Saturday, July 28, 2007

Konkani-speaking Catholics Put Bible Online

Konkani-Speaking Catholics Put Bible Online in their own Language

July 27, 2007

MANGALORE, India (UCAN) -- A Catholic community has made the Bible in a southern Indian tongue available online so that people around the world can read Scripture in the Konkani language.

Austine Crasta, who runs the community's website (konkanicatholics.com), initiated the project with the help of friends and Mangalore diocese. The Bible project is part of the website, whose motto is "Uniting Konkani Catholics Worldwide for the Faith."

Crasta explained to UCA News that the online Bible is "for Konkani Catholics in remote corners of the world who do not have access to the Bible in their mother tongue." He said it may also help members in places where religious practices are restricted and the Bible is not permitted.

Some of them in certain nations have to meet secretly to worship, he pointed out, and their "powerful witness inspired me to perform this service."

Many young Konkani people "spend much time on the Internet," he added, so "they may also get an opportunity to meet the Lord" through the online Bible.

Michael Mendonca, a Catholic layman prepared the electronic form of the text, and two other youths designed and developed the site, with the support of Father Francis X. Lewis, public relations officer of Mangalore diocese.

About 1.7 million people in India use Konkani, one of the country's 22 officially recognized languages. Most live on the southwestern coast of India, served by Mangalore and Karwar dioceses and Goa archdiocese.

About 1 million Catholics live in the area. When Bishop Aloysius Paul D'Souza of Mangalore launched the site (konkanibible.org) on July 26, he said it can help "all Konkani people come to know God and bear witness to Christ."

Mangalore diocese released its hard-copy Konkani bible in Kannada script during the Catholic Church's Jubilee of the Year 2000. Now that text is available online. Konkani lacks its own script, so it uses Karnataka state's official Kannada-language script or the Roman script.

Konkani Catholics are so called because of the language they use. Many of their forefathers migrated from Goa in the 16th and 17th centuries for socio-political and cultural reasons. They have produced more than 35 bishops and thousands of missioners who serve around the country and beyond. In recent years, many members have migrated to European and West Asian nations.

Reproduced by Konkani Catholics with permission from UCA News (www.ucanews.com)

Thursday, July 26, 2007

Konkani Bible Website Launched

PRESS RELEASE

Konkani Bible Website Launched

Click on the picture for large size picture. Konkani Bible Website inaugurated by Bishop Aloysius Paul D'Souza, Mangalore

July 26, 2007:

The entire Konkani Bible is now available online in Kannada script.

On the occassion of the Platinum Jubilee celebration of the Catholic Board of Education held at the Bishop's house July 26, 2007, the Bishop of Mangalore, Most Rev. Dr. Aloysius Paul D'Souza inaugurated the Konkani Bible website - http://www.konkanibible.org/

The Konkani language spoken by over 1.7 million speakers in India, especially in the western coastal regions, is one of India's 22 official languages. The three predominantly Konkani dioceses of Goa, Mangalore & Karwar alone account for over 1 million of India's Catholics.

Expressing "great joy" over the website, Bishop D'Souza, in his written message, explained that the Sacred Scriptures is the vehicle of God's self-communication. He prayed that through this website "all [Konkani] people come to know God and bear witness to Christ".

The Konkani Bible (Kannada-script) released by the Diocese of Mangalore during the Great Jubilee Year 2000, was put online through the efforts of KonkaniCatholics.com, an online community of Konkani speaking Catholics around the world.

This project was co-ordinated by Austine Crasta, Brahmavar with the support of Fr. Francis X. Lewis, PRO, Mangalore Diocese. The preparation and editing of the electronic form of the text was done by Michael Mendonca, Santhekatte-Kallianpur, while the website designed and developed by Arun & Maria Valdar, Loreto.

In this age of information technology, it is hoped that the online Konkani Bible will be a great blessing to all Konkani speaking Christians around the world desiring to read the "word of God" in their mother tongue.

Tuesday, July 17, 2007

BANGALORE: Konkani Retreat - July 20-22, 2007

3 Day Konkani Retreat at Renewal Retreat Centre (RRC) Bangalore

A 3-day Charismatic Retreat in Konkani will be held at Renewal Retreat Centre (RRC), Christ School Road, Near Dairy Circle, Bangalore 560029.

