Wednesday, August 30, 2017

Francis packs a dwindling crowd into St. Peter’s Square for his latest general audience


What’s a humble guy to do when it seems as if the entire blogosphere is against your anti-catholic teachings?  Why have a general audience outside to show the naysayers how popular you are or are not!

(stills taken from today’s general audience on youtube)

Give some children a ride in the popemobile around St. Peter’s
Square, it’s always good for a photo or two in the press.

 It wouldn’t be a general audience if Francis didn’t pick
his nose to demonstrate how uncouth he is.

 That’s an awful lot of empty seats!

 From this angle the audience looks to be an average one for Francis.

 More empty seats — not even the religious want to attend.

 The section with school children was three-quarters filled imagine if they hadn’t been invited.

The proverbial money shot — attendance is looking sparse.


The lack of people has to be an embarrassment for Francis.
He might want to ask his public relations man, 
Greg Burke, how to increase attendance.
Perhaps they could make it mandatory that all members 
of the Opus (ju)Dei cult in Rome have to attend.

Tuesday, August 29, 2017

Francis’ Angelus messages — the church is in constant need of reform & Moslems are his brothers


“Also with us, today, Jesus wants to continue to build His Church, this house with solid foundations but where cracks are not missing, and it continually needs to be repaired. Always. The Church always needs to be reformed, repaired.”
[...]

“Sad news has reached us regarding the persecution of the religious minority of our Rohingya brothers. I would like to express all my closeness to them, and let us all ask the Lord to save them and to inspire men and women of goodwill to help them, so that they may have their full rights. Let us also pray for our Rohingya brothers.”


And there you have it, Francis saying that his church is in need of constant repair and reform.  This only several days after he announced, “we can affirm with certainty and with magisterial authority that the liturgical reform is irreversible.”  And in the next breathe Francis hails a group of Moslems (Rohingya) as brothers!   It shouldn’t be surprising that Moslems call him Francis ‘the first Moslem’ and ‘pope sheik’.  With Francis unceasing advocation for the illegal Moslem hordes invading Europe where he recently went so far as to state that a country’s national security should take a backseat to these illegal invaders — who should have the welfare systems of these bankrupt countries roll out the red carpet for their conquerors.  What makes Francis act this way?  Why does he hate the Catholic Faith?  Why is he hell-bent on destroying what’s left of Christian Europe?


churches of the Novus Ordo — India


Kappal Matha Church, Uvari, Thirunelveli, India



Lit up at night





It’s a plane, no it’s a boat!




All aboard the S.S. Perdition!

Francis’ video message for the 300th anniversary of the coronation of the image of Our Lady of Częstochowa





Dear pilgrims,
I greet you all with great affection, especially those of you who have travelled far to arrive today, together with the dear brother bishops and priests, at the spiritual capital of the country.
If Częstochowa is at the heart of Poland, it means that Poland has a maternal heart; it means that every step in life takes place together with the Mother of God. You are used to entrusting everything to her: the past, the present, the future, the joys and anguish of your personal life and of that of your beloved country. This is beautiful. And it is beautiful for me to remember doing this with you, last year, when I placed myself under the eye of the Mother, when I looked into the eyes of Our Lady, entrusting to her heart what was in mine, and in yours. I keep a living and grateful memory of those moments, the joy of coming as a pilgrim too, to celebrate, under the gaze of the Mother, the 1050 years since the baptism of Poland.
Another occasion of grace brings you together today in large numbers: three hundred years ago the Pope agreed to place the papal crowns on the image of Our Lady of Jasna Góra, your Queen. It is a great honour to have a Queen as a Mother, the same Queen of the Angels and of the Saints, who reigns glorious in heaven. But it gives even greater joy to know we have a Mother for a Queen, to love as a Mother she we call Our Lady. Indeed, the sacred image shows that Mary is not a distant Queen seated in a throne, but rather the Mother who embraces her Son and, with Him, all of us, her children. She is a true Mother, whose face is lined, a Mother who suffers because she truly takes to heart the problems of our life. She is a Mother who is close to us, who never lets us out of her sight; she is a tender Mother, who takes us by the hand on our journey every day.
This is what I hope you will experience in the solemn Jubilee you are celebrating: may it be a favourable moment to feel that none of us is an orphan, because each person has close by a Mother, an insurmountable Queen of tenderness. She knows us and she accompanies us with her typically maternal style: gentle and courageous at the same time; never intrusive and always steadfast in goodness; patient in the face of evil and active in promoting harmony.
May Our Lady give you the grace to rejoice together, like a family gathered around the Mother. In this spirit of ecclesial communion, made even stronger by the single bond that joins Poland with Peter’s Successor, I give you my heartfelt Apostolic Blessing. And I ask all of you, please, to pray for me. Thank you.

