Appreciating the Traditional Latin Mass

“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.” Pope Benedict XVI’s Moto Proprio, Summorum Pontificum, 2007.
  • The Holy Sacrifice of the Mass is our opportunity to stand on Calvary with our Lady, St. John and the holy women and offer ourselves to Jesus just as He offers Himself for us on the cross.  Think for a moment about how awesome that is!

  • At Mass we unite ourselves with Christ, Who offers us with Himself to God the Father. That is why we call it the Holy Sacrifice of the Mass.  This is how we render perfect adoration unto the Father. And we do this as a community, not simply as individuals gathered together. In this process the priest represents all of us and presents all of us to God.

  • Because he is offering the Sacrifice to God on our behalf, the priest says this form of the Mass facing the same direction as the people.  He is not excluding the people, but rather he is leading the faithful in offering worship and sacrifice.

  • This is referred to as “ad orientem” or facing East.  In the old days, churches were built with the altar facing East because according to St. Augustine, East is where Heaven begins (symbolized by the rising sun), and it is from the East that Christ will return to judge the living and the dead. Therefore, we face the East in joyful anticipation of our salvation.  Today, the term simply refers to the priest facing the altar (with us) since most churches are no longer built with the altar facing East.

  • The Traditional Latin Mass is divided into two main parts: The Mass of the Catechumens (the purpose of which is to offer prayer and to receive instruction) and The Mass of the Faithful (by which we re-offer the Sacrifice of Calvary and receive Holy Communion).

So there you have it. The Traditional Latin Mass in a nutshell. There is so much more to it than what can be described in a few short paragraphs.  But don’t be intimidated!  This is your Catholic heritage. This is the Mass that has inspired countless saints and evangelized every corner of the world.  It is literally the foundation of Western Civilization.  So come and join us to experience the beauty, the solemnity and the sacredness of the Traditional Latin Mass.

Ad Mayorem Dei Gloriam!

 >>> The Mass of Tradition is the Mass of the Past, the Present and the Future! <<<

For interviews, comments, or to belong, please contact us at:

San Antonio Maria Claret Chapter
POB 350372 / Jose Marti Station / Miami, FL 33135

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Versión en español sigue a continuación.


+   Ecclesial Unity, Respect and Reconciliation Pledge   +

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We SUPPORT, as Catholics faithful to the Magisterium, Pope Benedict XVI’s historic Motu Proprio Summorum Pontificum, honoring and protecting the unalienable right of Catholics throughout the world to worship God in the Traditional Latin Mass or Extraordinary Form.

We BELIEVE that regardless of the rite or form of Mass a Catholic may personally prefer, in Christian charity, basic fairness, fraternal respect, and pastoral solicitude, everyone’s right to worship in the Traditional Latin Mass or Extraordinary Form should be honored and respected.

We LOVE the Traditional Latin Mass or Extraordinary Form as an act of spiritual reconciliation, ecclesial unity, respect for Catholic heritage and tradition, and fidelity to the Church’s Magisterium, but more importantly, as a matter of informed Catholic conscience.



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Experience the Extraordinary… the Traditional Latin Mass.  The Mass of Tradition is the Mass of the Past, the Present and the Future!



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APOYAMOS, como católicos fieles al magisterio, el histórico motu proprio Summorum Pontificum del Papa Benedicto XVI honrando y protegiendo el derecho inalienable de todos los católicos del mundo de adorar a Dios en la Misa Tradicional en latín o Forma Extraordinaria.

CREEMOS que, independientemente del rito o la forma de la Misa que un católico pueda preferir personalmente, por caridad cristiana, justicia básica, respeto fraternal y solicitud pastoral, debe honorarse y respetarse el derecho de todos a adorar en la Misa Tradicional en latín o Forma Extraordinaria.

AMAMOS a la Misa Tradicional en latín o Forma Extraordinaria como acto de reconciliación espiritual, unidad eclesial, respeto a la herencia y tradición católica, y fidelidad al Magisterio de la Iglesia, pero aún más importante, como cuestión de conciencia católica informada.



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 ¡Goza lo extraordinario…la Misa Tradicional en latín!   ¡La Misa de la Tradición es la Misa del pasado, el presente y el Futuro!

Ad Mayorem Dei Gloriam!

 >>> The Mass of Tradition is the Mass of the Past, the Present, and the Future! <<<

For interviews, comments, or to belong, please contact us at:

San Antonio Maria Claret Chapter
POB 350372 / Jose Marti Station / Miami, FL 33135

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A Reflection of Una Voce Miami on the Second Vatican Council


AS CATHOLICS faithful to the Church’s Magisterium, wishing to strengthen the bonds of unity and love among brothers, we share fraternally this timely reflection on the Second Vatican Council.

