Sunday, November 30, 2014

Five Traditional Latin Masses in Toronto for the Immaculate Conception of the Blessed Virgin Mary!



Please note: Due to the calendric cycle of St. Nicholas on December 5, St. Lucy on December 13 and the Ember Saturday following, there will not be a Rorate Mass this year. While the Votive Mass of Our Lady could be celebrated on any Advent Feria, it is most traditional and practical on Saturdays. The Feasts listed are of higher rank than a Votive Mass and therefore take precedence. While there is a provision that it could be done on December 6, it would require three Collects, Secrets and Postcommunions --- the Commemorations of St. Nicholas, the Advent Feria and the Votive. At this point, it seems to us to become one of stretching the rubrics as far as one can and downplaying the Sanctoral Cycle so important to the traditional rite - to say nothing of neglecting St. Nicholas who we can thank for his physical prowess in dealing with the heretic, Arius.

Saturday, November 29, 2014

Annual General Meeting - President's Report

The Annual General Meeting of the Toronto Traditional Mass Society-UNA VOCE TORONTO was held on Saturday, November 29, 2014 at 9;30 A.M. following the Holy Mass in the Extraordinary Form of the Roman Rite at Holy Family Church, Toronto.

The Board has been elected for a two-year term.

The financial report was given and received.

A review of the year's work was given with the highlight being the Mass in the Presence of a Greater Prelate on the Vigil of Pentecost with Cardinal Collins presiding to celebrate the 75th anniversary of the ordination of Msgr. Vincent Foy.

Una Voce Toronto was approached by Msgr. Foy in December 2013 to assist. The Board immediately pledged its help in every way to the good Monsignor. This included securing the Master of Ceremonies and liaison with the Chancery including His Eminence. A fund-raising project was undertaken to offset the expenses. A complete promotion was launched, the printing of the Missalette designed by Una Voce Toronto and the securing of the Schola, Choir and Organist for the Mass.This was the first time in half a century that this liturgy was celebrated.

In 2013, the Society raised a significant sum for Seminarian Joseph Heppelle which was matched by an anonymous benefactor.

This benefactor has committed to do the same this year. We ask for your donation again this year.

We are perhaps most pleased that for the first time in 50 years a Triduum in the traditional Latin Rite was held which the Society organised. We are committed to again undertaking this important work at the Carmel of the Infant Jesus in Zephyr.

The Society continues to work to ensure that all First Class Feasts have a Sung or Solemn Mass. We continue to maintain and develop relationships with our faithful priests and are pleased that more and more are expressing quiet interest.


The goals for 2015 include a continuation of Masses, the creation of a professional logo through Matthew Alderman Studios and the development of a new web page. This will begin a major push to increase membership significantly in order to mount a Conference in 2017 to celebrate the 10th anniversary of Summorum Pontificum.

Please write us at unavocetoronto@gmail.com

Sunday, November 23, 2014

Sung Low Mass? Your questions answered.

Recently, a Mass in the Extraordinary Form of the Roman Rite was held and billed as a Sung Low Mass. This has been brought to our attention with the request for an explanation. It is not a question of validity, or licitness and we have not the authority to declare such a situation nor are we prepared to debate or discuss such a question. It is one of what is permitted by the rubrics and what is appropriate in the development of the traditional liturgy.

The Society has no direct authority. Its authority to comment comes from the broad authority of the documents, rubrics and guidelines associated with the traditional liturgy. In that, all of us have authority and in fact, have great responsibility. The authority which the Society possesses to pronounce in this or any other liturgical matters is called, "Referential Authority."

The rubrics of the traditional liturgy are much stricter and narrower than that of the new rite. It is the duty, in fact, it is the solemn obligation of all involved to humble themselves to the rubrics and follow that which is mandated.

It is also incumbent upon the Board of the Toronto Traditional Mass Society to clarify this situation as we have been asked to comment.

There is no "Sung Low Mass." There is a Read Mass (commonly referred to as "Low") and it is not sung, it has one server and a second may be "tolerated" there are never three, there is never incense nor the singing of any Propers or other parts of the Mass except in a very limited expression. In 1958, permission was given and still exists for a minimal amount of music specifically, an organ prelude and/or a processional hymn. a short sung Kyrie, a Latin hymn or motet at the Offertory relevant to the liturgical action in Latin or the vernacular, a short sung Sanctus and/or Agnus Dei and a hymn or motet at Communion relevant to the Eucharist in Latin or the vernacular and a recessional hymn and/or postlude, if desired. If this is what was followed, then there is no issue, however, to describe it as a Sung Low Mass is liturgically inaccurate. If the Propers were sung with the Gloria and Credo and priestly parts and responses, then that is something against what is anticipated in the liturgy and it would be in fact, a Missa Cantata or Sung Mass.