The idolatry of Ganesh, the Hindu elephant god, at the Sanctuary of Our Lady Of Africa in the Spanish autonomous city of Ceuta


🚨🚨🚨🚨🚨 WARNING 🚨🚨🚨🚨🚨
IMMODEST
MALE
&
FEMALE
DRESS
🚨🚨🚨🚨🚨 WARNING 🚨🚨🚨🚨🚨


“all the gods of the Gentiles are devils”







Guide to the idolatry of Ganesh at
the Sanctuary of Our Lady Of Africa

18:49 - idol of Ganesh is led to the door of Santuario de Santa María de África where it is serenaded
22:00 - idol is paraded down the aisle of the church and rested in front of sanctuary
22:41 - the Vicar General of the diocese (Fr. Juan José Mateos Castro) addresses the Hindu followers of Ganesh
23:15 - the parishioners serenade idol with a song about the Blessed Virgin Mary
24:51 - worshiper of Ganesh addresses church, “the only place in the world where two different cultures, two different religions come together to pray to the god Ganesh and of course to Our Patroness.”
26:14 - vicar and idol worshiper embrace in a spiritual hug (à la Francis)
26:35 - vicar leads children in Ganesh t-shirts onto high altar to listen to song
27:55 - children pray to Ganesh along with vicar as idol is turned around
28:43 - Ganesh is serenaded again and again
30:09 - idol leaves Santuario de Santa María de África
31:34 - idol is taken to the side of Santuario de Santa María de África and serenaded in front of a Crucifix of Our Lord Jesus the Christ


Bishop Rafael Zorzona Boy issued this communiqué concerning the event:


What does this say about the Novus Ordo that a vicar general of the diocese thought that this was a good idea in the first place?  Wasn’t he catechized as a child?  Since the Vicar General, Fr. Juan José Mateos Castro, resigned from his post, we at Call Me Jorge... also wonder how long it will take Francis to name him to the position of cardinal?


Thanks to the anonymous reader who informed us of this idolatry at the Santuario de Santa María de África (Sanctuary of Our Lady Of Africa). 

Sources:


***** UPDATE 03 SEPTEMBER 2017 *****

A well written commentary on what transpired:

Monday, August 28, 2017

Talmudic space cadet Blase Cupich on what makes a good ‘Christian’





“Some of the greatest Christians I know are people who don’t actually have a kind of faith system that they believe in. But, in their activity, the way they conduct themselves, there’s a goodness there. It might not be articulated in a faith context like my own, but there’s a goodness there that is a witness that encourages me. So I try to find that and encourage that in people. If that’s happening in their life, that’s worth encouraging.”




Blase Joseph Cupich who believes we should esteem Talmudic Judaism more as did his predecessor, Cardinal George, and reject the parts of the Gospel which are not pleasing to the Talmudists now says that, “some of the greatest Christians he knows are those who don’t have any kind of faith system they believe in.”  Only in the warped mind of a modernist is a nonbeliever, a disbeliever, an unbeliever, or an atheist a Christian.



