Monday, January 15, 2018

Pro Tridentina (Malta) on LinkedIn.

Image result for linkedin
Pro Tridentina (Malta) is now on LinkedIn. LinkedIn is a business- and employment-oriented social networking service that operates via websites and mobile apps. The aim is to use this medium to organise Tridentine Masses on a regular basis, in particular in the South of Malta and Gozo. Contact us on:

Thursday, January 4, 2018

Maltese bishop who loved the Tridentine Mass dies


With sadness we announce the death of  Bishop Francis George Adeodatus Micallef, O.C.D., Vicar Apostolic Emeritus of Kuwait, in Malta, who died yesterday, aged 89. As Pro Tridentina (Malta) had reported some years ago, Bishop Micallef was one of the 2 Maltese bishops who have said the Tridentine Mass since Summorum Pontificum. Following is a short biography of this great man, taken from Dictionary of Maltese Biographies, by Michael J. Schiavone:
Micallef was born at Birkirkara and studied at the Lyceum. At the age of 18 he joined the Discalced Carmelites. Between 1950 and 1955 Micallef studied theology in Rome and obtained his licentiate in theology. In 1970 Micallef was elected provincial of the Maltese Discalced Carmelites. In 1973 he served as superior of an international community in Rome until November 1981, when he was appointed apostolic vicar for Kuwait.
Micallef was consecrated bishop by John Paul II at St Peter's Basilica on 6 January 1982. Micallef was the only Catholic bishop in Kuwait during the invasion by Iraq in August 1990, and he was the sole link with the Holy See during this period.

Monday, January 1, 2018

The Dangers of Traditional Catholic Isolation in Malta

Messa-in-latino 2
Holy Mass is not for the elite but for all people of good will.
After the promulgation of Pope Benedict XVI’s Summorum Pontificum, many in Malta began to re-discover, not only the traditional Latin Mass, but also pre-Vatican II morals and teachings.  And they wanted more of it.  Pro Tridentina (Malta) was a catalyst in all this, and its efforts were emulated by other individuals. Some seminarians also approached the group but wanted to remain 'in hiding' so to speak, for fear of harassment by the Church. 

People began to go to the Tridentine Mass when it was available, or to the Novus Ordo Mass that retained a vestige of traditional Catholicism. Women began to wear a veil at Church and began to dress a little more modest when they went to Holy Mass. Men went well dressed, not in their t-shirts and shorts.

Afterwards, some began to just go to the Tridentine Mass because they had experienced the liturgical abuse and were tired of it.  They wanted something deeper and more reverent.  They studied how the Catholic Church was before and after Vatican II and were saddened by the ‘disorientation’ of most Catholics.  Then they discovered that the Novus Ordo Mass was made up, unlike all the other Rites in the history or the Catholic Church.

So far so good. But then, isolation came in.  Contrary to what Pro Tridentina (Malta) had worked for, some former members began to see themselves as the fortunate Catholics who now know the truth about the Mass and Vatican II.  They now perceive all the Novus Ordo Catholics as ignorant and wrong.

Another group now encourages these people to stop talking with Novus Ordo Catholics, or going to their events, because of all the evil activities that go along with these gatherings, (bad music, drinking, dressing scantly and dancing).  They do not want to support their perceived immoral lifestyles by hanging around these people.  They also see Novus Ordo people as extremist and fanatics. 

This can be a dangerous isolation.  This has already happened in Malta, as is the case with the St. Athanasius ICC or when one becomes a sedevacantist. The Catholic Church in Malta has to monitor such groups - even those that pretend to obey the Archbishop of Malta -  and alert the faithful accordingly. Why are we urging such a course of action, when Pro Tridentina (Malta) and many of its members suffered directly by the actions of the Maltese Curia?

Because almost every sedevacantist, and member of these groups, feel that all people in the institutional Catholic Church are bad, and even some say that they going to hell. Heading towards the sedevacantist position is a very perilous path that could end in complete isolation without a Mass to attend or a priest to administer sacraments.
    Pro Tridentina (Malta) believes in staying in the canonical Catholic Church, no matter how bad the Pope, bishops, priests, religious may be.  Since its founding in 2007, it believes in reforming the Church from within, as extremely difficult as that may be. And it will continue to criticise where it sees wrongdoing by people in the Church.