  1. By its own definition and the expressed will of its leaders, the Second Vatican Council was not a dogmatic, but a pastoral council. The council did not define or reformulate any question of faith or of revealed truth; it merely proposed pastoral suggestions relying, when it came to doctrinal matters, almost entirely on the perennial Magisterium of the Church.
  1. The Council sparked in its midst intense controversy and serious objections, not a few of them universally recognized as doctrinally and theologically well-founded. There also abound legitimate doubts and objections from renowned Catholic scholars, prelates, and theologians fully faithful to the Magisterium and of proven love for the Church.
  1. These scholars, prelates and theologians believe that the Council’s texts, even when not undermining Catholic doctrine, give way to arbitrary and dubious interpretations that break with Catholic Tradition and undermine the Council’s alleged purpose and intent of helping the Church. More than half a century of painful apostasies, divisions, lawsuits and scandals are ample proof of what these scholars, theologians and prelates warned about.
  1. Denying that these objections exists; dishonestly trying to evade them, or attacking or suppressing brothers with the honesty and candor to express them; far from resolving the matter, only deepens the division and discord within the Church; far from ending the discussion and controversy, only incite animosity and war, turning the church into a battlefield and a cause of scandal to the world.
  1. Neither the Council itself, nor John Paul II’s Catechism of the Catholic Church, nor any other official Church document say that the Council’s suggestions are dogmas or articles of faith. Therefore, to dogmatically impose the council; to erect it as an obstacle that separates, a wall that divides, or a barrier that excludes brothers, who precisely because of their fidelity to the Magisterium, cannot, in good conscience, accept the Council, not only violates the Council’s letter and spirit, but offends all that the Council represents such as tolerance, so-called “religious freedom”, respect for conscience and the vaunted “human rights.”
  2. There are brothers in the Church who see no errors in the Council, as well as brothers that, without denying the Council’s binding nature, cannot in good conscience accept opinions and suggestions, they believe are in schism with the Church’s Magisterium and Tradition. We at Una Voce Miami, fraternally opt to exercise our right and fulfill our obligation to love, understand and respect all our brothers alike, without excluding, marginalizing or discriminating against any brother for his support, opposition or neutrality to the Council.
  1. Finally, we reaffirm the great Saint Augustine of Hippo’s wise axiom that should always guide us: “In essentials, unity; in non-essentials, freedom; in all things, charity.” Therefore, in fidelity to the thinking and feeling of the Church, and even of the Council itself, we oppose any side imposing the Council as a “super dogma” or using it as a pretext to divide, or persecute, or to create discord among Catholics otherwise faithful to the Magisterium. Let us say: “No” to division, “No” to discord, “No” to discrimination!

Reflexión de Una Voce Miami sobre el Concilio Vaticano Segundo


COMO CATOLICOS fieles al Magisterio de la Iglesia, deseando fortalecer los lazos de unidad y amor entre hermanos, compartimos fraternamente esta reflexión oportuna sobre el Concilio Vaticano Segundo.

  1. Por definición propia y voluntad expresa de sus cabecillas, el Concilio Vaticano Segundo no fue un concilio dogmático, sino pastoral. El concilio no definió, ni reformuló ninguna cuestión de fe o verdad revelada, sino que meramente propuso sugerencias pastorales, ateniéndose en materia doctrinal, casi por completo, al Magisterio perenne de la Iglesia.
  1. El Concilio desató en su seno intensa polémica y graves objeciones, no pocas de ellas universalmente reconocidas como doctrinal y teológicamente bien fundadas. También abundan dudas y objeciones legítimas de exegetas, prelados y teólogos católicos de reconocido prestigio, de entera fidelidad al Magisterio y probado amor a la Iglesia.
  1. Estos exegetas, prelados y teólogos creen que los textos del Concilio, aun cuando no atentan contra la doctrina católica, dan lugar a interpretaciones arbitrarias y dudosas que rompen con la Tradición Católica y socavan el supuesto propósito e intención del propio Concilio de ayudar a la Iglesia. Más de medio siglo de penosas apostasías, divisiones, pleitos y escándalos son prueba fehaciente de lo advertido por estos exegetas, prelados y teólogos.
  1. Negar la existencia de estas objeciones; intentar evadirlas deshonestamente, o atacar o reprimir a hermanos con la honestidad y la franqueza de exponerlas; lejos de resolver el asunto, sólo profundiza la división y la discordia en el seno de la Iglesia; lejos de ponerle fin a la discusión y la polémica, sólo incita la animosidad y la guerra, convirtiendo a la Iglesia en un campo de batalla y motivo de escándalo ante el Mundo.
  1. Ni el propio Concilio, ni el Catecismo de la Iglesia Católica, de Juan Pablo II, ni cualquier otro documento oficial de la Iglesia dicen que las sugerencias del Concilio son dogmas o artículos de Fe. Luego, imponer el Concilio dogmáticamente; erigirlo en obstáculo que separa, muro que divide o barrera que excluye a hermanos que, precisamente por fidelidad al Magisterio, no pueden, en conciencia, aceptarlo, no sólo viola la letra y el espíritu del Concilio, sino ofende todo lo que el Concilio representa, como son la tolerancia, la llamada “libertad religiosa”, el respeto a la conciencia y los cacareados “derechos humanos”.
  1. Existen en la Iglesia hermanos que no ven errores en el Concilio, al igual que hermanos que, sin desconocer el carácter vinculante del Concilio, no pueden, en conciencia, aceptar sus opiniones y sugerencias por ver en ellas un cisma con el Magisterio y la Tradición de la Iglesia. Nosotros en Una Voce Miami, optamos fraternalmente por ejercer nuestro derecho y cumplir nuestra obligación de amar, comprender y respetar a todos nuestros hermanos por igual, sin excluir, marginar o discriminar a ningún hermano por su apoyo, oposición o neutralidad hacia el Concilio.
  1. Finalmente, reafirmamos el sabio axioma del gran San Agustín de Hipona que debe guiarnos siempre: “En lo esencial, unidad; en lo dudoso, libertad; en todo, caridad.” Por ende, en fidelidad al pensar y al sentir de la Iglesia, e incluso del propio Concilio, nos oponemos a que ningún bando imponga al Concilio como “super dogma”, o lo utilice como pretexto para dividir, perseguir o crear discordia entre católicos en lo demás fieles al Magisterio. ¡Digamos “No” a la discordia, “No” a la división, “No” a la discriminación!