Synagogue and State — Bill Clinton & Susannah Heschel




Below read along with Susannah Heschel as she deconstructs Bill Clinton’s affair with Monica Lewinsky not through the morals of Christianity but through the anti-Christian morals of the rabbis’ Talmud.  Extramarital intercourse now becomes onanism and reporting on the facts of what happened between Clinton and Lewinsky is transformed into murder by way of character assassination — a sin which can never be forgiven!  Doesn’t that sound just like Francis?   Heschel’s deranged mind then equates Bill Clinton to King David of the Old Testament and insinuates that Clinton should be exalted as King David (Clinton unlike David never asked forgiveness for what he had done.)  Susannah Heschel then goes after Talmudic Jews who condemned Clinton for his actions stating that he has been good for Israel — we need to back him.  She concludes condemning Christianity — its values of love and charity — and praises Talmudic Judaism’s “hairsplitting” stating that, “without it (hairsplitting) there can be no justice, and without justice there can be no viable society.”


The contents of Susannah Heschel’s email to the White House (Linda Commodore, Ruby Shamir, Sidney Blumenthal & Jonathan E. Smith)

“He who publicly shames his neighbor is as though he shed blood.”
Talmud Baba Mezia 58b

Americans have been discussing the moral issues of the Starr Report in terms of the values of Christianity. From the perspective of Judaism, however, the terms of the discussion change.  Unfortunately, even very few Jews are aware that Judaism teaches a different set of moral principles. According to classical Jewish law, President Clinton did not commit adultery; adultery is defined as a married man having intercourse with a married woman, and Monica Lewinsky is single.  At worst, President Clinton is guilty of the common sin of onanism, a sin that probably afflicts the consciences of most Jewish men at one time or another.

While most of our moral debate focuses on the actions of President Clinton, the worst sin from the perspective of Jewish law is the public humiliation of President Clinton, undertaken by Kenneth W. Starr with the cooperation of the House Judiciary Committee.  According to the Talmud, humiliating a human being in public is tantamount to murder, and, like murder, is a sin that can never be forgiven. Repentance is not possible for Mr. Starr, because it must be preceded by reparation. Neither murder nor the destruction of a person's reputation can ever be restored, so the sinner can never receive forgiveness.  Seen in Talmudic perspective, the Starr Report, with its salacious and often irrelevant sexual details from Monica Lewinsky's testimony, constitutes assassination. For the members of the US Congress to make public a Report that humiliates the President, his wife, and his daughter makes them partners in this assassination.

From the perspective of Jewish history, we have to ask how Jews can condemn President Clinton's behavior as immoral, when we exalt King David?  King David had Batsheva's husband, Uriah, murdered.  While David was condemned and punished, he was never thrown off the throne of Israel. On the contrary, he is exalted in our Jewish memory as the unifier of Israel, the builder of Jerusalem, the author of our psalms, the ancestor of the messiah.  His wicked deed of murder was placed in perspective and the entirety.of his life was judged, without condemning him on the basis of one sin, as outrageous as it was. If President Clinton should be asked to resign his office, then King David ought to be wiped from our memory.  Also troubling is the rush by some Jewish leaders, such as Senate Joseph Lieberman and Rabbi Ismar Schorsch, to condemn President Clinton, when they uttered not a peep concerning Israeli Prime Minister Netanyahu's admitted confession to adultery.  When was Netanyahu ever condemned as unfit to hold office because of his affairs?

Jews like to say that President Clinton has been one of the best friends Israel and the Jewish people have had in the presidency; what kind of integrity do we have, if we abandon our friend when powerful people are trying to assassinate him?

Finally, members of Congress, including Representative Gephardt, have condemned President Clinton's efforts at self-defense as legal ''hairsplitting," as if that were beneath contempt.  The term itself derives from age-old Christian polemics that Judaism is a legalistic system that fails to understand religious values of love and charity. Yet unlike Christianity, Judaism rests on a system of law that demands and exalts hairsplitting, due process, and minute precision in its judicial decision-making.

Just as we expect minute precision from our physicians and scientists, why not expect it from our religions?  There is no shame in hairsplitting, despite the mockery and contempt in which it has been held for centuries by Christians. Exactitude is the most important feature of Jewish law, and without it there can be no justice, and without justice there can be no viable society.

This country's population contains a majority of Christians, but the often very different values and principles of other citizens- among them, Jews, Muslims, Hindus, Buddhists - must also be heard. Christianity is but one of many systems of religious values, not the only one.