The retreat starts on Friday 20 July at 9.00 a.m and will end at 5 p.m. on Sunday 22 July. (On Friday and Saturday it closes at 06.00 pm.)

For those attending from outside Bangalore, lodging and boarding is available at RRC free of charge.

Monday, July 16, 2007

INDIA: Order Copies of "Summorum Pontificum"

Motu Proprio "Summorum Pontificum

Order from PETRUS

The Apostolic Letter SUMMORUM PONTIFICUM of Pope Benedict XVI, given in the form "motu proprio", on the use of the Roman Liturgy prior to the reform of 1970, is being published as a Supplement to the August 2007 issue of PETRUS. The Supplement contains:

a) the Apostolic Letter in English;
b) the original Latin text of the same Apostolic Letter, and
c) the Letter of Pope Benedict XVI to Bishops on the occasion of the publication of the same Apostolic Letter. Copies are available for those who want them in bulk.

When ordered by post (within India only):

1-10 Copies : Rs 6 per copy (including postage)
11-19 Copies : Rs 5 per copy (including postage)
20 Copies and above : Rs 3 per copy (including postage)

When collected directly from St Paul/Pauline Book Centres: Rs 3 per copy

Send your orders along with payment (DD, MO, favouring PETRUS) to:

PETRUS
58/23rd Road, TPS III, P.B. No. 9814
Bandra (W), Mumbai 400 050
E-mail: petrusmag@gmail.com

Monday, July 09, 2007

Summorum Pontificum - Explanatory Note

Explanatory Note on Motu Proprio "Summorum Pontificum"

VATICAN CITY, JUL 7, 2007 (VIS) - The Holy See Press Office today issued an explanatory note concerning the Motu Proprio "Summorum Pontificum". The most important paragraphs of the note are given below:

"The Motu Proprio 'Summorum Pontificum' lays down new rules for the use of the Roman liturgy that preceded the reform of 1970. The reasons for such provisions are clearly explained in the Holy Father's letter to bishops which accompanies the Motu Proprio (the two documents have been sent to all the presidents of episcopal conferences and to all nuncios, who have arranged to distribute them to all bishops).

"The fundamental provision is as follows: the Roman liturgy will have two forms ('usus'):

"a) The ordinary form is the one that follows the liturgical reform undertaken by Pope Paul VI in the year 1970, as it appears in the liturgical books promulgated at that time. There is an official edition in Latin which may be used always and everywhere, and translations in divers languages published by the various episcopal conferences.

"b) The extraordinary form: which is that celebrated in accordance with the liturgical books published by Blessed Pope John XXIII in 1962."

In paragraph 8 the note reads: "The bishop of a particular place may erect a personal parish, wherever there is to be found a very substantial number of faithful who wish to follow the earlier liturgy. It would be appropriate for the numbers of faithful to be substantial, even if not comparable to those of other parishes."

The explanatory note also highlights some of the characteristics of the 1962 Missal:

"It is a 'complete' or 'integral' Missal in the Latin language, that is, it also contains the readings for the celebrations (it is not distinct from the 'Lectionary' as the later 1970 Missal is).

"It contains just one Eucharistic prayer, the 'Roman Canon' (corresponding to the first Eucharist Prayer of the later Missal, which includes a choice of various Eucharistic Prayers).

"Various prayers (including a large part of the Canon) are recited by the priest in a low voice inaudible to the people.

"Other differences include the reading of the beginning of the Gospel of John at the end of Mass.

"The 1962 Missal does not provide for concelebration. It says nothing concerning the direction of the altar or of the celebrant (whether facing the people or not).

"The Pope's Letter envisages the possibility of future enrichment of the 1962 Missal (inclusion of new saints, new prefaces, etc.)."

OP/MOTU PROPRIO/SUMMORUM PONTIFICUMVIS 070707 (430)

Sunday, July 08, 2007

LIVE: Summorum Pontificum - Analysis, EWTN

EWTN - The World Over Live Special

ANALYSIS OF MOTU PROPIO: SUMMORUM PONTIFICUM

Host Raymond Arroyo will discuss the newly- released papal document by Pope Benedict XVI widening use of the 1962 Roman Missal.