Ad Mayorem Dei Gloriam!

 >>> The Mass of Tradition is the Mass of the Past, the Present, and the Future! <<<

For interviews, comments, or to belong, please contact us at:

San Antonio Maria Claret Chapter
POB 350372 / Jose Marti Station / Miami, FL 33135

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SSPX reaches a new milestone:
600 priests

On this feast of the Most Sacred Heart of Jesus, in the (almost former) seminary of Winona, in Minnesota, the Priestly Society of Saint Pius X (SSPX / FSSPX) reaches a new milestone. With the priestly ordination of 7 deacons (6 Americans and one Briton), the Society will now have 600 priests.
Let us pray to the Sacred Heart of Jesus that justice be done regarding the final regularization of this majestic work of God, so that even more millions of Catholics may benefit from it.

Sancte Pie Decime, ora pro nobis!

>>> The Mass of Tradition is the Mass of the Past, the Present, and the Future! <<<

For interviews, comments, or to belong, please contact us at:

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‘Put God Back at the Center of the Liturgy’’

Cardinal Sarah Calls for Ad Orientem Worship as the Norm in the Mass


In a recent interview, His Eminence Robert Cardinal Sarah, Prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, advocates a general return to worship ad orientem. The interview was originally published online by French journal Famille Chrétienne; the translation linked above by Christine Broesamle was published on Monday the website of the National Catholic Register.

If only this would happen…

Cardinal Robert Sarah, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, calls us to a serious reflection on the Eucharist. He also invites priests and the faithful to turn and “orient” themselves towards the East, “the Orient” — that is, to Christ.

–Several weeks ago, you discussed a desire to see “The Sacrament of Sacraments put back in the central place,” that is, the Eucharist. What is your reasoning?

I wish to engage a serious consideration on this question, with the goal of placing the Eucharist back at the center of our lives. I have witnessed that, very often, our liturgies have become like theater productions. Often, the priest no longer celebrates the love of Christ through his sacrifice, but just a meeting among friends, a friendly meal, a brotherly moment. In looking to invent creative or festive liturgies, we run the risk of worship that is too human, at the level of our desires and the fashions of the moment. Little by little, the faithful are separated from that which gives life. For Christians, the Eucharist is a question of life and death!

–How can we put God at the center?

The liturgy is the door to our union with God. If the Eucharistic celebrations are transformed into human self-celebrations, the peril is immense, because God disappears. One must begin by replacing God at the center of the liturgy. If man is at the center, the Church becomes a purely human society, a simple nonprofit, like Pope Francis has said. If, on the contrary, God is at the heart of the liturgy, then the Church recovers its vigor and sap! Cardinal Joseph Ratzinger prophetically wrote, “In our relationship with the liturgy, the destiny of the faith and of the Church plays out.”

–What remedy do you recommend to us?

The recognition of the liturgy as the work of God implies a true conversion of the heart. The Second Vatican Council insisted on a major point: In this domain, the importance is not what we do, but what God does. No human work can ever accomplish what we find at the heart of the Mass: the sacrifice of the cross.

The liturgy permits us to go out past the walls of this world. To find the sacredness and the beauty of the liturgy requires, therefore, a work of formation for the laity, the priests and the bishops. It is an interior conversion.

To put God at the center of the liturgy, one must have silence: this capacity to silence ourselves [literally: “shut up”] to listen to God and his word. I believe that we don’t meet God except in the silence and the deepening of his word in the depths of our heart.

–How do we do this concretely?