Prof. Susannah Heschel, Department of Religion Dartmouth College, 27 January 1999

The apple didn’t fall very far away from the Hasidic tree.


(click to enlarge)




source: Clinton Presidential Libraries, “2006-0319-F - Monica Lewinsky [Segment 1],” Clinton Digital Library, pp 123-4.


More:

Friday, August 25, 2017

the new evangelization in Ireland


“If you can dance in a hotel you can dance in a church.”

Fr. John O'Gorman at the wedding 
of Rois M Lydon and Paudie Mannion



Is it a church or a dance hall?

Francis sends a video to Argentina’s Ezeiza Federal Penitentiary


“The inmates are paying a penalty, a penalty for an error committed. However, let’s not forget that for the penalty to be fruitful it must have a horizon of hope, otherwise it remains shut-in on itself and is only an instrument of torture; it’s not fruitful.”



Apparently, Francis’ regular phone calls to the prisoners weren’t enough so he made them a video and don’t forget that torture is a mortal sin in all its forms including serving time!



the new evangelization in Illinois with the Jesuits


Jesuits imitating misogynistic drug dealing and using musicians



Basketball & devil horns!

the depravity of the kabbalah — manifesting divinity through inversion (sin)






More from Paradoxical Ascent to God:


Related:

Thursday, August 24, 2017

Francis invokes “magisterial authority” declaring “liturgical reform is irreversible”





(Italian language original): Vatican, DISCORSO DEL FRANCESCO AI PARTECIPANTI ALLA 68.ma SETTIMANA LITURGICA NAZIONALE


(Underlines are our for emphasis.) 