    Pro Tridentina (Malta) does not feel superior to Novus Ordo Catholics. Its former first President used to say in fact that we should rather think that God led us to tradition because we are so wicked that we otherwise might not be able to save our souls. Still,  as well as there being traditional Catholics who tend towards isolationism, there are also modernist Catholics who tend towards rejection, demonisation and mockery of traditional Catholics.

    Friday, December 29, 2017

    Recalling the liturgical changes of the 1960s

    The changes in the liturgy began in the 1950s, with the revision of Holy Week and the first simplification of the rubrics in 1955. A further simplification occurred in 1961, leading to the publication of the 1962 Missal. Those changes set the stage for what was to follow, especially after Sacrosanctum Concilium.
    The imprudence with Sacrosanctum Concilium which called for “noble simplicity” and for the rites to be “simplified”, without specifying what exactly that should entail, in my opinion, ensured that chaos was to follow. The transitional period before the implementation of the so-called Missa Normativa, which became the Novus Ordo Missae, had in fact many revisions.

    Mass around 1965.
    The 1962 Missal, still in use to this day by traditional Catholics, started being changed almost immediately. In 1963, changes eliminated the Prayers at the Foot of the Altar, and eliminated the Last Gospel.

    Massive changes occurred on Advent Sunday of 1965 in several places around the globe, including:
    • portable altars were put up in front of high altars.
    • Introits, collects, the entire ordinary, and the Lord’s Prayer switched to the vernacular. From the Preface through the Canon, things remained in Latin.
    • the Offertory Procession was inserted into the Mass.
    • the Prayers of the Faithful were also.
    • Sacred music started being supplanted.
    In 1967, the Canon, that most untranslatable prayer, which was expected to be retained in Latin was put in the vernacular.

    Concurrent with the changes in liturgy came a lessening in discipline. Many priests in many churches told people not to worry if they missed Mass, supposedly because the Spirit of the Vatican Council II was throwing off the past rigidity.

    The changes continued as more came into the liturgy. Communion in the hand, standing for Communion and the demolition of sanctuaries followed, along with anticipatory Masses on Saturday. A new set of variations to the order of Mass was issued in May 1967, following those implemented in March 1965. 

    Although Sacrosanctum Concilium insisted to “let the use of the Latin language be preserved... Gregorian chant as specially suited to the Roman liturgy ... should be given pride of place in liturgical services” was now de facto almost entirely thrown off.
    Pro Tridentina (Malta), on the eve of 2018, will anxiously be waiting for the changes aimed at the 1962 Roman Missal, which this Blog had exclusively brought to the attention of the traditional Catholics worldwide some months ago.

    Sunday, November 26, 2017

    Another Augustinian blunder...

    Following what was an apparent liturgical abuse by the Augustinians in Valletta (although this Blog received a clarification from the parish priest) we thought that - perhaps - the Augustinians in Malta were traditional when compared to other orders.

    Alas, we were wrong. A reader sent us this blasphemous video which shows models dressed as "colourful nuns" dancing and messing inside a church and a convent.

    It transpires that this video was shot in the Augustinian Church and convent in Rabat, Malta. The musical group itself thanked  "The Augustinan Cloister" (sic. - whoever they may be).

    It seems therefore that the Church in Malta is indulging more and more in a consumeristic way of life, as we outlined earlier this year.
    Pseudo-dancing nuns used in a Maltese musical video by the band The Travellers.

