Tired of the way things are going

[benedictgal]

See, this is what I don’t get; I refer to several movements and you say “Your logic is trying to use these movements to justify bad practices”, yet in the same paragraph you site BXVI’s handling of the Neocatechumenal movement as a situation.

Which is it?

Also, I find people being pretty charitable towards you and your opinions. Just because someone disagrees with what you’re saying doesn’t mean they’re being insulting, it means they disagree with you

There is nothing inconsistent with what I have said. Your posts argue that just because a movement is approved by the Church, that means that everything they do, including the celebration of the liturgy, is okay, too.

What I cited was an example of how that is not always the case. A movement can have canonical status and still not celebrate the liturgy according to the guidelines of the Church. Your posts seem to disregard that aspect.

As another example we have LifeTeen. There were serious abuses with the movement’s liturgical practices, including having the kids gather around the altar during the Liturgy of the Eucharist, using unapproved text for the dismissal and, according to a report published in the Adoremus bulletin:

“make sure the music does not in any way detract from the action at the altar, ambo or chair”.

While some may not like the Adoremus Bulletin, they are quite reliable and have a good relationship with the CDWDS; thus, they would not publish something that is inaccurate.

Furthermore, we also have the document that the Congregation for the Doctrine of the Faith issued concerning healing Masses in the year 2000. In this Instruction on Prayers for Healing, the former Joseph Cardinal Ratzinger writes that:

Art. 3 * § 1. Liturgical prayers for healing are celebrated according to the rite prescribed in the Ordo benedictionis infirmorum of the Rituale Romanum (28) and with the proper sacred vestments indicated therein.

§ 2. In conformity with what is stated in the Praenotanda, V., De aptationibus quae Conferentiae Episcoporum competunt (29) of the same Rituale Romanum, Conferences of Bishops may introduce those adaptations to the Rite of Blessings of the Sick which are held to be pastorally useful or possibly necessary, after prior review by the Apostolic See.

Art. 4 * § 1. The Diocesan Bishop has the right to issue norms for his particular Church regarding liturgical services of healing, following can. 838 § 4.

§ 2. Those who prepare liturgical services of healing must follow these norms in the celebration of such services.

§ 3. Permission to hold such services must be explicitly given, even if they are organized by Bishops or Cardinals, or include such as participants. Given a just and proportionate reason, the Diocesan Bishop has the right to forbid even the participation of an individual Bishop.

Art. 5 * § 1. Non-liturgical prayers for healing are distinct from liturgical celebrations, as gatherings for prayer or for reading of the word of God; these also fall under the vigilance of the local Ordinary in accordance with can. 839 § 2.

§ 2. Confusion between such free non-liturgical prayer meetings and liturgical celebrations properly so-called is to be carefully avoided.

§ 3. Anything resembling hysteria, artificiality, theatricality or sensationalism, above all on the part of those who are in charge of such gatherings, must not take place.

Art. 6 * The use of means of communication (in particular, television) in connection with prayers for healing, falls under the vigilance of the Diocesan Bishop in conformity with can. 823 and the norms established by the Congregation for the Doctrine of the Faith in the Instruction of March 30, 1992.(30)

Even though the document does not outright refer to music nor to the Charismatic group in paricular (although these kind of “healing liturgies” do form a part of what they do, it is further proof that the Holy See has sought fit to regulate the liturgies that movements use when the situation gets out of hand.