Francis’ Address to the 68th 
National Italian Liturgical Week

Dear Brothers and Sisters, good morning!
I welcome you all and I thank the President, His Excellency Monsignor Claudio Maniago, for the words with which he presented this National Liturgical Week, at 70 years from the birth of the Center of Liturgical Action.
This span of time is a period in which, in the history of the Church and, in particular, in the history of the liturgy, essential and not superficial events have happened. As Vatican Council II will not be able to be forgotten, so will the liturgical reform be remembered from which it issued.
The Council and the reform are two directly linked events, which did not flower suddenly but were prepared for long. It is attested by what was called the liturgical movement, and the answers given by the Supreme Pontiffs to the hardships perceived in ecclesial prayer. When a need is noticed, even if the solution isn’t immediate, there is the need to start to move.
I think of Pius X, who ordered a reordering of sacred music[1] and the celebratory restoration of Sunday,[2] and instituted a Commission for the general reform of the liturgy, knowing that it would entail a work both great and short-lived; and therefore – as he himself recognized – it was necessary for many years to pass, before this, so to speak, liturgical edifice [. . .] reappeared shining in its dignity and harmony, once it had been cleansed from the squalor of ageing.”[3]
Pius XII took up the reforming project with the Encyclical Mediator Dei[4] and the institution of a Study Commission;[5] he also took concrete decisions regarding the version of the Psalter,[6] the attenuation of Eucharistic fasting, the use of a living language in the Ritual, the important reform of the Easter Vigil and of Holy Week.[7] From this impulse, on the example of other Nations, the Center of Liturgical Action arose in Italy, led by Bishops solicitous of the people entrusted to them and animated by scholars that loved the Church as well as the liturgical pastoral.
Vatican Council II then matured, as good fruit of the tree of the Church, the Constitution on the sacred liturgy Sacosantum Concilium (SC), whose lines of general reform responded to the real needs and the concrete hope of a renewal: a living liturgy was desired for a Church altogether vivified by the mysteries celebrated. It was about expressing in a renewed way, the perennial vitality of the Church at prayer, being eager “so that the faithful do not assist as strangers and silent spectators to this mystery of faith, but, understanding well through rites and prayers, participate in the sacred action knowingly, piously, actively” (SC , 48). This was recalled by Blessed Paul VI in explaining the first steps of the announced reform: “It’s good to warn how it is proper for the authority of the Church to desire, to promote, to arouse this new way of praying, thus giving greater increment to her spiritual mission [. . .]; and we must not hesitate to make ourselves first of all disciples and then supporters of the school of prayer, which is about to begin.”[8]
The direction traced by the Council found form, according to the principle of respect of the healthy tradition and of legitimate progress (Cf. SC, 23),[9] in the liturgical books promulgated by Blessed Paul VI, well received by the Bishops themselves who were present at the Council, and by now for almost 50 years universally in use in the Roman Rite. The practical application, guided by the Episcopal Conferences, for the respective countries, still prevail, because it’s not enough to reform the liturgical books to renew the mentality. The reformed books, following the norm of the decrees of Vatican II, have implanted a process that requires time, faithful reception, practical obedience, wise celebratory implementation on the part, first of all, of ordained ministers, but also of the other ministers, the cantors, and all those that take part in the liturgy. In truth, we know it, the liturgical education of Pastors and faithful is a challenge to address always again. Paul VI himself, a year before his death, said to the Cardinals gathered in Consistory: “The moment has now come, to let the tendencies to division fall, equally pernicious in one way and another, and to implement integrally in their just inspiring criteria, the reform approved by Us, in the implementation of the Council’s votes.”[10]
And there is still work to do today in this direction, in particular, rediscovering the reasons for the decisions taken with the liturgical reform, surmounting unfounded and superficial readings, partial reception and practices that disfigure it. It’s not about rethinking the reform by looking again at the choices, but of knowing better the underlying reasons, also through historical documentation, as well as to internalize the inspirational principles and observing the discipline that regulate it. After this magisterium, after this long journey we can affirm with certainty and with magisterial authority that the liturgical reform is irreversible.
The task to promote and guard the liturgy is entrusted by law to the Apostolic See and to the diocesan Bishops, whose responsibility and authority count much at the present moment; also involved are the national and diocesan organisms of the liturgical pastoral, the Institutes of formation and the Seminaries. Distinguished in this formative realm in Italy is the Center of Liturgical Action with its initiatives, among which is the annual Liturgical Week.