It is incumbent upon all laity wishing to assist at the Holy Mass to follow the rubrics and to work with diocesan priests familiar with the rubrics, and what is expected by all associated with this venerable Rite. It is also important that proper public communication be undertaken so as not to confuse the lay faithful.

The Board of the Toronto Traditional Mass Society invites anyone interested to contact us at unavocetoronto@gmail.com


Extraordinary Rubrical Musings - What's the difference?
December 1, 2013

In the Ordinary Form of the Roman Rite, the ars celebrandi, if not the theology, has often been described as "horizontal." By this, it is generally meant that it is more focused on community than the Divine; for example, in his great work The Spirit of the Liturgy, Pope Benedict XVI calls Mass facing the people as a "community turned inwards on itself." When one attends an Mass in the new Rite, the music is generally banal and inappropriate and while the new GIRM clearly desires all of the Mass to be sung, it is still a mish-mass of this and that. Few realise that Gregorian chant is proper to the new liturgy as well. To a large degree, this is due to the 1967 document, Musicam Sacram, which; thankfully given paragraph 28 of Universae Ecclesiae, does not apply to the Roman Missal 1962. Let us observe carefully this paragraph; "Furthermore, by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962." This is very important and in specific terms means, anything that came after which conflicts is not permitted. No Altar Girls, no communion in the hand, no communion standing (unless incapable to kneel), no Extraordinary Ministers of Holy Communion, no lay Lectors and no Sunday Anticipated Masses on Saturday evenings. It is important to note that in connection with this, the Vigil Mass of Christmas, for example, is the Mass of December 24 (in violet and therefore, an Advent liturgy) and the same would apply to the other Vigil Masses such as the Vigil Mass of Pentecost in the 1962 Missal. These are not evening Masses anticipating the next day, they are the Mass of the day prior. In the OF Missal  the Vigil Masses are of a different nature and they can be celebrated after Vespers (4:00 PM) and be anticipated for the next day. In the Extraordinary Form of the Roman Rite, there are clearer definitions and certainly fewer options. 

Some rubrics were modified during the legitimate liturgical movement of the first half of the 20th century. They were not so much a change in the liturgy but a change in the approach to the liturgy. For example in 1923, the first permission was given by Pope Pius XI for the "Dialogue Mass." Later, the desires of St. Pius X in Tra le sollecitudini and Pope Pius XI with the early Dialogue permissions and again recommended by Bl. Pius X in Mediator Dei and De musica sacra et sacra liturgia and again by Blessed John XXIII in Rubricarum instructum (English here) were implemented. Truly, those that came after 1958 are less well known. There was no internet after all and parishes and people did not rush out to buy new Missals or even consider reading the version then of the GIRM.

Some questions that have been asked of us and arise are the simple terms of the Mass in the old rite and connected with these there are some important rubrics. Let us look at a simple guideline based on all of the documents above as to the names and their general rubrics relating to music and the spoken word:

Solemn Mass 
A new priest's first Solemn Mass with an "Assistant Priest" present.
Known in Latin as a Missa Solemnis, this is the norm for the Mass with priest, deacon and subdeacon. All parts, Ordinary and Proper must be sung, incense is required. Propers should be sung in Gregorian melisma but can be sung in psalm-tone or recto-tono if necessary or they can be sung in polyphonic style or a drone could be used under the chant. A Pontifical Solemn Mass is when a bishop presides and while there are additional ceremonials, the musical requirements are the same.

Semi- Solemn Mass
Unbeknownst to many, in 1963 a universal permission was granted for a Semi-Solemn Mass without a Subdeacon. The Deacon sings the Epistle and assumes many of the function of the Subdeacon except for the holding of the paten in the humeral veil. The Church was clearly interested in breaking out of the Low Mass Sunday manner of celebration so prevalent. Most parishes had at least two priests and one could have served as a Deacon for the principal Sunday celebration. This is no longer permitted as per Pope Benedict XVI in the Instruction, Universae Ecclesiae.

