Tridentine mass (following)
I am very resistant to the Tridentine liturgy and I participate in it only if I have no alternative. However, I regret that the exchanges are limited to “for” and “against”. We pray to the same God; we celebrate the same sacraments so could we not try to understand each other better in order to come a little closer in time? (…) By seeking to understand each other better, could we not enrich ourselves further and better respond to the diversity of expectations? (…)
I read with great interest the pages of the “Courrier des frontières” concerning the motu proprio of Pope Francis on the liturgy. (The cross July 27, 28 and 29). I am surprised: many evoke rites, tradition and councils, but none underline that behind these debates there are essential theological questions: during his Passion, did Christ offer his life as a sacrifice to God? , his Father, to obtain for us the forgiveness of sins – Mass of Saint Pius V -, or did he offer his life to men to signify to them the mercy of his Father – as the accounts of the Last Supper tell us and in the Mass of Saint Paul VI? But is the liturgical reform completed?
If I find your analyzes very relevant, I regret that you place the responsibility for these divisions solely on the “traditional mass” as you put it on the front page of the July 21 edition. Indeed, the divisions arose when a second Mass appeared and, chronologically, this second Mass is the Mass of Paul VI, called “ordinary form”, and not the Mass of Saint Pius V, called “extraordinary form”. It is therefore the Mass of Paul VI resulting from Vatican II that divided the Church, and not the traditional Mass. And it is since that time that the churches have been emptied, causing critics of the liturgical reform to say: “Vatican II opened wide the doors of the Church, and all the faithful came out. “ A little nasty it is true. But a bit true all the same.
To be continued
The article on the Via Francigena of August 9 calls for some remarks and some clarifications. The AEVF (European Association of the Via Francigena) works for the renewal of the Via Francigena. To do this, it has a Council of Europe mission. It is not the only association to work in this direction. In France, the French Federation of the Via Francigena brings together pilgrim associations whose volunteer members work for the development of this pilgrimage route. These volunteers took a very active part in the preparation and running of the Road to Rome march. They accompanied the group of Italian walkers all along the route in France. They worked to sensitize the villages crossed, they organized small parties. They did everything they could to make this walk a success. They acted as they do for all the other pilgrim hikers who again take this pilgrimage route to Rome. (…)
Jean-Claude Paperin, secretary of the FFVF
I have carefully read the pages concerning the vows and religious life (July 6 to 9). I am a brother of the Christian Schools. I absolutely do not find myself in your considerations. In canonical terms, my congregation is part of the “active” and “non-contemplative” orders (a somewhat arbitrary distinction, because it seems important to me to contemplate the action of the Lord day after day). Here is article 1er of our Constitutions: ” The Institute of the Brothers of the Christian Schools is a Society in which they profess to run schools free of charge. ” It is therefore not a question of a “state of perfection” for its members, but of a specific objective: “Running schools for free”, especially for the poorest children. The vows are going to be means to achieve this goal. Regarding the vow of poverty, you cannot understand the world of the poor if you do not belong to it yourself. The vow of poverty commits us to live in the world of the poor. Vow of chastity, we reserve our capacity for love and tenderness (which will not be limited to the family unit) to benefit the world of poor children, who so often lack love and tenderness. Vow of obedience: especially not “Obey like a corpse”. The vow of obedience engages the superior as well as the inferior. Both commit themselves, in a given situation, to discerning, if possible together, the will of the Lord. If after this effort of discernment, the points of view diverge, it is the point of view of the superior which is essential (for a good functioning of the company). (…)
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