To convert is to turn towards God. I am profoundly convinced that our bodies must participate in this conversion. The best way is certainly to celebrate — priests and faithful — turned together in the same direction: toward the Lord who comes. It isn’t, as one hears sometimes, to celebrate with the back turned toward the faithful or facing them. That isn’t the problem. It’s to turn together toward the apse, which symbolizes the East, where the cross of the risen Lord is enthroned.

By this manner of celebrating, we experience, even in our bodies, the primacy of God and of adoration. We understand that the liturgy is first our participation at the perfect sacrifice of the cross. I have personally had this experience: In celebrating thus, with the priest at its head, the assembly is almost physically drawn up by the mystery of the cross at the moment of the elevation.

–But is this way of celebrating the Mass authorized?

It is legitimate and conforms to the letter and the spirit of the Council. In my capacity as the prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, I continue to remind all that the celebration toward the East (versus orientem) is authorized by the rubrics of the missal, which specify the moments when the celebrant must turn toward the people. A particular authorization is, therefore, not needed to celebrate Mass facing the Lord. Thus, in an article published by L’Osservatore Romano June 12, 2015, I proposed that the priests and the faithful turn toward the East at least during the Penitential Rite, during the singing of the Gloria, during the Propers and during the Eucharistic Prayer.

–In the minds of many, the change of the orientation of the altar is tied to Vatican II. Is this accurate?

More than 50 years after the closure of Vatican II, it becomes urgent that we read these texts! The Council never required the celebration facing the people! This question is not even brought up by the Constitution [on Sacred Liturgy], Sacrosanctum Concilium. … What’s more, the Council Fathers wanted to emphasize the necessity for all to enter into participation of the celebrated mystery. In the years that have followed Vatican II, the Church has searched for the means of putting this intuition into practice.

Thus, to celebrate facing the people became a possibility, but not an obligation. The Liturgy of the Word justifies the face-to-face [orientation] of the lector and the listeners, the dialogue and the teaching between the priest and his people. But from the moment that we begin to address God — starting with the Offertory — it is essential that the priest and the faithful turn together toward the East. This corresponds completely with that which was willed by the Council Fathers.

I believe that we need to review the Council text. Certain adaptations to the local culture have probably not been fully developed enough. I have the translation of the Roman Missal in mind. In certain countries, important elements have been suppressed, notably the moment of the Offertory. In French, the translation of the Orate fratres has been truncated. The priest must say, “Pray my brothers that my sacrifice which is also yours would be agreeable to God the almighty Father.” And the faithful should respond: “May the Lord receive from your hands this sacrifice for the praise and the glory of his Name, for our good and that of all his Holy Church.” [Translator’s note: In French, currently the people respond: “For the glory of God and the salvation of the world.”] At the audience which the Pope granted me on Saturday, April 2, he confirmed that the new translation of the Roman Missal must imperatively respect the Latin text.

–What do you think about the participation of the faithful?

The participation of the faithful is primary. It consists, first of all, of allowing ourselves to be led to follow Christ in the mystery of his death and of his resurrection. “One doesn’t go to Mass to attend a representation. One goes to participate in the mystery of God,” Pope Francis reminded us very recently. The orientation of the assembly toward the Lord is a simple and concrete means to encourage a true participation for all at the liturgy.

The participation of the faithful, therefore, would not be understood as a necessity to “do something.” On this point, we have deformed the teaching of the Council. On the contrary, it is to allow Christ to take us and associate us with his sacrifice. Only a view tempered in a contemplative faith keeps us from reducing the liturgy to a theater show where each has a role to play. The Eucharist makes us enter in the prayer of Jesus and in his sacrifice, because he alone knows how to adore in spirit and in truth.

–What significance does the Church give to this question of orientation?

To begin with, we are not the only ones to pray “oriented,” that is, facing the East. The Jewish Temple and the synagogues were always facing East. In regaining this orientation, we can return to our origins. I note also that some non-Christians, the Muslims in particular, pray facing the East.

For us, the light is Jesus Christ. All the Church is oriented, facing East, toward Christ: ad Dominum. A Church closed in on herself in a circle will have lost her reason for being. For to be herself, the Church must live facing God. Our point of reference is the Lord! We know that he has been with us and that he returned to the Father from the Mount of Olives, situated to the East of Jerusalem, and that he will return in the same way. To stay turned toward the Lord, it is to wait for him every day. One must not allow God reason to complain constantly against us: “They turn their backs toward me, instead of turning their faces!” (Jeremiah 2:27).

>>> The Mass of Tradition is the Mass of the Past, the Present, and the Future! <<<

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The Normativity of Ad Orientem Worship According to the Ordinary Form’s Rubrics

Today, most people who take a serious interest in liturgy know that celebrating Mass “facing the people” or versus populum was never mentioned even once in the documents of Vatican II, that it was never mandated by any law or instruction of the Church, that the Vatican said historic high altars should continue to be used and not supplanted by table altars, and that it remains perfectly lawful for any priest at any time to celebrate Mass “facing east” or ad orientem.

