christi (Feria)
[Comments? Please e-mail Previous columns are available at This edition of Tridentine Community News, with minor editions, is from the St. Albertus (Detroit), Academy of the Sacred Heart (Bloomfield Hills), and St. Alphonsus and Holy Name of Mary Churches (Windsor) bulletin inserts for December 3, 2017. Hat tip to Alex Begin, author of the column.]

Saturday, December 02, 2017

Tridentine Masses coming this week to metro Detroit and east Michigan

Tridentine Masses This Coming Week






Friday (Feast of the Immaculate Conception)


* NB: The SSPX chapels among those Mass sites listed above are posted here because the Holy Father has announced that "those who during the Holy Year of Mercy approach these priests of the Fraternity of St Pius X to celebrate the Sacrament of Reconciliation shall validly and licitly receive the absolution of their sins," and subsequently extended this privilege beyond the Year of Mercy. These chapels are not listed among the approved parishes and worship sites on archdiocesan websites.

Fr. Perrone:The treasury of merit, and a marital analogy

Fr. Eduard Perrone, "A Pastor's Descant" (Assumption Grotto News, November 26, 2017)
Today I am constrained to compose in one week another pastor's column -- along with last week's -- to satisfy an early deadline for the church paper on account of Thanksgiving week, wherein the printers take their vacation time. Lacking another idea to write about, I offer the following, something that I have always been curious about.

Catholic theology recognizes that we can offer to God, over and against the sins we have committed, the merits of Christ and the saints. The Mass itself is the offering of Christ to God the Father, a renewal of the sacrifice Christ once made on the cross. But how is it that this can be done by us? My puzzlement has been to try to undersand how we can satisfy, or pay off, the debt our sins had incurred by drawing from the merits, or the credit, of someone else. Imagine, if you will, that you who are in debt of a sum of money to another person pay for it by drawing from the credit account of some other person! This would not be deemed lawful according to the terms of human justice. And yet, we assert that we can do a like thing with God by taking from the merits of Christ and the saints and applying them in compensation for the debt our sins had incurred. As an example of this, think of the prayer in the Divine Mercy Chaplet, "Eternal Father, I offer You the body, blood, soul, and divinity of our Lord Jesus, in atonement for our sins...." There we have that idea expressed. We offer God what is in truth Christ's.

In trying to understand how this can be so, I realize that whenever I pray I am doing a "good work." That expression in quotation marks indicates the Catholic theological truth about the supernatural value that my prayers, willed desires, and deeds can have. Thus at Mass when you co-offer with the priest the sacrifice of Christ which He once made on Calvary, you and the priest are performing a new act of sacrificing that one-time sacrifice of Christ on Good Friday. We renew it. At Mas we are not, as a perceptive inquirer brought up the matter in my class last week, "going back in time" as if in a kind of sci-fi time-machine and thus somehow made 'present' the moment Christ died for us. Rather, we are making a new offering of that same and singular sacrificial act of Christ, but here at the altar in an "unbloody" manner, as the Church says.

In searching to understand this I thought of a possible analogy in marriage. As I remind my couples preparing for matrimony, the precise moment when the marriage "happens" is when the couple has exchanged their mutual consent. This is the "I do" formula they recite before the priest. What is said in the words is then consummated in the physical act of marital love which is to follow. Each subsequent act of the marital embrace of that couple is in a manner a renewal in act of the verbal marital consent that they expressed in their marriage vows. Thus there is each time a new instance of what was commenced in that initial "I do." I see a possible analogy in this for understanding how each Mass can be a new offering of the one and only sacrifice Christ offered on the cross. It is not an imaginary 'going back in time' but a real and present act of Christ made through the willed offering of the priest. (And the people join with him in this corporate willed act because they have been incorporated into Christ, in His body.) And so it is that you and I can claim as our own, something which is not ours -- namely, Christ's merits -- and offer them in compensation for our sins. His offering becomes ours because we have been enabled to lay claim to it by being baptized (members of Christ) and by being ordained (in the case of the priest).

I'm positively elated when I think that I am able to say to God: "I offer You, O God, all the merits of Christ, and those of the Blessed Mother and the saints, for all the sins I have committed." I want to say this often, frequently drawing out of Christ's (and Mary's and the saints') storehouse of spiritual treasure (merits) and apply it, in whatever measure I can claim it, against my own sins and those of all humanity.