Guests include:

Most Rev. Fabian Bruskewitz, Bishop of Lincoln, Nebraska
Monsignor James Moroney, Executive Director of the USCCB Secretariat for the Liturgy
Fr. Kenneth Baker, SJ, Editor of Homiletic & Pastoral Review
Most Rev. Thomas G. Doran, Bishop of Rockford, Illinois
Fr. George Gabet, FSSP, North American District Superior of the Priestly Fraternity of St. Peter

Tuesday July 10, 2007 06:30 IST

Watch it live!

Saturday, July 07, 2007

Summorum Pontificum - English Translation

MOTU PROPRIO "SUMMORUM PONTIFICUM"

English Translation

VATICAN CITY, JUL 7, 2007 (VIS) - Given below is a non-official English-language translation of the Apostolic Letter "Motu Proprio data" of Pope Benedict XVI, "Summorum Pontificum," concerning the use of the Roman liturgy prior to the reform of 1970. The original text is written in Latin.

Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, 'to the praise and glory of His name,' and 'to the benefit of all His Holy Church.'

Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which 'each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith.' (1)

Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that 'nothing should be placed before the work of God.' In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.

Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and 'renewed in accordance with the norms of the Fathers,' and provided them for the use of the Latin Church.

One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

'It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.' (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.

In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that 'this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.' (4)

But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult 'Quattuor abhinc anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, 'Ecclesia Dei,' exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:

Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.

It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents 'Quattuor abhinc annis' and 'Ecclesia Dei,' are substituted as follows:

Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

Art. 3. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or "community" celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues.

Art. 4. Celebrations of Mass as mentioned above in art. 2 may - observing all the norms of law - also be attended by faithful who, of their own free will, ask to be admitted.

Art. 5. § 1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392, avoiding discord and favouring the unity of the whole Church.

§ 2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.

§ 3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.

§ 4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded.

§ 5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.

Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.

Art. 7. If a group of lay faithful, as mentioned in art. 5 § 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission "Ecclesia Dei".

Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission "Ecclesia Dei" to obtain counsel and assistance.

Art. 9. § 1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it.

§ 2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it.

§ 3 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Bl. John XXIII in 1962.

Art. 10. The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

Art. 11. The Pontifical Commission "Ecclesia Dei", erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as "established and decreed", and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.

From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate.

(1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397.

(2) John Paul II, Apostolic Letter "Vicesimus quintus annus," 4 December 1988, 3: AAS 81 (1989), 899.

(3) Ibid.

(4) St. Pius X, Apostolic Letter Motu propio data, "Abhinc duos annos," 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter "Vicesimus quintus annus," no. 3: AAS 81 (1989), 899.

(5) Cf John Paul II, Apostolic Letter Motu proprio data "Ecclesia Dei," 2 July 1988, 6: AAS 80 (1988), 1498.

Summorum Pontificum - Pope's Letter

Letter of the Holy Father Benedict XVI to Bishops Around the World Introducing the Motu Proprio on the Use of the Roman Liturgy Prior to the Reform of the 1970

My dear Brother Bishops,

With great trust and hope, I am consigning to you as Pastors the text of a new Apostolic Letter "Motu Proprio data" on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.

News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.

This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.

In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question. This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were "two Rites". Rather, it is a matter of a twofold use of one and the same rite.

As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.

Pope John Paul II thus felt obliged to provide, in his Motu Proprio Ecclesia Dei (2 July 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of Bishops towards the "legitimate aspirations" of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because Bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present Norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.

In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.

It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The "Ecclesia Dei" Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.

I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return … widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.

There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.

In conclusion, dear Brothers, I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese (cf. Sacrosanctum Concilium, 22: "Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum").

Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.

Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.

Dear Brothers, with gratitude and trust, I entrust to your hearts as Pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: "Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son" (Acts 20:28).

I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my Apostolic Blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful.

Given at Saint Peter’s, 7 July 2007

BENEDICTUS PP. XVI

Summorum Pontificum - Motu Proprio - Latin Text

LETTERA APOSTOLICA DEL SANTO PADRE BENEDETTO XVI "MOTU PROPRIO DATA" SUMMORUM PONTIFICUM SULL’USO DELLA LITURGIA ROMANA ANTERIORE ALLA RIFORMA DEL 1970

LITTERAE APOSTOLICAE

MOTU PROPRIO DATAE

BENEDICTUS XVI

Summorum Pontificum cura ad hoc tempus usque semper fuit, ut Christi Ecclesia Divinae Maiestati cultum dignum offerret, «ad laudem et gloriam nominis Sui» et «ad utilitatem totius Ecclesiae Suae sanctae».