    Wednesday, November 15, 2017

    The Church in Malta's tacit approval of post Amoris Laetitia society

    According to the Times of Malta of last Friday, former Maltese priest Vanni Xuereb stated that:
    "I had mixed feelings when Archbishop Charles Scicluna asked me to form part of a national delegation that would be taking part in the (Re)Thinking Europe dialogue organised at the Vatican by the Commission of Bishops’ Conferences of the EU (COMECE) and the Holy See to mark the 60th anniversary of the signing of the Treaty of Rome which established the European Economic Community."
    Further on, he said:
    "Undoubtedly, the highlight of the dialogue was the address by Pope Francis who, after his speech, greeted all participants individually. It was my first-ever close personal encounter with him. I have also had the privilege to meet both his immediate predecessors, however, on a personal note, this was the most meaningful since it is thanks to Pope Francis that I can still somehow identify with the Catholic Church.
    At a moment in time when I felt I was drifting away because of what I was perceiving as an increasing irrelevance of the Church, this Pope has shown that there is a different way of being Church – one that is inclusive rather than exclusive."
    According to slain journalist Daphne Caruana Galizia, the former Fr Vanni Xuereb now lives with another person who has a son. This would explain his comment concerning Pope Francis but also his perceived distaste of Benedict XVI and Saint John Paul II.
    One hopes that the Catholic Church in Malta is not going to step any further in the post-Amoris Laetitia world. Already enough damage is being done by the easy granting of Catholic 'divorces' nowadays. So why would a former priest be considered as the best person that the Catholic Church in Malta could choose to represent it? No doubt that Xuereb is very knowledgeable about the EU but such a choice still seems inappropriate in our point of view.

    Friday, November 10, 2017

    A sustained attack in Malta on those in favour of the Tridentine Mass - 4

    Original Sunday Times of Malta

    Poor translations of the liturgy

    The essence of the liturgy is the meeting of God’s People with God without barriers, to communicate with Him… and not through a dead language, or tortuous or anachronistic translations of it.
    The essence of the liturgy is the meeting of God’s People with God without barriers, to communicate with Him… and not through a dead language, or tortuous or anachronistic translations of it.
    On March 28, 2001, the Congregation for Divine Worship and the Discipline of the Sacraments issued the fifth instruction “for the right implementation of the Constitution on the Sacred Liturgy of the Second Vatican Council” on the use of vernacular languages in the publication of the books of the Roman liturgy.
    The document was given the awesome title of Liturgiam Authenticam, that is, authentic liturgy.
    While the title is awesome, the rest is very disappointing; it smells of an ideology rather the “odour of the sheep”. Rather than spelling out what should be done in the liturgy so that the People of God could fully participate – in mind, heart and soul – in the highest act of adoration, Liturgiam Authenticam gave directives on how liturgical texts should be translated (or transliterated) from the Latin to local languages.
    ‘Mind your language’ would have been a more apt title for the document! In my view, LA has sidelined the express word of Vatican II, that “since the use of the mother tongue, whether in the Mass, the administration of the sacraments, or other parts of the liturgy, frequently may be of great advantage to the people, the limits of its employment may be extended. This will apply in the first place to the readings and directives, and to some of the prayers and chants, according to the regulations on this matter to be laid down separately in subsequent chapters”. (Sacrosanctum Concilium, art. 36).
    And this is what happened in the Church in the early decades after Vatican II: the usage of local languages was extended. The anti-pastoral results of the directives given by LA can be clearly seen in the Congregation’s imposition of the English translation of the Mass.
    Six years had been spent by US bishops to revise the Lectionary, the Scripture readings used in Mass, but a Vatican-appointed committee intervened to short-circuit those efforts.
    Pope Francis’s correction of Cardinal Sarah shows that Vatican II is his ‘sure compass’.
    Isn’t it mind-boggling that years before Vatican II, bishops had the authority to approve a translation of the Bible – the inspired Word of God – but did not have the final authority in approving the translation of the liturgical text, which, apart from the quotations from the Scriptures, cannot be called inspired books.
    In an interview, Pope Francis openly articulated his misgivings about liturgical traditionalists: “I always try to understand what’s behind the people who are too young to have lived the pre-conciliar liturgy but who want it.
    Sometimes I’ve found myself in front of people who are too strict, who have a rigid attitude. And I wonder: How come such rigidity? Dig, dig, this rigidity always hides something: insecurity, sometimes even more... Rigidity is defensive. True love is not rigid.”
    The essence of the liturgy is the meeting of God’s People with God without barriers, to communicate with Him “through Him, and with Him, and in Him… in the unity of the Holy Spirit”, and not through a dead (even if classical and perhaps ecclesiastical) language, or tortuous or anachronistic translations of it.
    In 2014, Georgetown University’s Centre for Applied Research in the Apostolate released a study that found 75 per cent of leaders at American churches said that the new translation is “awkward and distracting”, 50 per cent said it “urgently needs to be revised” and the clergy widely rejected the new translations.
    In keeping with the medieval axiom Sacramenta sunt propter hominess (‘Sacraments are for the people’), logically one ought to stress the supremacy of people over rites, rituals and languages. This is why Pope Francis recently issued the motu proprio Magnum Principium (‘The Great Principle’) giving more control to national bishops’ conferences over the translation of liturgical texts, thus bringing a realignment with Vatican II’s intent.
    The importance of Magnum Principium can be evidenced by the unprecedented letter by Pope Francis which publicly corrects an article by Cardinal Robert Sarah about the changes the Magnum Principium introduced as to how the Catholic Church’s liturgies are to be translated from the original Latin into local languages.
    The Pope had, in fact, revised some of the translation norms established by LA. Pope Francis’s correction of Cardinal Sarah shows that Vatican II is his ‘sure compass’. So should it be for all bishops, clergy and faithful.
    Fr Joe Inguanez, a sociologist, is executive director of Discern.