What is still not known nearly as well as it should be is the simple fact that the very rubrics of the Ordinary Form of the Roman Rite demonstrate the normativity of the traditional orientation of prayer at Mass. Every edition of the Novus Ordo Missae, from the earliest down to the latest revised translation, contains rubrics that clearly presuppose that the priest is facing the altar or “liturgical east” and that he will need to turn around to address the people at various points.

For some readers this will be familiar territory, but for others, it may be one of those obvious points that has nevertheless managed to escape notice until now. Below, I will simply reproduce the texts that contain instructions pertinent to the priest’s position vis-à-vis the people.

From “The Order of Mass” (MR 2002/2008 in the current English translation)

(Numbers below refer to the internal numbers in the Missal. The quoted texts are taken verbatim from the current Missal.)

       1. When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung. When he has arrived at the altar, after making a profound bow with the ministers, the Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair. When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says: “In the name of the Father, and of the Son, and of the Holy Spirit.” The people reply: “Amen.”

       23. The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice: “Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the bread of life.” Then he places the paten with the bread on the corporal. If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim: “Blessed be God for ever.”
(24. Water and wine. 25. The prayer over the chalice. 26. “With humble spirit…” 27. Incensations.)
28. Then the Priest, standing at the side of the altar, washes his hands, saying quietly: “Wash me, O Lord, from my iniquity and cleanse me from my sin.”
29. Standing at the middle of the altar, facing the people, extending and then joining his hands, he says: “Pray, brethren…”

If the priest were assumed to be always or normatively facing the people throughout the offertory, there would be no need for the rubric to specify that at the “Pray, brethren” he should now be “facing the people.” This phrase is to be taken in contraposition to “standing at the altar,” i.e., in the ad orientem position.

After the Preface, the Eucharistic Prayer, and the Lord’s Prayer, we come to the giving of peace:

       127. The Priest, turned towards the people, extending and then joining his hands, adds: “The peace of the Lord be with you always.” The people reply: “And with your spirit.”

Again, if during the Eucharistic Prayer and ensuing Communion Rite the priest had already been facing the people throughout, the boldfaced rubric would be superfluous. There is no reason to specify that the peace should be given “turned towards the people” unless he has been turned away from them until this point.

Summarizing the next few paragraphs: 128. If appropriate, the sign of peace. 129. Fracture. (Note that if the priest is celebrating ad orientem, he will be turning towards the Lord again at this point — which will make sense out of the upcoming n. 132, as we shall see below.) 130. Agnus Dei. 131. Prayer before communion.

       132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud: “Behold the Lamb of God…”

Here and in the following number, the rubrical presupposition of eastward celebration is particularly obvious. If we imagine that the priest is celebrating versus populum, it would be strangely inconsequential for the rubrics to say that he should be turned towards the people at the giving of peace (n. 127) and then to note again, a mere matter of moments later, that he should be “facing the people” for the “Behold the Lamb of God” (n. 132). The obvious implication is that between these two moments, he must have turned eastwards to face the Lord present upon the altar of sacrifice. Once he picks up the host and paten or host and chalice, he then needs to turn around again to address the people. This reading is confirmed by n. 133.

       133. The Priest, facing the altar, says quietly: “May the Body of Christ keep me safe for eternal life. And he reverently consumes the Body of Christ.”…

Again, if “facing the altar” and “facing the people” mean one and the same thing, as they do in a versus populum scenario, this phrase is meaningless. But once we re-envision the rubrics in the context of an ad orientem celebration, it all clicks into place. The pattern goes like this:

  • From the Prayer over the Gifts to the giving of peace, the priest has been facing ad orientem.
  • At the giving of peace, he turns around to address the congregation (n. 127).
  • He turns again to the altar for the fraction, Agnus Dei, and prayer before communion.
  • He turns to the people to say “Behold the Lamb of God…” (n. 132).
  • He faces the altar again to consume the precious Body and Blood of Christ (n. 133).

This may sound like a lot of turning back and forth, but as clergy and faithful know who have attended Ordinary Form Masses celebrated in perfect accord with these rubrics, the actions flow smoothly and, what is far more important, they make sense. When addressing primarily the people, the priest faces them; when addressing primarily God, he remains in the normative position of facing Him, symbolized by the east and, after the consecration, truly present upon the altar of sacrifice.

       139. Then, standing at the altar or at the chair and facing the people, with hands joined, the Priest says: “Let us pray.” All pray in silence with the Priest for a while, unless silence has just been observed. Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the people acclaim: “Amen.”

It should not be necessary by now to point out that if there exists a need to specify that the priest ought to be facing the people for the Prayer after Communion, it is because he cleansed the vessels in his usual posture for the Liturgy of the Eucharist, viz., standing at the western side of the altar, facing eastwards.