Ab immemorabili tempore sicut etiam in futurum, principium servandum est «iuxta quod unaquaeque Ecclesia particularis concordare debet cum universali Ecclesia non solum quoad fidei doctrinam et signa sacramentalia, sed etiam quoad usus universaliter acceptos ab apostolica et continua traditione, qui servandi sunt non solum ut errores vitentur, verum etiam ad fidei integritatem tradendam, quia Ecclesiae lex orandi eius legi credendi respondet»1.

Inter Pontífices qui talem debitam curam adhibuerunt, nomen excellit sancti Gregorii Magni, qui tam fidem catholicam quam thesauros cultus ac culturae a Romanis in saeculis praecedentibus cumulatos novis Europae populis transmittendos curavit. Sacrae Liturgiae tam Missae Sacrificii quam Officii Divini formam, uti in Urbe celebrabatur, definiri conservarique iussit. Monachos quoque et moniales maxime fovit, qui sub Regula sancti Benedicti militantes, ubique simul cum Evangelii annuntiatione illam quoque saluberrimam Regulae sententiam vita sua illustrarunt, «ut operi Dei nihil praeponatur» (cap. 43). Tali modo sacra liturgia secundum morem Romanum non solum fidem et pietatem sed et culturam multarum gentium fecundavit. Constat utique liturgiam latinam variis suis formis Ecclesiae in omnibus aetatis christianae saeculis permultos Sanctos in vita spirituali stimulasse atque tot populos in religionis virtute roborasse ac eorundem pietatem fecundasse.

Ut autem Sacra Liturgia hoc munus efficacius expleret, plures alii Romani Pontifices decursu saeculorum peculiarem sollicitudinem impenderunt, inter quos eminet Sanctus Pius V, qui magno cum studio pastorali, Concilio Tridentino exhortante, totum Ecclesiae cultum innovavit, librorum liturgicorum emendatorum et «ad normam Patrum instauratorum» editionem curavit eosque Ecclesiae latinae usui dedit.

Inter Ritus romani libros liturgicos patet eminere Missale Romanum, quod in romana urbe succrevit, atque succedentibus saeculis gradatim formas assumpsit, quae cum illa in generationibus recentioribus vigente magnam habent similitudinem.

«Quod idem omnino propositum tempore progrediente Pontifices Romani sunt persecuti, cum novas ad aetates accommodaverunt aut ritus librosque liturgicos determinaverunt, ac deinde cum ineunte hoc nostro saeculo ampliorem iam complexi sunt redintegrationem»2. Sic vero egerunt Decessores nostri Clemens VIII, Urbanus VIII, sanctus Pius X3, Benedictus XV, Pius XII et beatus Ioannes XXIII.

Recentioribus autem temporibus, Concilium Vaticanum II desiderium expressit, ut debita observantia et reverentia erga cultum divinum denuo instauraretur ac necessitatibus nostrae aetatis aptaretur. Quo desiderio motus, Decessor noster Summus Pontifex Paulus VI libros liturgicos instauratos et partim innovatos anno 1970 Ecclesiae latinae approbavit; qui ubique terrarum permultas in linguas vulgares conversi, ab Episcopis atque a sacerdotibus et fidelibus libenter recepti sunt. Ioannes Paulus II, tertiam editionem typicam Missalis Romani recognovit. Sic Romani Pontifices operati sunt ut «hoc quasi aedificium liturgicum [...] rursus, dignitate splendidum et concinnitate» appareret4.

Aliquibus autem in regionibus haud pauci fideles antecedentibus formis liturgicis, quae eorum culturam et spiritum tam profunde imbuerant, tanto amore et affectu adhaeserunt et adhaerere pergunt, ut Summus Pontifex Ioannes Paulus II, horum fidelium pastorali cura motus, anno 1984 speciali Indulto "Quattuor abhinc annos", a Congregatione pro Cultu Divino exarato, facultatem concessit utendi Missali Romano a Ioanne XXIII anno 1962 edito; anno autem 1988 Ioannes Paulus II iterum, litteris Apostolicis "Ecclesia Dei" Motu proprio datis, Episcopos exhortatus est ut talem facultatem late et generose in favorem omnium fidelium id petentium adhiberent.