    Friday, October 20, 2017

    How the ordinary form of the Mass can “enrich” the extraordinary form

    Following our scoop on liturgical changes expected in 2018, the post was given a wide publicity, most of which agreed that the possibility exits. Others, in particular Rorate Caeli (see here and here) and Fr Z tried to mock this Blog.


    We do not recall any outcry to this article that is being reproduced hereunder. This shows that 'preparation' has been already in the pipeline for some months, at least. We all know the way things are done ... first an innocuous article appears and afterwards, provided there are no reactions the reform starts taking place...


    How the ordinary form of the Mass can “enrich” the extraordinary form

    In Summorum Pontificum, Pope Benedict hoped the celebration of the extraordinary and ordinary forms of the Mass would be “mutually enriching.” So what healthier elements of the ordinary form might benefit the extraordinary?

    In 2007, Pope Benedict XVI issued his motu proprio Summorum Pontificum (SP), in which he gave broader scope to the earlier permissions of Pope John Paul II regarding the celebration of Holy Mass according to the Missale Romanum of 1962. In the Pope’s accompanying letter to the bishops of the Catholic world, he expressed the conviction that the availability of the older rite (now to be called the “extraordinary form”) would be “mutually enriching” for the extraordinary form and for the “ordinary” form of the Mass. It would appear that the Pontiff was looking toward an organic process, whereby a “new and improved” form of the Roman Mass would result. Many priests and liturgists have identified various elements of the extraordinary form (EF) which would be helpful in shoring up the “sacrality” of the ordinary form (OF). When the conversation turns to how the OF could provide a positive influence on the EF, it is not uncommon to hear serious doubts raised that this could be the case. That response puts me in mind of the famous rhetorical (and probably sarcastic) question of Tertullian when pressed to consider the value of philosophy to theology: “What has Athens to do with Jerusalem?”
    Since the promulgation of SP, when I celebrate according to the EF, thoughts about useful adaptations surface. I suspect that many of these thoughts of mine were likewise in the minds of the Fathers of Vatican II, whose very first document was their Constitution on the Sacred Liturgy, Sacrosanctum Concilium (SC). That document provided a theological framework for liturgical renewal, born of the liturgical movement spanning almost a century in the lead-up to Vatican II. In addition to the theological basis, the bishops also identified areas where modification and development were needed; it should be noted that SC obtained near-unanimous approval (including that of Archbishop Marcel Lefebvre). To be sure, much of what emerged in 1970 (and beyond) was not in the least envisioned by the Council Fathers.
    With all that said, how might the EF benefit from some of the healthier aspects of the OF?
    Adoption of the revised lectionary
    Many people do not realize that prior to Vatican II, not only did we have only a one-year Sunday cycle of readings, but we did not have any lectionary for weekdays at all! As a result, either the Sunday readings were repeated or those from the “commons” of the saints were employed. Hence, SC clearly calls for an expansion of the lectionary, putting it in the context of providing the People of God with a greater exposure to the Word of God.
    The proclamation of most of the New Testament and vast segments of the Old Testament in the current lectionary is one of the most positive achievements of the post-conciliar liturgical reform—so much so that most mainline Protestant denominations have adopted our lectionary.
    Incorporation of additional Mass formularies
    The Missal of 1970 (and subsequent editions) contains a rich collection of euchological texts, culled from the vast liturgical storehouse of the Church. Many of the orations have pedigrees dating to the fourth century. Pope Benedict in SP actually suggested the possibility of integrating those prayers into the 1962 Missal, highlighting in particular the array of beautiful prefaces that comprise the OF Missal (in contrast to the very limited number in the EF Missal).
    Expand possibilities for solemnity
    The EF has clearly defined categories for the celebration of Mass: Low Mass, Missa Cantata, Solemn Mass. The normative form is the Solemn Mass, wherein a full complement of ministers functions, along with incense and chant. The Low Mass (which, in the United States, unfortunately, was the most familiar and common liturgical experience) had none of those components. The Missa Cantata is an attempt to have at least some of the solemnity, even without all the desired ministers.
    The OF does not have such mutually exclusive categories, thus allowing for as much solemnity to be incorporated as possible. And so, even at a daily Mass with a single priest-celebrant, one can chant any and all the prayers and use incense. Regrettably, that opening is not taken advantage of very often—even on Sundays. However, it would be a good element to add to the liturgical menu of the EF.
    Elimination of duplicate recitations