       140. If they are necessary, any brief announcements to the people follow here.
141. Then the dismissal takes place. The Priest, facing the people and extending his hands, says: “The Lord be with you…”

The phrase “facing the people” would seem superfluous here, but the possibility of an interruption by announcements might prompt a question about the stance the priest should take up afterwards. In any case, this rubric falls into the pattern of the priest being told to face the people when saying “The Lord be with you,” with some notable exceptions: see n. 31 and all the Preface dialogues, where the priest is never told to be facing the people.

The General Instruction of the Roman Missal (2011, 2nd ed.) matches the foregoing rubrics in every respect, with the same implications as above.[1] One may consult GIRM 124, 146, 154, 157, 158, and 165; cf. 181, 185, 243, 244, 257, 268. The controversy over the egregious mistranslation of GIRM 299 is not our concern at present; see here to read more. I will limit myself to the observation that one who clings to the mistranslation of n. 299 effectively consigns over a dozen other paragraphs of the GIRM, namely those listed above, to incoherence or total superfluity.

Particularly striking, in any case, is this passage from GIRM 2:

[T]he doctrine which stands out in the following sentence, already notable and concisely expressed in the ancient Sacramentary commonly called the Leonine — “for whenever the memorial of this sacrifice is celebrated the work of our redemption is accomplished” — is aptly and exactly expounded in the Eucharistic Prayers; for as in these the Priest enacts the anamnesis, while turned towards God likewise in the name of all the people, he renders thanks and offers the living and holy sacrifice, that is, the Church’s oblation and the sacrificial Victim by whose death God himself willed to reconcile us to himself; and the Priest also prays that the Body and Blood of Christ may be a sacrifice which is acceptable to the Father and which brings salvation to the whole world.

Part of the new liturgical movement is surely rediscovering how just and right it is when the priest is “turned towards God in the name of all the people” — and when the people, facing east together with him, offer up the sacrifice of praise.

>>> The Mass of Tradition is the Mass of the Past, the Present, and the Future! <<<

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Misa Tradicional Roma FIUV 11LEARN how to serve the Traditional Latin Mass!

<< This event is sponsored by the Archdiocese of Miami Traditional Latin Mass Community at San Francisco and Santa Clara Mission >>

Men and boys older than 7 years who have made their First Holy Communion and are Catholics in good standing are invited to attend an Altar Server Bootcamp.

You will be guided by the server corps of the Archdiocese of Miami Traditional Latin Mass Community at San Francisco and Santa Clare Mission, and one from among our ranks who has gone on to become a seminarian with the Priestly Fraternity of St. Peter.

Here’s what you will learn:

<+>  What it means to serve at the Holy Sacrifice of the Mass

<+> Postures, gestures, and demeanor of a server

<+> The names of all the liturgical items and their use

<+> How to prepare the sanctuary for Mass

<+> How to clean up after Mass

Upon successful completion of this bootcamp you will be eligible to serve Mass as torchbearer, boat bearer, and cross bearer. As you gain familiarity, more experienced servers will work with you actively to prepare you for the roles of Acolyte, Thurifer, and Master of Ceremonies.

San Francisco y Santa Clara Mission
402 NE 29 Street, Miami, Florida 33137

Saturday, August 22, 2015

1 PM to 5 PM

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Giovanni Guareschi is one of the most significant Italian writers of the 20th Century – and certainly one of the most underrated. Better known as “Giovannino,” Guareschi was born over 100 years ago on May 1, 1908.

Few contemporary European writers had so much authentic Catholic sensibility embedded in their works as Guareschi, whose masterpiece was the series of works, the Mondo Piccolo (Little World), in which the great struggle of his and of our age – the war between Faith and Reason (Logos), on one side, and Socialist barbarianism and relativism, of either “left” or “right”, on the other, with many indifferent or lukewarm spectators in the middle – played itself out in a small village in the Italian countryside.

They’ve put up an autobiographical note by Guareschi which appeared in the seventh edition of Mondo Piccolo. There is a certain solid common-sense that permeates Guareschi’s “Little World,” somewhat reminiscent of Chesterton, that “apostle of common sense.”


Don Camillo is a colorful, down-to-earth small town parish priest that anticipated in many ways the Modernist saboteurs who would hijack the Church at Vatican II and alienate so many Catholics faithful to the Magisterium.

When you read the adventures of Don Camillo, you automatically want to root for Don Camillo against Don Chichi (the “post-Vatican II” Modernist priest).

In Ways of Escape, Graham Greene offers a touching tribute to the recently deceased Evelyn Waugh. Unlike Greene, Waugh was a convinced believer and had no doubts about her faith. But, as Greene explains, “the old expression ‘a broken heart’ comes near to the truth” when describing Waugh’s reaction to Vatican II. When Giovanni Guareschi’s Christ, in Don Camillo Meets the Flower Children, exclaims ‘Don Camillo, please, I just went through the agonies of the Vatican Council,’ the author himself must have felt something similar.

Guareschi’s sad epilogue to Comrade Don Camillo, among other things notes that his parishioners must now “face a new generation of priests who are no brothers of Don Camillo.”