Instantibus precibus horum fidelium iam a Praedecessore Nostro Ioanne Paulo II diu perpensis, auditis etiam a Nobis Patribus Cardinalibus in Concistorio die XXIII mensis martii anni 2006 habito, omnibus mature perpensis, invocato Spiritu Sancto et Dei freti auxilio, praesentibus Litteris Apostolicis DECERNIMUS quae sequuntur:

Art. 1. Missale Romanum a Paulo VI promulgatum ordinaria expressio "Legis orandi" Ecclesiae catholicae ritus latini est. Missale autem Romanum a S. Pio V promulgatum et a B. Ioanne XXIII denuo editum habeatur uti extraordinaria expressio eiusdem "Legis orandi" Ecclesiae et ob venerabilem et antiquum eius usum debito gaudeat honore. Hae duae expressiones "legis orandi" Ecclesiae, minime vero inducent in divisionem "legis credendi" Ecclesiae; sunt enim duo usus unici ritus romani.

Proinde Missae Sacrificium, iuxta editionem typicam Missalis Romani a B. Ioanne XXIII anno 1962 promulgatam et numquam abrogatam, uti formam extraordinariam Liturgiae Ecclesiae, celebrare licet. Conditiones vero a documentis antecedentibus "Quattuor abhinc annos" et "Ecclesia Dei" pro usu huius Missalis statutae, substituuntur ut sequitur:

Art. 2. In Missis sine populo celebratis, quilibet sacerdos catholicus ritus latini, sive saecularis sive religiosus, uti potest aut Missali Romano a beato Papa Ioanne XXIII anno 1962 edito, aut Missali Romano a Summo Pontifice Paulo VI anno 1970 promulgato, et quidem qualibet die, excepto Triduo Sacro. Ad talem celebrationem secundum unum alterumve Missale, sacerdos nulla eget licentia, nec Sedis Apostolicae nec Ordinarii sui.

Art. 3. Si communitates Institutorum vitae consecratae atque Societatum vitae apostolicae iuris sive pontificii sive dioecesani quae in celebratione conventuali seu "communitatis" in oratoriis propriis celebrationem sanctae Missae iuxta editionem Missalis Romani anno 1962 promulgatam habere cupiunt, id eis licet. Si singula communitas aut totum Institutum vel Societas tales celebrationes saepe vel plerumque vel permanenter perficere vult, res a Superioribus maioribus ad normam iuris et secundum leges et statuta particularia decernatur.

Art. 4. Ad celebrationes sanctae Missae de quibus supra in art. 2 admitti possunt, servatis de iure servandis, etiam christifideles qui sua sponte id petunt.

Art. 5, § 1. In paroeciis, ubi coetus fidelium traditioni liturgicae antecedenti adhaerentium continenter exsistit, parochus eorum petitiones ad celebrandam sanctam Missam iuxta ritum Missalis Romani anno 1962 editi, libenter suscipiat. Ipse videat ut harmonice concordetur bonum horum fidelium cum ordinaria paroeciae pastorali cura, sub Episcopi regimine ad normam canonis 392, discordiam vitando et totius Ecclesiae unitatem fovendo.

§ 2. Celebratio secundum Missale B. Ioannis XXIII locum habere potest diebus ferialibus; dominicis autem et festis una etiam celebratio huiusmodi fieri potest.

§ 3. Fidelibus seu sacerdotibus id petentibus, parochus celebrationes, hac in forma extraordinaria, permittat etiam in adiunctis peculiaribus, uti sunt matrimonia, exsequiae aut celebrationes occasionales, verbi gratia peregrinationes.

§ 4. Sacerdotes Missali B. Ioannis XXIII utentes, idonei esse debent ac iure non impediti.

§ 5. In ecclesiis, quae non sunt nec paroeciales nec conventuales, Rectoris ecclesiae est concedere licentiam de qua supra.