    In sung Masses of the EF, the celebrant is required to recite quietly texts which are chanted by the choir and/or congregation (e.g., Introit, Gloria, Credo, Sanctus). In the celebration of Holy Mass, the priest moves in and out of various modes: at times, he prays as one of the faithful; at other times, he prays in persona Christi Capitis (“in the person of Christ the Head”). When he operates in the former mode, there is no theological reason for him not to pray the text in union with the whole assembly. Those who attend the EF will know the awkwardness of the current rubrical practice, especially when a text calls for a gesture on the part of the priest (e.g., the Sign of the Cross to end the Gloria or the genuflection during the Credo) which is not “in sync” with what is being sung because the schola/congregation have not gotten there yet.
    Restoration of Offertory Procession and Prayer of the Faithful
    Both of these rituals were specifically identified by SC as elements to be restored. The emphasis here is on “restored”; unlike some other rites introduced into the post-Vatican II liturgy, these two have a venerable tradition to them. Indeed, the intercessory prayers of the Good Friday liturgy are a witness to the antiquity of the Prayer of the Faithful. Justin Martyr is an even more ancient witness to the offertory procession.
    Re-order the dismissal rite
    The EF dismissal rite is anti-climactic, inasmuch as the priest dismisses the congregation and then bestows the blessing, followed by the Last Gospel. The OF has a more logical conclusion, in that the “Ite, missa est” is truly the last word. Perhaps the Last Gospel could be retained as an optional text, given its historical value.
    Move the “fractio”
    In the OF, the “breaking of the bread” occurs during the Agnus Dei, which is the quintessential hymn to the “Lamb who was slain.” The action and the text for this rite in the EF do not correspond to each other as well.
    Make clear that the homily is a true part of the Sacred Liturgy
    Removing the maniple and donning the biretta during the homily (along with the opening and closing Sign of the Cross) declare that the homily does not form part of the Mass; indeed, that is an “interrupter.” On the contrary, the homily is an essential part of the Sacred Liturgy. Furthermore, if it is not such, then any baptized Christian should be able to deliver it!
    Maintain the integrity of the Sanctus
    When polyphonic Masses are sung, it is not unusual for the Benedictus to be separated from the rest of the Sanctus, being sung after the Consecration. This is an obvious accommodation to the problem of a musical offering that so overshadows the liturgy itself that it cannot be performed without creating an undue delay in the celebration. If a musical composition would have that effect, it certainly comes under the condemnation of Pope Pius X’s Tra le Sollecitudini. Beyond that, if it is being used as a “filler” for the silence after the Consecration, it flies in the face of the whole rationale for an inaudible Canon, evoking a deeper sense of mystery.
    Adopt the rubrics of the OF for the Communion Rite
    If the Pater Noster is the prayer of the family of the Church to her heavenly Father, why should not the entire congregation pray it together? Of course, Pope Benedict’s norms in SP already allow for that, however, I have rarely seen the option taken. It would also make sense to have the other prayers of the Communion Rite recited audibly or chanted aloud (as in the OF), with the priest’s private preparation prayers done sotto voce (again, as in the OF).
    Face the people when addressing the people; face God when addressing God.
    We have used this formula to justify celebrating Mass ad orientem in the OF, that is, to face liturgical east from the Liturgy of the Eucharist forward. The converse is also true: when proclaiming the Scripture readings, face those to whom those texts are addressed. Whatever the historical origins of facing east for the Epistle and facing north for the Gospel at Solemn Mass, they are not truly communicative of the significance of the rite being celebrated.
    Unite the calendars of the OF and EF
    For the EF to be unable to commemorate the saints canonized since 1962 is an impoverishment—a point also raised by Pope Benedict in SP. Certain calendar changes were good (e.g., making the Solemnity of Christ the King the last Sunday of the liturgical year), while others were destructive of long-standing traditions (e.g., Epiphany, Ascension). Regardless of what one thinks of either calendar (and no calendar will ever be perfect), operating with a dual-calendar system bespeaks division, the very antithesis of what good liturgy should be.
    Modify the rubrics
    SC calls for the modification of signs and symbols that are duplicative or arcane. One thinks immediately of the multiple Signs of the Cross during the Canon. Just as the OF admits of a certain laxity, the EF can lean toward an unhealthy rigidity or rubricism. In medio stat virtus! (“Virtue stands in the middle”).
    Rename the two principal parts of the Mass
    To continue to call the first part of the Mass the “Mass of the Catechumens” is a form of the antiquarianism pilloried by Pope Pius XII in Mediator Dei. We have not been dismissing catechumens (or penitents) for centuries (except in silly parishes where baptized Christians preparing for reception into full communion are “dismissed”). The post-conciliar nomenclature is quite accurate: Liturgy of the Word/Liturgy of the Eucharist.
    These are my recommendations for “mutual enrichment” as gifts of the ordinary form to the extraordinary form. I hope this helps answer the contemporary liturgical version of Tertullian’s question.

