. . . In fact quite a few when we look at what two popes and one ecumenical council had to say about Latin in the mass.
Take Pius XII in 1947 with his Mediator Dei.
Regarding the use of Latin within the Mass, Venerable Pius XII wrote:
“The use of the Latin language, customary in a considerable portion of the Church, is a manifest and beautiful sign of unity, as well as an effective antidote for any corruption of doctrinal truth.” (MD 60)
While the Holy Father recognized that “the use of the mother tongue in connection with several of the rites” may be of advantage to the faithful, nowhere did he advocate for the removal of Latin from the Holy Mass.
Much less call it a disrupter of unity to be treated as a fly in the ointment.
That’s not all. Nothing is more revered and given star treatment among all the councils than Vatican 2, where Latin picked up noteworthy support.
“In Masses which are celebrated with the people, a suitable place may be allotted to their mother tongue [the vernacular]. This is to apply in the first place to the readings and “the common prayer,” but also, as local conditions may warrant, to those parts which pertain to the people…
Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.” (SC 54)
Lastly (for now), there is what Benedict XVI had to say in 2007.
“[P]articularly of celebrations at international gatherings, which nowadays are held with greater frequency…In order to express more clearly the unity and universality of the Church…with the exception of the readings, the homily and the prayer of the faithful, it is fitting that such liturgies be celebrated in Latin. Similarly, the better-known prayers of the Church’s tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung.
Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant.” (SC 62)
We are to presume, of course, that Cardinal Cupich read these texts carefully and took them into consideration this time around. Yes, we are.
Hard words for a hard (holy) father as regards his draconian measures in re: Traditional Latin Mass (TLM).
A few years ago a friend said that he believed Pope Francis was a spiritually abusive father. I instinctively cringed. To my innate Catholic sense, such language was inappropriate to be directed at the Holy Father. But I can’t see how his actions regarding the old Rite can be seen as anything other than abusive.
An abusive father is a master at manipulation. He makes his children think they are the problem. He warps reality so that they think they “deserve” their abuse, and if they dare challenge it, he casts them as unloving and divisive family members. His children live in a constant state of self-doubt and confusion.
This is how the Holy Father treats those of his children who are attached to the old ways. If they find their spiritual life enriched by attending the TLM, he suggests they have schismatic tendencies. If they find their parish Mass to be unfulfilling in its entrenched mediocracy, he accuses them of rejecting Vatican II. When they complain at his unjust treatment of them, he says that proves they need further correction. It’s spiritual abuse, plain and simple.
More here . . .
That is, you can do without the sermon but never without the prayer.
That’s from a John Donne sermon, 17th century, found in Prayers, selected and edited by Peter Washington, Everyman’s Library, Pocket Poets (Knopf), 1995.
Not to downgrade the sermon, but this I found helpful. The Mass has both prayer and sermon, or homily, of course, with its essence the Eucharistic Prayer serving as climactic. It has the moments of consecration, when everything shuts down, except the bell-ringer, and the priest says the sacramental words — formula, if you will — and people have nothing to do but watch. And pray.
Before and after these solemn moments, however, there is lots going on, intended to foster prayer and prayerfulness but sometimes, I think, preventing it. These are busy moments, serving to keep people on their toes — and successful in that, in large part anyhow.
My own experience, which I generously share with you, gives the lie to that scenario. I have written about kneeling for the canon, for instance, that crucial part of the whole event, remember, and waking up for the Our Father, when all rise to say or sing the words. And I with nothing to account for from the previous ten minutes.