Art. 6. In Missis iuxta Missale B. Ioannis XXIII celebratis cum populo, Lectiones proclamari possunt etiam lingua vernacula, utendo editionibus ab Apostolica Sede recognitis.

Art. 7. Ubi aliquis coetus fidelium laicorum, de quo in art. 5 § 1 petita a parocho non obtinuerit, de re certiorem faciat Episcopum dioecesanum. Episcopus enixe rogatur ut eorum optatum exaudiat. Si ille ad huiusmodi celebrationem providere non potest res ad Pontificiam Commissionem "Ecclesia Dei" referatur.

Art. 8. Episcopus, qui vult providere huiusmodi petitionibus christifidelium laicorum, sed ob varias causas impeditur, rem Pontificiae Commissioni "Ecclesia Dei" committere potest, quae ei consilium et auxilium dabit.

Art. 9, § 1. Parochus item, omnibus bene perpensis, licentiam concedere potest utendi rituali antiquiore in administrandis sacramentis Baptismatis, Matrimonii, Poenitentiae et Unctionis Infirmorum, bono animarum id suadente.

§ 2. Ordinariis autem facultas conceditur celebrandi Confirmationis sacramentum utendo Pontificali Romano antiquo, bono animarum id suadente.

§ 3. Fas est clericis in sacris constitutis uti etiam Breviario Romano a B. Ioanne XXIII anno 1962 promulgato.

Art 10. Fas est Ordinario loci, si opportunum iudicaverit, paroeciam personalem ad normam canonis 518 pro celebrationibus iuxta formam antiquiorem ritus romani erigere aut rectorem vel cappellanum nominare, servatis de iure servandis.

Art. 11. Pontificia Commissio "Ecclesia Dei" a Ioanne Paulo II anno 1988 erecta5, munus suum adimplere pergit.

Quae Commissio formam, officia et normas agendi habeat, quae Romanus Pontifex ipsi attribuere voluerit.

Art. 12. Eadem Commissio, ultra facultates quibus iam gaudet, auctoritatem Sanctae Sedis exercebit, vigilando de observantia et applicatione harum dispositionum.

Quaecumque vero a Nobis hisce Litteris Apostolicis Motu proprio datis decreta sunt, ea omnia firma ac rata esse et a die decima quarta Septembris huius anni, in festo Exaltationis Sanctae Crucis, servari iubemus, contrariis quibuslibet rebus non obstantibus.

Datum Romae, apud Sanctum Petrum, die septima mensis Iulii, anno Domini MMVII, Pontificatus Nostri tertio.

BENEDICTUS PP. XVI

---

1 Institutio generalis Missalis Romani, Editio tertia, 2002, 397

2 Ioannes Paulus Pp. II, Litt. ap. Vicesimus quintus annus (4 Decembris 1988), 3: AAS 81 (1989), 899.

3 Ibid.

4 Pius Pp. X, Litt. Ap. Motu proprio datae Abhinc duos annos (23 Octobris 1913): AAS 5 (1913), 449-450; cfr Ioannes Paulus II, Litt. ap. Vicesimus quintus annus (4 Decembris 1988), 3: AAS 81 (1989), 899.

5 Cfr Ioannes Paulus Pp. II, Litt. ap. Motu proprio datae Ecclesia Dei (2 iulii 1988), 6: AAS 80 (1988), 1498.

Friday, July 06, 2007

INDIA: Cardinal Toppo on Tridentine Mass

Liturgical Heritage is Church's Rich Treasure: Cardinal Toppo

New Delhi, July 04, 2007, 08.30 Hrs (CBCI News):

“The varied liturgical heritage is the Catholic Church’s rich treasure. All of us need to be proud of this invaluable legacy,” declared Cardinal Telesphore Toppo, president of the Catholic Bishops’ Conference of India.

Cardinal Toppo was speaking to the executive secretary of the CBCI Commission for Social Communications, Fr Henry D’Souza today at the CBCI Centre, New Delhi.

Cardinal Toppo returned from Rome on June 30, after attending the specially held meeting of church leaders on allowing the celebration of the Tridentine Latin Mass.

Pope Benedict XVI is expected soon to issue his Motu Proprio (on his own initiative) allowing the celebration of the Tridentine Mass as an "extraordinary" form of the Latin rite.