    Wednesday, October 11, 2017

    Mind your language Fr. Z!!

    Image result for Father Zuhlsdorf

    A reader informed us about a so-called Fr. Z (photo above) who used nice language as a way of convincing people (piffle = ****). So it seems that this Blog is causing interest, which is not our raison d’être. Our aim remains that of ensuring the celebration of the Extraordinary Form of the Roman Rite in Malta and Gozo.  Having just one Tridentine Mass every Sunday evening in a small chapel in a town - Birkirkara - prone to flooding in winter is not enough. There is a huge demand but the supply is not made available. Maltese Catholics deserve better.

    Turning to "Fr. Z" (and why use a stage-name?), we reproduce his message below.

    I have had some questions about a rumor going around that dramatic changes are going to be imposed on the older, traditional Form of Roman Rite.  Someone thinks that the new Lectionary and calendar will be imposed on the 1962 Missale sometime in 2018.
    I respond: Piffle.   Even, bull piffle!
    No.  Won’t happen.
    In addition, I checked with my various peeps.  No.  Won’t happen.  Can’t happen.
    So, you can relax and stop sending me mail about this.
    The moderation queue is ON."
    This is the same character who posted this very Catholic teaching some years ago. We leave to our readers any further comments.
    Fr Z’s 2014 New Year Resolutions
    1) Do even more to support the advancement of Summorum Pontificum.
    2) Drink (sell) even more Mystic Monk Coffee.
    3) Post even more on my blog.
    4) Practice even more at the shooting range.
    5) Offer even more of my services as a preacher and lecturer.
    6) Read even more good books.
    7) Travel even more to the UK and Rome.
    8) Exercise even more.
    9) Pray even more for my benefactors.
    10) Cause even more “chaos” … as Pope Francis asked me to. ¡Vaya Lío!
    As a corollary to #4 I am going to build an AR-15 from scratch.
    (“Fr Z’s 2014 New Year’s Resolutions”Fr. Z’s Blog, Jan. 3, 2014)

    Rorate - Who is insulting who?

    Image result for rorate caeli

    The latest Tweet from Rorate states:

    "Now, being insulted because we try to prevent Fake News from being spread. Fine. Those followers who like Fake News: just don't follow us."