Five years later, in Don Camillo Meets the Flower Children, Guareschi presents mixed feelings towards the controversial Vatican II. Don Camillo refuses to replace his church’s altar with what he calls a ‘buffet table,’ and inside Don Camillo’s church, nothing has changed. In other words, it has remained Catholic.

The Curia, however, decides to send over the priest Don Francesco, who arrives in a business suit, and is mistaken by Don Camillo for a salesman, to impose the changes that Don Camillo has not implemented. Don Camillo complains to Christ who responds: “Don Camillo, if a cassock does not make a monk, then most certainly it does not make the priest. Or do you maintain that you are more a minister of God than that young man simply because you wear a cassock and he wears a jacket and trousers?” Don Camillo responds: “The cassock is a priest’s uniform. Who can trust a soldier that despises his own uniform? And then we wonder why these days there are such few vocations?”

Don Francesco’s disingenuous motto, according to Don Camillo, is “Demystify,” that is, “throw out all that is merely ornamental and supposedly serves only to nourish superstition.”

According Don Francesco, the traditional Catholic altar with the crucified Christ on it (the one Don Camillo talks to) has to go. When Don Camillo tells Christ that he will not permit the Crucifix to be thrown aside as if it were an “ornamental,” Christ supposedly repeats the Modernists’ line: “you’re not talking about Me. You’re talking about a piece of painted wood,” to which Don Camillo lovingly responds “Lord, my country is not a piece of colored cloth called a flag. However, the flag of a country cannot be treated as if it were an old rag. And You are my flag, Sir.”

Having “demysticized” Don Camilo’s church, Don Francesco (called Don Chichi by the parish) launches into a series of sermons that significantly depopulate the parish. His Modernist arrogance prevents him from permitting a parishioner’s daughter to marry in the Old Latin Rite, and when the old man suggests that his daughter will be married civilly then, Don Camillo takes Don Chichi aside. Not giving an inch, Don Chichi states that the Church must break with Her past, and asks Don Camillo if he even knows what occurred at Vatican II?

Claiming ignorance, (Don Camillo is anything but ignorant) he states:

“I cannot go much beyond the words of Christ; spoken in a simply clear way. Christ was not an intellectual, he used no complicated words, but only the humble, easy words that everybody knows. If Christ had been present at the Council, his talks would have sent the erudite Conciliar delegates into gales of laughter.”


Reference to the Conciliar delegates is again given later, when it is believed that the ‘disposable’ Crucifix might just date back to the fifteenth century. Christ’s hand is broken at the wrist and the crossbar is stuck together by an old piece of iron.

Don Camillo explains to the Bishop’s secretary and a member of the Ministry of Culture that during the war a bomb exploded on the bell ringer’s roof, and shrapnel dangerously entered the church while Don Camillo was saying Mass. Miraculously, the shrapnel was blocked by the right arm of Christ.

Don Camillo concedes that to the member of the Ministry of Culture this might seem far-fetched, and that the story “would have made those attending the Council roar with laughter,” but that here in the Po Valley, young and old are reminded of the day Christ’s arm saved his people.


Although Don Camillo has the habit of often speaking only to think later, he understands Vatican II more than he lets on:

“Millions of people no longer have any religious faith at all. This is the only thing I understood out of everything that was said at the Council. And it is the most important thing of all.”

Don Chichi sees things exactly the same way, but attempts to deal with the problem in a radically different way:

“Don Camillo, the Church is a great ship which for many centuries has been tied to the dock. The time has come to weigh the anchor, and set sail for the high sees. And the time has come to renovate the ship’s trimmings, too.”

Don Chichi sees his role more as a social worker than as a shepherd of souls. “I want to bring Christ to those poor outcasts,” he explains, arrogantly misdiagnosing one elderly parishioner who brings Don Camillo the mail.

On another occasion, when he sees the 87-year old Giosue, up to his knees in mud dragging his cart along the road, Don Chichi gets out of his Fiat and gives the old man a hand. Don Chichi has a strong sense of justice and finds it appalling that this man is forced to work. (Giosue explains that he is not forced to work, but rather ‘works to keep living’).

Believing Giosue to be mad, Don Chichi again misdiagnoses the situation, and his well-intentioned actions result in Giosue’s death. Haunted by Giosue’s ghost, Don Chichi sells his Fiat, and puts the money towards having the man buried in the manner he desired to be buried in.

On another occasion, Don Chichi sees a boy carrying a heavy sack and stops to help him. When he sees the miserable conditions in which the boy and his large family live, he storms off to speak to Piletti, the owner of the land, and gives him an earful. Don Chichi only leaves when Piletti inserts a pitchfork into the argument, but he proceeds to convince Don Camillo to make use of the boy as an altar boy, whereupon the boy demands his cut from the collection plate.

Even though Don Chichi’s heart may be in the right place, he is arrogant and quite often wrong. He is part of “a new generation of priests who are no brothers of Don Camillo.” A product of the great church-emptying project called Vatican II, a Council that reduced its documents to mere opinions, pastoral suggestions that are not binding on the Universal Church for lack of an expressed will to dogmatically define anything or unequivocally condemn anything.