The secretary of state, Cardinal Tarcisio Bertone convened the meeting of selected cardinals and bishops from different countries and bishops' conferences on June 27 in the Vatican.

Cardinal Toppo, as president of CBCI was one of the invitees to the meeting.

Pope Benedict XVI interacted with the participants during one of the sessions.

“If some of the faithful feel that they are enriched by celebrating a particular form of Catholic liturgy, wherever possible they should be allowed for pastoral reasons,” stated 66 year Cardinal Toppo.

“The Tridentine Latin Mass is not another rite, but it is the same rite which has come down to us as a God-given gift,” affirmed the first ever tribal Cardinal of India.

“The post-Vatican II Latin rite Mass is presently the normal, ordinary way of celebrating the Eucharist. The Church which neither condemns nor rejects any good gifts, would allow the Tridentine Latin Mass as an extra-ordinary form of celebration, especially for those who are attracted by it and desire it,” explained the Cardinal.

“The move is particularly of greater significance, because it tries to strengthen church’s unity. The Holy Father Pope Benedict XVI, inspired by the Holy Spirit is trying to accommodate everybody in pastoral charity,” affirmed Cardinal Toppo.

Cardinal Toppo hoped that the move would go a long way in reconciling some of the factions who moved away on the issue of liturgical reforms, particularly in Europe, leading to greater unity and witnessing to Christ.

Monday, July 02, 2007

INDIA: Essay Contest on Eucharist

National Essay Contest

In preparation for the 49th International Eucharistic Congress

June 15-22, 2008, Quebec, Canada

Theme: "The Eucharist, God’s gift for the life of the world"

Aim: To highlight the great significance of the mystery of the Eucharist for the salvation and transformation of the world.

Eligibility

I. Catholic Students from STD VIII - X in Secondary Schools in India.

II. Seminarians, Religious Sisters and Brothers in India.

Prizes

I. Students: 1st Rs. 3000/-, 2nd Rs. 2000/- and 3rd Rs. 1000/-

II. Seminarians, Religious Sisters and Brothers: 1st Rs. 5000/-, 2nd Rs. 3000/- and 3rd Rs. 2000/-

Suggestions and References

  • Focus on spreading the message of the Congress.
  • The Eucharist as God’s gift.
  • The Eucharist as the New Covenant, the Eucharist and the Church, the Eucharist and the communion, unity and fellowship.
  • The Eucharist for the life of the world - a just and fraternal society, peace and freedom, elimination of poverty, hunger and disease.
  • The Eucharist - adoration and worship.
  • The Eucharist and personal life - as a way of life.
  • Relevance of the Eucharist to Indian social, religious and cultural situation.
  • The participants, however, have the freedom to develop the theme with creativity and imagination.
The following Church documents may be used as references:

  • The Constitution on the Sacred Liturgy (Vat. II)
  • Stay with us, Lord (Pope John Paul II)
  • The Church from the Eucharist (Pope John Paul II)
  • Sacrament of Love (Pope Benedict XVI)
The above documents may be accessed at: www.vatican.va or www.cbcisite.com

The 49th International Eucharistic Congress website: www.cei2008.ca

Requirements

  • All the entries should be in English. Students’ entries to be within 2000 words and Seminarians’ and Religious Sisters’ and Brothers’ entries within 2,500 words.
  • The entries should be typed double-space only on one side of white foolscap paper with left and right margins.
  • All entries have to include writer’s full name and complete address of the school/seminary/religious congregation.
Entries to be sent on or before Sept. 30, 2007 to:

I. Students' Entries: Dr. Valerie D’Souza, C/o Diocesan Catechetical Centre, 4 Kane Road, Bandra, Mumbai - 400 050

II. Seminarians' and Religious Sisters' and Brothers' Entries: Fr. Erasto Fernandez, Provincial Superior, Eymard Cottage, 22, Matharpakady, Mazagaon, Mumbai - 400 010

Bishop Thomas Dabre
Bishop of Vasai & CCBI National Delegate to the Congress

Sunday, July 01, 2007

Papal Decree on Tridentine Mass

Forthcoming papal decree authorizes expanded use of Tridentine Mass, Vatican says

By Gerard O'Connell

6/29/2007

VATICAN CITY (UCAN) – According to the Vatican, Pope Benedict XVI will, in a few days, authorize wider use of the Tridentine Mass as an "extraordinary" form of the Latin Rite.