    For ease of reference, we are reproducing the previous post from this Blog. We leave to the readers to decide who is insulting who.


    One of the best sources on the internet for traditional Catholic news has debunked our previous post. They tweeted:
    "We don't believe in this, period. Let all who know sources in Rome check it with them, but it seems fishy to us: "

    Later on, they re-tweeted:

    "Ok, checked with our main Roman sources, and our suspicions were founded -- the best called it "hogwash" and "not true at all"."
    Our sources are reliable and Rorate Caeli should know better before trying to denigrate what is after all true.  The funny thing is that one of their "main sources" contacted us this morning, telling us that he was surprised by Rorate's message and his paternalistic tone. Apparently this person from Rorate is a British national.

    But, on one thing we agree with Rorate, check your sources in Rome and you will get confirmation, sooner or later. It would be better if traditional Catholics co-operate together, rather than trying to denigrate other websites, just because sometimes news are published before they obtain them.

    Monday, October 9, 2017

    Rorate Caeli - Time will prove us right!

    Image result for rorate caeli

    One of the best sources on the internet for traditional Catholic news has debunked our previous post. They tweeted:
    "We don't believe in this, period. Let all who know sources in Rome check it with them, but it seems fishy to us: "

    Later on, they re-tweeted:

    "Ok, checked with our main Roman sources, and our suspicions were founded -- the best called it "hogwash" and "not true at all"."
    Our sources are reliable and Rorate Caeli should know better before trying to denigrate what is after all true.  The funny thing is that one of their "main sources" contacted us this morning, telling us that he was surprised by Rorate's message and his paternalistic tone. Apparently this person from Rorate is a British national.

    But, on one thing we agree with Rorate, check your sources in Rome and you will get confirmation, sooner or later. It would be better if traditional Catholics co-operate together, rather than trying to denigrate other websites, just because sometimes news are published before they obtain them.
    And all that our friends at Rorate had to do was contact this Blog.

    Sunday, October 8, 2017

    Breaking News: Massive liturgical changes expected in 2018!

    Image result for "roman missal 1962"
    Reliable sources close to the Holy See have indicated that sometime in the second half of 2018, the Novus Ordo Lectionary and Calendar are to be imposed upon the Extraordinary Form of the Roman Mass. 

    The new Roman Missal will become available on the First Sunday of Advent 2018 but the Vatican will allow a two-year period to phase it in. These changes are expected to be much more drastic than what was envisaged in Universae Ecclesiae that states:
    25. New saints and certain of the new prefaces can and ought to be inserted into the 1962 Missal, according to provisions which will be indicated subsequently. (emphasis ours)
    The Vatican approved societies and institutes, such as the Fraternity of Saint Peter and the Institute of Christ the King, will likely apply for exemptions, but all requests are expected to be turned down. The only exception seems to be the SSPX, which might be granted a temporary exemption, to ensure that an agreement is reached between the SSPX and Rome.  However, if the exemption granted will be of a temporary nature, more SSPX priests are expected to join the so-called Resistance (formerly known as SSPX-SO) under Bishop Richard Williamson and more will go independent.This would make the traditional Catholic movement more fragmented than ever before.

    Thursday, October 5, 2017

    What went wrong in the traditional Catholic movement in Malta (Part 5)

    Immediately after Pro Tridentina (Malta) was founded, its archivist Anthony Mangion, nearly secured the possibility to have the Oratory of the Congregation of the Onorati in Valletta available to the organisation for the regular celebration of the Tridentine Mass. At this stage, it is useful to give some information about this place.
    The Oratory annexed to the Church of the Jesuits belongs to the Congregation of the Onorati founded in 1600 by the Knights of St John. The chapel is dedicated to the Blessed Virgin Mary and the relics of St. Onorata are kept under the Main Altar. This present oratory was built at the expense of the Congregation in 1658 and replaces a previous one.
    The Servant of God Fr. Giuseppe De Piro (1877 - 1933), founder of the once traditional Catholic M.S.S.P. (to see how much it has deviated, refer to this and this article) was once a member of the Congregazione degli Onorati.
    Back to present times, there was opposition to this idea from the local church authorities, although it never became clear whether the then Archbishop of Malta, Paul Cremona, was himself against this initiative.