Sung Mass
Sung Mass
The Missa Cantata is an exception. As referred to above, the Solemn Mass is the norm. The Missa Cantata was and remains a substitute as a Solemn Mass is not always possible and a Read Mass is not the ideal for the LORD's Day. The Sung Mass is without a deacon or subdeacon and the same musical rubrics apply as the Solemn Mass. Until 1962, incense was only used at a Solemn Mass but now is optional in a Sung Mass and often depends on the number of Servers. If there are sufficient, then even Torchbearers can be used during the Canon. In a Missa Cantata, all parts must be sung, Proper, Ordinary, Lesson, Epistle, Gospel and Responses.

Read Mass  
Read Mass with one Server
Often referred to by the unfortunate term "Low Mass," generally speaking, no music is permitted in a Read Mass and no incense is used except at the prescribed part of a Requiem and one Server is all that is required. As confirmed in Universae Ecclesiae 26, the Lessons, Epistle and Gospel may be read aloud in the vernacular without first reading them in Latin, but only, in a Read Mass. In a Sung or Solemn Mass, Latin is required and they must be sung. One server, one only. Two can be tolerated by indult. No more are permitted and no incense is to be used, (other than the commendation prayers in the presence of the body of the deceased at a Read Requiem.

Read Mass with Music
In 1958, the Sacred Congregation of Rites allowed applied certain norms and discipline to the rubrics in response to varied styles of providing music from parish to parish. No Propers (Introit, Gradual, Alleluia, Tract, Sequence, Offertory or Communion) may be sung, the Gloria and Credo may not be sung. The Kyrie, Sanctus and Agnus Dei may be sung, if short. A hymn in Latin may be sung at the Entrance but must end before the Introit is recited. A motet or hymn may be sung at the Offertory and at Communion in Latin or in the vernacular, provided it has something to do with the liturgical action of each; gifts, offering and at Communion, the Eucharist or thanksgiving. A recessional hymn may be sung or the organ may be played at these parts. This is not to be confused with a Sung Mass or Missa Cantata as above and the Propers must be proclaimed audibly and must never be covered with music. The organ may be played at any parts but may not cover the said Propers.

Dialogue Mass
Solemn Requiem held during Lent
In 1923, 1947, 1958 and reaffirmed in 1962, the Holy See encouraged the Dialogue Mass and in the latter two years, applied four levels. These range from simple responses of "et cum spiritu tuo" to the Ordinary and all the responses of the Server, specifically the Prayers at the Foot of the Altar to even, believe it or not, the reciting of the Proper Antiphons with the priest; the latter being reserved from those communities and individual capable of doing so.

Requiem Mass
No organ is to be used at any Requiem Mass except to support the singing, if absolutely necessary. No prelude, no postlude, period!  A Requiem Mass' organ rules are the same as Lent and Advent, no organ solos. The Mass may be Read, Sung or Solemn in which case the norms above apply.

Rubrics are important. They keep us all on the same page and ensure that dignity and that we follow the Holy See's desires for Her liturgy. To quote from Universae Ecclesiae 24; "The liturgical books of the forma extraordinaria are to used as they are. All those who wish to celebrate according to the forma extraordinaria of the Roman Rite must know the pertinent rubrics and are obliged to follow them correctly." We must humble ourselves to the rubrics and not go our own way. Mixing the rubrics is not anticipated by the Church. Holy Mother Church gives us the guide, it is our duty to follow.

Let us all be educated in these important matters to serve loyally and faithfully. Let us not make the mistakes either out of ignorance or intent as so often found in the Ordinary Form; "I did it, my way." Let us also respect though, the established norms of existing communities of faithful and the customs to which they or their priests have maintained. The dialogue. for example, should not be forced on any individual, where it is not the custom; on the other hand, neither should anyone be chastised for engaging in it.

The Toronto Traditional Mass Society--UNA VOCE TORONTO will enthusiastically assist any priest or server or individual with gaining a greater understanding of the ars celebrandi of this venerable Rite. You may write us at unavocetoronto@gmail.com.

Monday, November 17, 2014

Seminarian Fundraiser

Dear Friends,

Last year, The Toronto Traditional Mass Society - UNAVOCE TORONTO had a campaign to raise funds for a young man from the Archdiocese of Toronto, Joseph Heppelle. Joseph is studying for the holy priesthood with the Institute of Christ the King, Sovereign Priest at their Seminary of St. Philip Neri at Gricigiliano, Italy. In the spring, Joseph was ordained into the Minor Orders of Porter and Lector.

We are pleased to announce our 2014 campaign forJoseph, the eldest of eight children from a wonderful Catholic and musically-talented family.

