B
Brennan_Doherty
Guest
I am only speaking for myself on this issue. I do greatly prefer the Tridentine rite. I do believe the Pauline rite is valid. Pretty much anyone’s critique I have read of the Pauline rite accepts it as valid. That goes for Fr. Aidan Nichols, Cardinal Ratzinger, Dietrich von Hildebrand, Dr. William Marra, Monsignor Klaus Gamber, and others. None of these people’s critiques center on the Priest’s intent.How much of the enthusiasm for the Fatima conspiracy (that Russia was not consecrated and that Our Lady’s message is being actively ignored) is an extension of anxiety about the “new mass”? I think that traditionalism, especially in relation to doubting the Second Vatican Council and believing that the Pauline rite of mass is not the “true mass”, requires some sort of corroboration: since it is not appropriate to disbelieve an ecumenical council nor a rite promulgated by the Church, traditionalists seize upon such things as Fatima, which are inherently less well-defined and thus more susceptible to interpretation. In a similar vein, traditionalist critiques of the mass focus often on the priest’s “intent”: of form, matter, and intent, the latter is the least clarified and yet the most automatic. Traditionalists’ theology (if it can be called that) about “intent” is non-credible because their notions of form are quite ignorant: they frequently quote an old catechism as if the catechism were itself a dogmatic statement rather than an explanatory one. The form used in the Pauline rite of mass is dogmatically sound. If they can’t evaluate “form”, how can they evaluate “intent”?
There is no reason to reject the Pauline rite of mass, even if one prefers the Tridentine liturgy. But one only understands that in faith: this is why the traditionalist movement is dangerous. Faith is traded in for preference, preference is disguised as faith, and support is sought from quarters that lack the foundation.
In regards to Fatima, again, I hope people watch the documentary today on PAX or do further research on their own. To me the issues are separate from Fr. Gruner. I think it is quite legitimate to ask questions such as, “If Russia was really consecrated in 1984 according to Our Lady’s request, where is the evidence for her conversion in any sense of the word?”
“How is it that a country can be consecrated while deliberately omitting any mention of that country in the consecration?” “Why did Sister Lucia state in an interview after the 1984 consecration that Russia had not been consecrated according to Our Lady’s wishes?” All of these, and more, are important questions. If heaven gives a command, backed up by the Miracle of the Sun, and we choose not to obey it, it should not be shocking if the results foretold by Our Lady occur, as they seem to be and very well could continue to be in the near future.
God bless.