After having reviewed this journey with the memory, I would now like to touch upon some aspects in the light of the theme on which you have reflected these days, namely: “A Living Liturgy for a Living Church”
The liturgy is “living” because of the living presence of Him who “dying has destroyed death and rising has restored life to us again” (Easter Preface I), Without the real presence of the mystery of Christ, there is no liturgical vitality. As without a beating heart there is no human life, so without the beating heart of Christ here is no liturgical action. What defines the liturgy is in fact the implementation, in the holy signs, of the priesthood of Jesus Christ, that is, the offering of His life to the point of extending His arms on the cross, priesthood rendered present constantly through the rites and the prayers, maximally in His Body and Blood, but also in the person of the priest, in the proclamation of the Word of God, in the assembly gathered in prayer in His name (Cf. SC , 7). Among the visible signs of the invisible Mystery is the altar, sign of Christ living stone, discarded by men but becoming the corner stone of the spiritual edifice in which worship is offered to the living God in spirit and in truth (Cf. 1 Pt 2:4; Eph 2:20). Therefore the altar, center toward which our attention converges in our churches,[11] is dedicated, anointed with chrism, incensed, kissed, venerated: the gaze of the praying people, priest and faithful, is oriented to the altar, convoked for the holy assembly around it;[12] placed on the altar is the offering of the Church that the Spirit consecrates Sacrament of Christ’s sacrifice; given from the altar are the bread of life and the chalice of salvation “so that we become in Christ one body and one spirit” (Eucharistic Prayer III).
The liturgy is life for the entire people of the Church.[13] By its nature the liturgy is in fact “popular” and not clerical, being – as the etymology shows – an action for the people, but also of the people. As so many liturgical prayers recall, it is the action that God Himself carries out in favor of His people, but also the action of the people that listen to God who speaks, and they reacts praising Him, invoking Him, receiving the inexhaustible source of life and of mercy that flows from the holy signs. The Church at prayer gathers all those who have a heart listening to the Gospel, without discarding any one: convoked are the little and the great, the rich and the poor, children and elderly, the healthy and the sick, the righteous and sinners. In the image of the “immense multitude” that celebrates the liturgy in the shrine of Heaven (Cf. Revelation 7:9), the liturgical assembly surpasses, in Christ, every limit of age, race, language and nation. The “popular” scope of the liturgy reminds us that it is inclusive and not exclusive, advocate of communion with all without, however, homologizing, because it calls each one, with his vocation and originality, to contribute in building the Body of Christ: “The Eucharist is not a Sacrament “for me,” it is the Sacrament of many that form one body, the holy faithful people of God.”[14] We must not forget, therefore, that it is first of all the liturgy that expresses the pietas of all the people of God, prolonged then by pious exercises and devotions that we know with the name of popular piety, to be appreciated and encouraged in harmony with the liturgy.[15] The liturgy is life and not an idea to understand. In fact it leads to living an initiating experience, which is transformative in the way of thinking and behaving, and not to enrich one’s baggage of ideas on God. Liturgical worship “is not first of all a doctrine to understand or a rite to carry out; it is, of course, also this but in another way, it is essentially different: it is a source of life and of light for our journey of faith.”[16]
Spiritual reflections are something different from the liturgy, which “is in fact to enter in the mystery of God; to let oneself be led to the mystery and to be in the mystery.”[17] There is a good difference between saying that God exists and feeling that God loves us, as we are, now and here. In liturgical prayer we experience communion signified not by an abstract thought but by an action that has for agents God and us, Christ and the Church.[18] The rites and the prayers (cf. SC , 48) for what they are and not for the explanations we give them, become therefore a school of Christian life, open to all who have open ears, eyes and heart to learn the vocation and the mission of Jesus’ disciples. That is in line with the mystagogic catechesis practiced by the Fathers, taken up also in the Catechism of the Catholic Church,which treats of the liturgy, of the Eucharist and of the other Sacraments in the light of the texts and rites of today’s liturgical books.
The Church is truly alive if, forming one living being with Christ, she is bearer of life, is maternal, is missionary, goes out to encounter the neighbor, solicitous of serving without chasing after worldly powers that render her sterile. Therefore, celebrating the holy mysteries recalls Mary, the Virgin of the Magnificat, contemplating in her “as in a most pure image, what the whole of her desires and hopes to be” (SC, 103).
Finally, we cannot forget that the richness of the Church at prayer in as much as “catholic” goes beyond the Roman Rite that, although being the most extensive, is not the only one. The harmony of the ritual traditions of the East and West, by the breath of the same Spirit gives voice to the one praying Church for Christ, with Christ and in Christ, to the glory of the Father and for the salvation of the world.
