Cynical Resistors 2d - The Remnant article that started the 'discussion'

JMJ

For reference here's the section of the Remnant article, that raised the objections.

P^3

When the Angel disappeared, along with the Chalice, Francisco asked his older cousin, Lucia, whether he and his sister had received Holy Communion since they did not receive a Host. Lucia affirmed that they did indeed receive Holy Communion. Lucia responded correctly since in either the Sacred Host or in the Precious Blood, Jesus is really and truly entirely Present. This confirms the centuries-old practice of receiving only the Consecrated Host at a Traditional Latin Mass. It confirms that our Eucharistic Lord is really and truly Present in His Body, Blood, Soul and Divinity in the Host alone. One does not have to “drink from the cup,” as they now say, in order to receive the Precious Blood of Christ, as it is contained in the Sacred Host.
Lucia’s answer, as well as the Angel’s words, are reflections of Chapter III of the Thirteenth Session of the Council of Trent, which stated: “ … this faith has ever been in the Church of God, that, immediately after the Consecration, the veritable Body of our Lord, and His veritable Blood, together with His Soul and Divinity, are under the species of bread and wine; but the Body indeed under the species of bread, and the Blood under the species of wine, by the force of the words; but the Body itself under the species of wine, and the Blood under the species of bread, and the soul under both, by the force of that natural connection and concomitancy whereby the parts of Christ our Lord, Who hath now risen from the dead, to die no more, are united together; and the Divinity, furthermore, on account of the admirable hypostatical union thereof with His Body and Soul. Wherefore it is most true, that as much is contained under either species as under both; for Christ whole and entire is under the species of bread, and under any part whatsoever of that species; likewise the whole (Christ) is under the species of wine, and under the parts thereof.”
The Thirteenth Session of the Council of Trent, Chapter IV, decrees that at the consecration of the Holy Sacrifice of the Mass, “… a conversion is made of the whole substance of bread into the substance of the Body of Christ Our Lord, and the whole substance of wine into the substance of His Blood; which conversion is, by the Holy Catholic Church, suitably and properly called Transubstantiation.” Nevertheless, in the context of Trent Session Thirteen, Chapter III: Jesus Christ is really and truly Present: Body, Blood, Soul, and Divinity in either species, as affirmed by the Fatima Message.
But then, why did the Angel give the Precious Blood to Jacinta and Francisco? The teaching in the Fatima Message was not just for Latin Rite Catholics but for Eastern Rite Catholics as well, especially those in what would become the Soviet Union, who would soon find their Holy Catholic Faith threatened by the errors of Russia – as Our Lady would foretell on July 13, 1917. In the Eastern Rites, young children make their First Holy Communion as infants at the time of their Baptism by receiving a drop of the Precious Blood in the form of Wine. After that, as they are growing up and are too young to receive Jesus in the form of Bread, the Priest gives them a drop of the Precious Blood with the tiny spoon used to administer Holy Communion under both species to those who are of age, as is the custom in the Byzantine Catholic Rite.
There is nothing wrong with the Eastern-Rite Catholic tradition of the Priest giving the Consecrated Bread mingled with Consecrated Wine on a small spoon directly into the mouth of the Communicant. In his classic booklet, Communion Under Both Kinds: An Ecumenical Surrender, Michael Davies begins by saying: “There is no theological objection to the laity receiving Holy Communion under both kinds (sub utraque specie). The controversy on this topic was initiated by those who claimed that there is a theological objection to the reception of Holy Communion under one kind only.” It should be noted that the misguided insistence on the necessity of the laity receiving Holy Communion under both species was a basis for the 15th century Hussite Heresy.Courtesy of the Remnant

Auctorem Fidei

Can the SSPX be right about the Novus Ordo? Revision: Feb 11, 2013 On another web forum, I was engaged in a rather heated discussion about the documents of Vatican II.

Morning and Evening and other sundry Prayers

+ JMJ Along the theme of P^3 (Prayer, Penance, Patience), and for my own reference ... here is a collection of Morning and Evening prayers from the Ideal Daily Missal along with some additional prayers. In this crisis of the Church, I do not think it is possible to do too much prayer, penance and have patience. P^3

What the heck is a congregation of "Pontifical Right"

+ JMJ In a discussion with a friend the question occurred to me that I didn't actually know was is involved in being a religious order of 'pontifical right'. I had a vague notion that this meant they reported to Rome as opposed to the local diocese. I'm also aware that, according to the accounts I have heard, the Archbishop received 'praise' and the written direction to incardinate priests directly into the SSPX. This is interesting because it implies that the SSPX priests were no longer required to incardinate in the local diocese but in the SSPX. This is something that belongs to an order of 'pontifical right'. Anyway here's some definitions: Di diritto pontificio is the Italian term for “of pontifical right” . It is given to the ecclesiastical institutions (the religious and secular institutes, societies of apostolic life) either created by the Holy See or approved by it with the formal decree, known by its Latin name, Decretu

Comparision of the Tridentine, Cranmer and Novus Ordo Masses

+ JMJ I downloaded the comparison that was linked in the previous article on the mass (here) . ... a very good reference! P^3 From: Whispers of Restoration (available at this link) . CHARTING LITURGICAL CHANGE Comparing the 1962 Ordinary of the Roman Mass to changes made during the Anglican Schism; Compared in turn to changes adopted in the creation of Pope Paul VI’s Mass in 1969 The chart on the reverse is a concise comparison of certain ritual differences between three historical rites for the celebration of the Catholic Mass Vetus Ordo: “Old Order,” the Roman Rite of Mass as contained in the 1962 Missal, often referred to as the “Traditional Latin Mass.”The Ordinary of this Mass is that of Pope St. Pius V (1570) following the Council of Trent (1545-63), hence the occasional moniker “Tridentine Mass.” However, Trent only consolidated and codified the Roman Rite already in use at that time; its essential form dates to Pope St. Gregory the Great (+604), in whose time the R

Catholic Culture - The Edgar Schein Model Analysis of the Pre and Post Conciliar Culture

+ JMJ So ... I was thinking ... I've used Edgar Schein's (RIP) organizational cultural model (link ) in my research ... why not apply it in a comparison between the Catholic Organizational Culture - PRE and POST Second Vatican Culture? Of course, this will be from my own perspective, I'm certain that others will think differently. 😁 Also, apologies for a rather long article. Graphic: https://mutomorro.com/edgar-scheins-culture-model/ Below is a quick mapping of the cultural factors that I could think of. Since the Church is vast and composed of millions of Souls, it is necessarily a limited cultural map. Yet, I think it will still be useful to assess what has changed since the Second Vatican Council. Additional Reading: 5 enduring management ideas from MIT Sloan’s Edgar Schein | MIT Sloan Artifacts Artifacts are tangible and observable aspects of the culture being examined. All organizations have them. Walmart has their Walmart chant, Charismatics have their spe

Tradicat

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