    Unfortunately, nowadays the oratory is being used most of the year as a warehouse, as can be seen in the photos above. The first test for the Catholic Church in Malta to show its filial obedience to Pope Benedict XVI's Summorum Pontificum failed miserably.

    Thursday, September 21, 2017

    Leo Darroch's FIUV History: Una Voce

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    Note: The author is a great friend of Malta and he assisted Pro Tridentina (Malta) a lot during his FIUV Presidency.

    Here is a unique contribution to modern Catholic literature. Leo Darroch presents in chronological order a factual history, fully referenced, of the work of the Foederatio Internationalis Una Voce, a movement of lay people formed after the sudden and insensitive enforcement of Novus Ordo Missae. It is the first fully documented account of the decades-long struggle for the preservation of the traditional rite of the Mass in the face of unrelenting opposition from the bishops of the Church.
    The Right Honourable Lord Gill (Patron of the Latin Mass Society)

    With his masterly present work, Leo Darroch, the former President of the FIUV, has given to the present and the future generations of Catholics a valuable documentation of the glorious history of the noble battle of intrepid lay faithful, who were committed to the restoration of the perennial liturgical sense of the Church. It was the battle of good sons and daughters for the honour and beauty of their mother, the Church. May the present book receive a wide diffusion and contribute in its readers a deeper appreciation of the perennial liturgical treasure of the Church, which is the classical Roman Rite.

    Rt Rev. Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana

    A renaissance will come: asceticism and adoration as the mainspring of direct total dedication to Christ will return. Confraternities of priests, vowed to celibacy and to an intense life of prayer and meditation will be formed. Religious will regroup themselves into houses of ‘strict observance’. A new form of ‘Liturgical Movement’ will come into being, led by young priests and attracting mainly young people… It is vitally important that these new priests and religious, these new young people
    with ardent hearts, should find—if only in a corner of the rambling mansion of the Church—the treasure of a truly sacred liturgy still glowing softly in the night.

    Dr Eric de Saventhem, Founding President of the International Federation Una Voce, speaking in New York in June 1970 at the first General Assembly of Una Voce in the United States.

    Leo Darroch joined the Latin Mass Society in the 1970s, was elected to the Committee in 1986 and served for more than 25 years. He was deputy Chairman to Chris Inman for a few years in the 1990s, during which time he converted the old style LMS bulletins - which were A4 typed sheets - into the magazine format we now have and was the Editor until November 2000.

    He was elected to the Council of the FIUV in 1999. He was appointed FIUV Secretary in 2001 under the presidency of Michael Davies, and served as President from 2007–2013. The book can be bought here.

    Wednesday, September 20, 2017

    New FIUV Council 2017 - 2019

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    Last week, in Rome, the Foederatio Internationalis Una Voce (FIUV) elected (or re-elects) the Council. Here is the full list of Officers and Council members of the FIUV for the next two years.

    President: Felipe Alanís Suárez  (Una Voce México)

    President d'Honneur: Jacques Dhaussy (Una Voce France)

    Vice Presidents: Patrick Banken (Una Voce France) and Jack Oostveen (Ecclesia Dei Delft, The Netherlands)

    Secretary: Joseph Shaw (Latin Mass Society, England and Wales)
    Treasurer: Monika Rheinschmitt (Pro Missa Tridentina, Germany)

    Oleg-Michael Martynov (Una Voce Russia)
    Jarosław Syrkiewicz (Una Voce Polonia)
    Derik Castillo (Una Voce México)
    Andris Amolins (Una Voce Latvija)
    Eduardo Colón (Una Voce Puerto Rico)
    Fabio Marino (Una Voce Italia)
    Egons Morales Piña (Una Voce Casablanca, Chile)
    Once again, Pro Tridentina (Malta) was not in a position to attend or nominate a candidate for the Council. Unfortunately, the current situation in the organisation does not help. There was one Maltese FIUV Councillor, former Pro Tridentina (Malta) President Godwin Xuereb, who served between November 2009 - January 2012 and December 2012 - October 2015. In 2013 the same Councillor was also Assistant Treasurer of the FIUV.