Dear brothers and sisters, I thank you for your visit and I encourage those in charge of the Center of Liturgical Action to continue having faith in the original inspiration, that of serving the prayer of the holy people of God. In fact, the Center of Liturgical Action has always been distinguished for the care it gives to the liturgical pastoral, in fidelity to the indications of the Apostolic See as well as of the Bishops and enjoying their support. The long experience of the Liturgical Weeks, held in numerous dioceses of Italy, together with the “Liturgy” review, has helped to promote the liturgical renewal in the life of the parishes, of seminaries and of religious communities. Toil has not been lacking, nor has joy! It is again this commitment that I ask of you today: to help the ordained minsters, as well as the other ministers, the cantors, the artists, the musicians to cooperate so that the liturgy is “source and summit of the vitality of the Church” (Cf. SC, 10). I ask you, please, to pray for me and I impart to you from my heart the Apostolic Blessing.
[Original text: Italian]
© ZENIT’s translation
Virginia M. Forrester
Copyright 2017
[1] Cf. Motu proprio Tra le sollecitudini, November 22, 1903: ASS 36 (1904), 329-339.
[2] Cf. Apostolic Constitution Divino afflatu, November 1, 1911: AAS 3 (1911), 633-638.
[3] Motu proprio Abhinc duos annos, October 23, 1913: AAS 5 (1913) 449-450).
[4] November 20, 1947: AAS 39 (1947) 521-600.
[5] Cf. Sacrae Congr. RituumSectio historica, 71. “Memoria sulla riform liturgica” (1946).
[6] Cf. Pius XII, Motu proprio In cotidianis precibus, March 24, 1945: AAS 37 (1945) 65-67.
[7] Cf. SACRAE CONGR. RITUUM, Decretum Dominicae Resurrectionis, February 9, 1951: AAS43 (1951) 128-129; Id., Decretum Maxima Redemptionis, November 16, 1955: AAS 47 (1955) 838-841).
[8] General Audience of January 13, 1965.
[9] “The reform of the rites and of the liturgical books was undertaken almost immediately after the promulgation of the Constitution Sacrosanctum Concilium and was implemented in a few years thanks to the considerable and disinterested work of a great number of experts and Pastors from all parts of the world (Cf. Sacrosanctum Concilium, 25). This work was done under the guidance of the Conciliar principle: fidelity to the Tradition and openness to legitimate progress (Cf. Ibid., 23); therefore it can be said that the liturgical reform is strictly traditional “ad normam Sanctorum Patrum” (Cf. Ibid., 50; Insitutio generalis Missalis Romani, Prooemium, 6)” ( John Paul II, Apostolic Letter Vicesimus quintus annus, 4).
[10] “A particular point of the life of the Church draws again today the attention of the Pope: the undeniable beneficial fruits of the liturgical reform. From the promulgation of the Conciliar Constitution Sacrosanctum Concilium great progress has been made, which responds to the premises posed by the liturgical movement of the final glimpse of the 19thcentury and has fulfilled the profound aspirations, for which so many men of the Church and scholars worked and prayed. The new Rite of the Mass — promulgated by Us after a long and responsible preparation of the competent organs, and which introduced in the Roman Canon that remained essentially unchanged, other Eucharistic eulogies –, has borne blessed fruits: greater participation in liturgical action; more earnest awareness of the sacred action; greater and wider knowledge of the inexhaustible treasures of Sacred Scripture; increase in the communal meaning of the Church. The curse of these years shows that we are on the right way. However, there have been, u fortunately, abuses and liberties in the implementation. The moment has now come, to let divisions fall definitively, equally pernicious in one way or another, and to apply integrally in its just inspiring criteria, the reform approved by Us in the implementation of the votes of the Council” (Alloc. Gratias ex animo, June 27, 1977: Insegnamenti di Paolo VI, XV [1977], 655-656, in Italian 662-663).
[11] Cf. Ordinamento generale del Messale Romano, n 299; Rito della dedicazione di un altare,Premesse, nn. 155, 159.
[12] “Around this altar we feed on the Body and Blood of your Son to form your one and holy Church” (Rite of the dedication of an altar, n. 213, Preface).
[13] “Liturgical actions are not private actions but celebrations of the Church, which is ‘sacrament of unity,’ namely, holy people gathered and ordered under the guidance of the Bishops. Therefore, they belong to the whole body of the Church, they manifest and imply it (SC, 23)
[14] Omelia nella solennita del SS.mo Corpo e Sangue di Cristo, June 18, 2017: L’Osservatore Romano, June 19-20, 2017, page 8.
[15] Cf. SC, 13; Apostolic Exhortation Evangelii gaudium, November 24, 2013, 122-126: AAS105 (2013), 1071-1073.
[16] Omelia nella S. Messa della III Domenica di Quaresima, Roman parish of Ognissanti, March 7, 2015.
[17] Omelia nella Messa a S.Marta, February 10, 2014.
[18] “See why the Eucharistic memorial does us so much good: it is not an abstract, cold, notional memory, but the living and consoling memory of the love of God. [. . .] In the Eucharist is all the flavor of the words and gestures of Jesus, the taste of His Easter, the fragrance of His Spirit. Imprinted in our heart by receiving it is the certainty of being loved by Him” (Omelia nella solennita del SS,mo Corpo e Sangue di Cristo, June 18, 2017: L’Osservatore Romano, June 19-20, 2017, page 8)
© ZENIT’s translation, Virginia M. Forrester