A Vatican statement released on June 28 says the forthcoming Motu Proprio, a decree the pope issues "on his own initiative," will expand "the use of the Missal promulgated by Blessed John XXIII in 1962."

In 1969, Pope Paul VI suppressed that missal, which was issued on the eve of the Second Vatican Council (1962-65), by promulgating a radically revised one that reflects Council-inspired changes, including the use of the vernacular.

Before becoming pope, Benedict XVI harbored serious reservations about that suppression. In the interview-book Salt of the Earth (1997), he says: "A community is calling its very being into question when it suddenly declares that what was its holiest and highest possession is strictly forbidden and when it makes the longing for it seem downright indecent." In his view, "the old rite should be granted much more generously to all who desire it."

He moved decisively in that direction late June 27 afternoon when he spoke to cardinals and bishops from 14 countries and seven bishops' conferences at a meeting held sub secreto (under secrecy) in the Vatican. He told them that his Motu Proprio will allow broader use of the missal promulgated by Pope John XXIII, which actually is a revised version of the Pius V Missal of 1570.

Cardinal Tarcisio Bertone, the secretary of state, convened the gathering aware that several episcopal conferences strongly oppose reinstating the Tridentine Mass on a wider scale. The cardinal invited representatives of some bishops' conferences and a small number of other bishops who favor the return of the old rite to attend.

Almost half the participants came from Europe: two each from Italy and France, and one each from Germany, the United Kingdom and Switzerland. Also attending were two from the United States, two from Africa and one from Asia. The Asian participant was Cardinal Telesphore Toppo of Ranchi, India, president of the Catholic Bishops' Conference of India.

Though nearly half the world's Catholics live in Latin American, the only representative from that region at the meeting was Cardinal Dario Castrillon Hoyos, 77, president of the Pontifical Commission "Ecclesia Dei."

The commission, which Pope John Paul II set up in 1988 to reconcile members of the Saint Pius X Society and the pope, strongly advocates reinstating the Pius V Missal, as John XXIII updated and revised it, to foster reconciliation.

The society's founder, Archbishop Marcel Lefebvre, went into schism in 1988 by ordaining four members of his society as bishops without papal approval.

Besides getting a copy of the Motu Proprio, participants received a letter Pope Benedict wrote to explain why he is issuing the decree. Some participants admitted it was hard to understand the Motu Proprio because it is in Latin.

Cardinal Bertone refuted media reports intimating that the papal decree will remove power from bishops in this matter. As the pope had done in his letter, the cardinal outlined three key reasons for issuing the document.

The first and main one is to ease the full communion and reconciliation of the St. Pius X Society with the pope. Suppression of the Tridentine Mass was a major reason for Archbishop Lefebvre and his followers to break with the pope.

The "Lefebvrites" also disagreed with much of what the Second Vatican Council taught about ecumenism and interfaith dialogue. The meeting's participants were given updated statistics on the Saint Pius X Society.

A second reason for the Motu Proprio is to enable "wider use" of the Tridentine Mass. Unlike the "ordinary form" approved by Paul VI in 1969, in the Motu Proprio, the Tridentine Mass is considered an "extraordinary" expression of the Latin Rite.

John Paul II authorized bishops to approve requests of people for the Tridentine Mass, but many bishops have refused to do so. Benedict, lobbied by traditionalists and basically sympathetic to them, devised the "extraordinary" form as a way to unblock the situation and accommodate those people.

The third reason for the Motu Proprio is to preserve "the treasures" of the Church's older culture, including Latin in the liturgy, and to integrate them into the contemporary culture.

Pope Benedict suggested in his nearly one-hour meeting with participants that if five or six Sunday Masses are offered in a diocesan cathedral, the bishop could designate one of them for celebration according to the John XXIII missal, if a sizable number of people ask for it.

All participants expressed their views at the meeting. Some saw the Motu Proprio as an expression of "pastoral charity," or a strong affirmation of "diversity in unity." By the end of the meeting, most indicated their basic acceptance of the text, but a few, like the French, still had reservations.

The Motu Proprio provides for a review of the situation in three years.

-Republished by Konkani Catholics with permission of UCA News (http://www.ucanews.com/).