Most telling was the Council’s glaring refusal to fulfill its prophetic duty to condemn atheistic Communism and cowardly avoided any condemnation of Nazism and its brutal persecution of Jews.

Vatican II is a “Holocaust-denying” council? YES! Indeed it is.

Check out:

an American fan explores the world of Giovanni Guareschi
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Öèôðîâàÿ ðåïðîäóêöèÿ íàõîäèòñÿ â èíòåðíåò-ìóçåå Gallerix.ruThe parish of St. Mary’s Cathedral, 7525 NW 2nd Avenue, Miami, FL 33150, Phone (305) 759-4531, will celebrate the Feast of the Circumcision with a Traditional Latin Sung Mass on January 1, 2015, and on the last day of the Octave of Christmas.

The Holy Mass will be offered by Fr. Christopher Marino, the rector of the Cathedral, at the newly-restored altar of the Blessed Sacrament Chapel. This altar is as when it was originally built, facing ad orientem.

Invite your family and friends!


The National Shrine of Saint Philomena, Patroness of Faith and Purity, at 1621 SW 6 Street, Miami, FL 33135, Phone (305) 758-7724, will celebrate the Feast of the Circumcision of Our Lord Jesus Christ with a Traditional Latin High Mass at 10 am on January 1st, 2015.

The Mass will be offered by Father Anthony Leo Haynos, SSPX, the Shrine’s Spiritual Director. Contact the Shrine at: or (305) 758-7724

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The 2014 Blessed Karl of Austria Event in Washington, DC to be addressed by His Imperial and Royal Highness Prince Bertrand of Orleans-Braganza, The Prince Imperial of Brazil

Karl Mass 01.21.2014

Prince Bertrand of Orleans-Braganza, the Prince Imperial of Brazil
will speak on Tuesday, October 21, 2014, at a reception following the 7 p.m. Traditional Latin Solemn High Mass honoring the feast day of Blessed Karl of Austria. The Mass will be celebrated at St. Mary Mother of God Church, site of the Shrine to Blessed Karl, 727 Fifth Street, NW, Washington, D.C. 20001. Metro Service: Gallery Place/Chinatown Station (Red, Yellow, Green lines)

His Imperial and Royal Highness is a best-selling author, lawyer, pro-life leader, and prominent Catholic layman in the nation with the world’s largest Catholic population. In a rare visit to the United States, he will speak about principles of a Christian social order as seen in the life of Blessed Karl.

Prince Bertrand is a cousin of both Emperor Karl and Empress Zita: the three of them descend from the Second Patron of Christendom Restoration Society, King St. Louis IX of France, King St. Ferdinand of Castile, Queen St. Elizabeth of Portugal, and St. Nuno Alvares Pereira, the Lord High Constable of Portugal.

As brother of Prince Luiz, the head of the Imperial House of Brazil, Prince Bertrand would be next in line to the throne if the monarchy is restored. The Imperial Family was unjustly deposed by a military coup in 1889, after Prince Bertrand’s great-grandmother, Princess Isabel, while exercising the function of Regent of the Empire, granted emancipation to all slaves, at great personal risk. A process for her beatification has been opened by the Archdiocese of Rio de Janeiro.

Prince Bertrand is very active in the defense of life, the family and private property, speaking out on all issues concerning Christian Civilization. He is founder and leader of the Peace in the Countryside campaign, promoting social harmony in Brazilian agriculture. His book “Psicose Ambientalista” (Environmental Psychosis) has become a best-seller in Brazil.

 >>> The Mass of Tradition is the Mass of the Future! <<<

Raymond de Souza, KM

Also speaking will be Raymond de Souza, KM, global Catholic apologist and Christendom Restoration Society Board Member. Raymond is Founder and Director of Saint Gabriel Communications, Australia’s sole international outreach promoting Catholic Apologetics. He is a EWTN program host, President of the Sacred Heart Institute in the United States and Director of the Office for Evangelization and Apologetics of the Diocese of Winona, Minnesota. He is also the Special Missions Coordinator for Human Life International and a member of the Sovereign Military Order of the Knights of Malta.

Raymond has distinguished himself as an international lay Catholic apologist, broadcaster, and pro-life activist, and has addressed audiences on five continents following John Paul II’s exhortation to “Re-evangelize the baptized”. Fluent in English, Spanish, French and Portuguese, Raymond has given over 3,000 talks on Catholic Apologetics and related topics, in person, on radio and television. His work has assisted religious education programs at parishes, schools, and lay organizations in 15 countries of five continents. His marriage to Theresa has been blessed with eight children. Please visit Mr. d Souza’s web site at

A reception after the Mass will be held at Market-to-Market Café, 740 5th Street, NW, Washington, D.C. 20001 (across 5th Street from St. Mary’s Church).

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