Your pastor is not a theologian but merely a parish priest who is trying to grasp something that has always been perplexing to him about our faith. Perhaps these musings can easily be shot down by a theologian as wrong. In such case I would readily surrender to his just judgment and critique. But at least, for the moment, I think I have a glimpse of what I am able to do to make up for sin [...?] my being a member of the Church. It makes me glad to think that I can collaborate with Christ to help heal the wounds He suffers on account of our ongoing sins.

Fr. Perrone

Thursday, November 30, 2017

The Church as champion of "bourgeois religion"?

R. R. Reno, "Bourgeois Religion" (First Things, December, 2017), offers an excoriating assessment of the Catholic hierarchy today. Excerpts follow. (Legere, et orare):
The Catholic Church’s retreat from anything resembling clarity about sexual morality does not surprise me. It’s been a long time coming. Catholicism and other forms of establishment Christianity in the West tend to take the form of bourgeois religion. That term denotes the fusion of church culture with the moral consensus held by the good, respectable people who set the tone for society as a whole. In the aftermath of the sexual revolution, that consensus shifted. For a long time now it has been socially acceptable to divorce and contracept. Soon thereafter it was OK to cohabitate, and then the good and responsible people who run things adopted an affirmative attitude toward gay sex. During all this, the same consensus became hostile to those who say otherwise. It became “cruel,” “hateful,” and “bigoted” to call something wrong that the bourgeois consensus now deems right. In this way, the good and responsible people did not just accommodate themselves to the sexual revolution; they took ownership of it.

Amid this change, most Catholic bishops and priests have been disoriented. Not too long ago, they were happy chaplains of the bourgeois, the good people, who tended to affirm the moral code that the Church taught. As the sexual revolution worked its way through elite culture, bishops and priests were eager to sustain their place as chaplains of the establishment consensus.... Do the loving thing! This noble and conveniently vague imperative offers wide latitude. In the smug and self-complimenting culture of the bourgeois, that meant pretty much anything they did was by definition loving. These sorts of people are always seeking to do what’s best!

.. Reconciling the Catholic Church with the sexual revolution is necessary in order to preserve Catholicism as a bourgeois religion. Unless this is done, more and more of the good and responsible people will come to regard the Church as a regressive, harmful force in society, a source of repression and bigotry that is antithetical to the spirit of inclusion and affirmation that promotes human flourishing. This is especially obvious in the controversy surrounding divorce, remarriage, and communion. These are good, sensitive people trying to make the best of a difficult situation! How can the Church deny them communion? The same is true for those who use artificial means of contraception or who are committed to another person of the same sex—which is why it’s reasonable to think the pontificate will seek to muddy the Church’s teaching on those issues as well ...

Christianity orients us upward and toward the divine. Bourgeois religion is horizontal. It takes its cues from the consensus of the moment, the opinions of the good and responsible people. This reduces Christianity to a political religion organized to buttress the status quo. The Francis papacy largely follows this pattern, making it quite predictable. We can count on Pope Francis to talk about the poor in exactly the same way that people do in Berkeley, which means with great earnestness and little consequence.

This papacy is not hard to figure out. Pope Francis and his associates echo the pieties and self-complimenting utopianism of progressives. That’s not surprising. The Jesuit charism is multifaceted and powerful. I count myself among those profoundly influenced by the spiritual genius of St. Ignatius. Yet there’s no disputing that for centuries Jesuits have shown great talent in adjusting the gospel to suit the powerful. And so, I think the European establishment can count on the Vatican to denounce the populism currently threatening its hold on power. I predict that this papacy will be a great defender of migrants and refugees—until political pressures on the European ruling class become so great that it shifts and becomes more “realistic,” at which point the Vatican will shift as well. What is presently denounced will be permitted; what is presently permitted will be denounced.

This will not end well. The West has seen a long season of loosening, opening up, and deconsolidation, of which the sexual revolution is but a part. Our establishment is committed to sustaining this consensus. This is why it has been at war with Catholic intransigence, which is based on the Church’s insistence that she answer to timeless, unchanging, and demanding truths. It’s foolish for the papacy to make a peace treaty with this establishment consensus. It’s theologically unworkable. It’s also politically inept. For the establishment consensus is failing, and that includes the sexual revolution, which made many promises that were not fulfilled.
Related: Link

The problem with "American Exceptionalism"

Jack Kerwick, in "'American Exceptionalism' Reconsidered ... And Rejected," argues that this has become a central dogma of neoconservatism, that it is an ahistorical fiction, a rationalization for globalist imperialism, and at odds with patriotism and Christianity.

[Hat tip to L.S.]