Our goal is $20,000, double that of last year's goal of $10,000 which we able to exceed, thanks to you.

It was so edifying to see the donations come in, even from as far away as Australia (Thank you Father!!!).

I know Joseph personally, his father and mother and his whole family. They are wonderful people and I personally attest to his faith and his dedication to his studies and seminary life.

Will you help us support Joseph?

There are two ways to donate.

You can send a cheque made payable to Una Voce Toronto (write Seminarian JH on the memo line) and mail it to:

Una Voce Toronto
3701 Lakeshore Boulevard West
P.O. Box 48577
STATION LONG BRANCH
Toronto, Ontario,
M8W 4Y6

A tax-receipt will be issued to Canadian addresses.

Or, if easier, (it will be and it will save me paperwork!) you can donate through CanadaHelps at this address. CanadaHelps will issue any appropriate tax receipt directly. CanadaHelps is safe and secure and we have used their services for a number of years.


Friends, 100% of your donation to Una Voce Toronto and after the small service fee to CanadaHelps, 100% of those funds will assist Joseph with his studies and accommodation.

Joseph remembers all of his benefactors daily at Holy Mass.

Thank you and God bless.


D.A. Domet
President

Thursday, November 6, 2014

MEDIA RELEASE – IMMEDIATE – 4 November 2014 International Una Voce Federation: threatened SSPX excommunications may be illegal

INTERNATIONAL UNA VOCE FEDERATION

MEDIA RELEASE – IMMEDIATE – 4 November 2014
International Una Voce Federation: threatened SSPX excommunications may be illegal

LONDON 4 November 2014 – The International Una Voce Federation which seeks to promote the traditions, particularly the liturgical traditions, of the Roman Catholic Church, within the official structures of the Church, today questioned the legality of a “notification” dated 14 October 2014 of the Roman See of Albano, Italy, claiming to ex-communicate those who receive the sacraments from, or attend religious services of, the Society of St Pius X (SSPX).

The Federation questions the legality of a notification in similar terms of Bishop Óscar Sarlinga of Zárate-Campana in Argentina, issued on 3 November 2014.
The Federation, which is a lay movement independent of any priestly or religious community, believes that preservation of doctrine, law and justice, as well as good pastoral practice, within the Church, is important.

The Federation believes that these “notifications” tend to imply that anyone who has ever attended services of the SSPX is not welcome in parish churches in these dioceses.
This view is clearly in direct contrast with the emphasis of the Supreme Pontiff, Pope Francis, upon mercy and forgiveness, as well as the “openness of heart” requested by Pope Benedict XVI as a prelude to a healing of divisions “in the heart of the Church”.
The Bishop of Albano is the Rt Rev Marcello Semeraro, media spokesman of the Italian Bishops’ conference and secretary of the Papal inner Council of 9 advisers.
The Federation is asking the Holy See to advise that these notifications are defective and to require them to be modified so as to comply with the law of the Church and the decisions of the Holy See.

BACKGROUND
On 14 October 2014, the Chancery of the Diocese of Albano issued a notification to parish priests claiming that anyone who attends SSPX services, even, apparently, children, thereby “break communion with the Catholic Church” and can only be re-admitted to the Church after “an adequate personal path of reconciliation”. The notification reads:
“The Catholic faithful cannot participate at Mass, neither request and/or receive sacraments from or in the Society. Acting otherwise would mean to break communion with the Catholic Church.

Therefore, any Catholic faithful who requests and receives sacraments in the Society of Saint Pius X, will place himself de facto in the condition of no longer being in communion with the Catholic Church. A readmission to the Catholic Church must be preceded by an adequate personal path of reconciliation, according to the ecclesiastical discipline established by the Bishop.”

Bishop Óscar Sarlinga of Zárate-Campana in Argentina, in a letter to his diocese dated 3 November 2014, states:
“It is not licit for the Catholic faithful to take part in the celebration of Mass in these conditions, neither to request nor to receive sacraments from the priests of the aforementioned "Society of Saint Pius X", including in private places turned into places of worship, without excluding, in case of obstinacy, also the ferendae sententiae penalties that may apply, according to the ecclesial spirit and that of protection of the faithful.
In the case of the rupture of ecclesiastical communion by the above-mentioned founded motives, in order to be later readmitted to the Catholic Church, a personal path of reconciliation (and eventually of removal of the canonical censure) will be required, according to the discipline advised by the Holy See and the [diocese's] own, established by the diocesan bishop.”

CANONICAL BRIEF
The attitude of the Holy See has always been that lay faithful who receive the sacraments from priests of the SSPX are not excommunicated. Examples are as follows.


In 1991 Bishop Joseph Ferrario of Honolulu declared six lay Catholics excommunicated on grounds of schism for having procured the services of an SSPX bishop to administer confirmation. These appealed to the Holy See which, through Cardinal Ratzinger as Prefect of the Congregation for the Doctrine of the Faith, declared the decree invalid because their action, though considered blameworthy, did not constitute schism.
On 5 September 2005, the Holy See, through the Pontifical Commission Ecclesia Dei, affirmed that “the faithful who attend the masses of the aforesaid Fraternity are not excommunicate, and the priests who celebrate them are not, either—the latter are, in fact, suspended.” (Protocol n.55/2005, signed by the then Secretary of the Pontifical Commission Ecclesia Dei, Mgr Camille Perl).
On 27 September 2002, quoted and reaffirmed on 18 January 2003, the Holy See, through the Pontifical Commission Ecclesia Dei, stated that “In the strict sense you may fulfil your Sunday obligation by attending a mass celebrated by a priest of the Society of St. Pius X.” (Letters signed by Mgr Camille Perl).
“To break communion with the Catholic Church”, i.e. excommunication, can only be incurred where there is both an “external violation of a law or precept” and it is “gravely imputable by reason of malice or culpability” (canon 1321) and only if the proper penalty is excommunication.

Excommunication is not the proper penalty for “participating at mass” or “requesting or receiving the Sacraments” from SSPX priests or in SSPX-administered places of worship. Thus:
It is accordingly not correct that excommunication is thereby incurred.
In any event, those under the age of sixteen cannot incur a penalty (canon 1323.1); this would apply to those under this age who received baptism or confirmation.
Even when basing a canonical argument on the assumption that the SSPX has no canonical status in the Church and that its priests are suspended, following ordination without dimissorial letters, it does not follow that to seek the sacraments at their hands is an illegal act on the part of the lay faithful.

To say otherwise also conflicts with the provision in canon law (canon 1335) for the suspension of any prohibition of the celebration of the Sacraments or sacramental, or the exercise of a power of governance, when one of the faithful requests it for “any just reason”.

Furthermore, the notifications appear to challenge the Decree of the Congregation of Bishops dated 21 January 2009 lifting the excommunications of the SSPX bishops and instead seem to wish to re-impose those excommunications, within each diocese, contrary to this decree of a Congregation of the Holy See.

Moreover, it would be incongruous for the legislator to lift the excommunication of the bishops while imposing or maintaining it on the lay faithful to whom they minister.

CONCLUSION
The Federation is thus obliged to question the notifications since they appear to undermine papal legislation and canon law.
** ends **

The International Una Voce Federation is a lay movement, initially founded in Zurich in 1967.

The International Una Voce Federation aims to foster the cultural heritage of the Latin rite of the Roman Catholic Church upon which so much of European culture, music, art, literature and architecture has been built and nourished. Beginning with the retention of the Jewish Temple worship which, under Christian tutelage, developed into plainchant, sacred music became the basis of all later classical and choral music. Similar developments took place in art, architecture, literature and all the arts, in which the Christian tradition built upon the ancient Classical world and upon the Hebrew traditions that it inherited.

The Federation’s principal aims are to ensure that the traditional Roman rite of the Church is maintained in the Church as one of the forms of liturgical celebration, and to safeguard and promote the use of Latin, Gregorian chant and sacred polyphony and all the sacred, artistic, literary and musical traditions of the Roman Church in all their beauty and integrity.

A General Assembly of the Federation is convened every two years in Rome and elections are held for the Council and Presidency.

The Federation is recognized by the Holy See, its views are received with courtesy and respect by the relevant Roman Congregations, and its representatives are received by them in the same manner.

Its first President, Dr Eric Vermehren de Saventhem, was a German anti-Nazi diplomat who, together with his wife, born Countess von Plettenberg, from a well-known anti-Nazi Catholic family, escaped via the Embassy in Istanbul to Britain. Other Presidents have included the author Michael Davies from Britain.

Over the years the Federation has made various successful interventions. It was instrumental in persuading Pope John Paul II in 1986 to convoke a special Commission of Cardinals which resulted in the issue of the decree Ecclesia Dei Adflicta in 1988 and also played a part in persuading Pope Benedict XVI to issue the motu proprio decree Summorum Pontificum in 2007.


Mr James Bogle