REASONS FOR sedevacantisti
In this article we want to refute the arguments put forward in the No. 52 de The Catholic Tradition devoted exclusively to criticism of sedevacantism. The author mixes the sedevacantisti with those arguments advanced by members of the thesis that Cassiciacum (1) who admit the validity of the conclaves of Paul VI and John Paul II, while recognizing the elected popes only as material and non-formal, occupants of law the Roman See.
Without wishing to give rise to a sterile polemic, but to clarify the terms of the problem, we feel obliged to respond to the objections and arguments made in relation to that number sedevacantism. Do not re-present here sull'eresia demonstrations of the "conciliar popes" but we will just deal with the issues proposed by the author of the article Catholic Tradition.
Firstly we must consider that the entire article was prepared aseptically and completely divorced from reality.
The anonymous author or authors do not take into account the least two main arguments that allow sedevacantisti to support their position is:
1) Due submission to the Roman Pontiff; obligation is already defined by Boniface VIII in the Bull "Unam Sanctam" which states that: "... It is absolutely necessary for salvation for every human creature be subjected to the Roman Pontiff" (DS. 875)
2) The infallibility of the Church and the pope's secondary object of the Magisterium; Part of this object, among other things: the infallibility of the universal laws, disciplinary and liturgical promulgated by the supreme ecclesiastical authority and duties to the whole Church, and yet the canonization of saints (2).
Relatively secondary object of the Magisterium, to include confirmation of the claims some excerpts from the Magisterium of the Church and the Roman Pontiffs, who teach that the infallibility should not be restricted only to the solemn definitions of the Church or the definitions ex cathedra. Such acts of the Magisterium also condemn those who claim to want to explore the teaching of the Roman Pontiff. Following confirmation of the claim in the footsteps of some theologians Key:
The Magisterium
The First Vatican Council, Apostolic Constitution Pastor Aeternus condemns those who say that the Roman Pontiff: "The Roman pontiff the supreme power of jurisdiction not only in matters concerning faith and morals, but also in what concerns the discipline and government of the Church spread throughout the land." (DS 3064) (3).
Pious VI, Bubble Auctorem fidei 28 August 1794 (Pistoia condemnation of confabulation), DS. 2678: The 78th proposition of the Synod of Pistoia is qualified "As for the generality of hugs and words described above for discussion with the discipline established and approved by the Church, as if the Church is led by the Spirit of God, could establish a discipline, not only useless and more burdensome than Christian freedom can endure, but also dangerous, harmful, and that leads to superstition and materialism " and condemned as "False, rash, scandalous, harmful, offensive to pious ears, insulting to the Church and the Spirit of God from which it is conducted, at least erroneous' (4).
Leo XII Encyclical Quo gravioraOf March 13, 1825, teaches in this regard"Perhaps the Church, which is the pillar and foundation of truth and manifestly received without interruption by the Holy Spirit to teach all truth, may order, grant, permit something that was directed at the detriment to salvation souls and contempt and ruin of a sacrament instituted by our Lord Jesus Christ? ".
Pious IX Encyclical Quae in patriachatuOf September 1, 1876 states: "What is, in fact, proclaimed the Catholic dogma of the primacy of blessed Peter and his successors, and have released many statements of Catholic faith ed'ubbidienza to the Apostolic See, then when the facts clearly contradict the words? Becomes even less excusable perhaps stubbornness, as it recognizes the obligation of dutiful obedience? And yet, perhaps the authority of the Apostolic See does not extend enough to decree that has been prepared by us? Or maybe just have faith in communion with it, without submission and obedience? These things can not be attained if you want to consider saving the Catholic faith. (...)
And this, Venerable Brothers and beloved sons, that obedience must pay or deny the Apostolic See is to recognize its supreme authority even in your churches, not only for what concerns the faith, but also with regard to discipline, those who have denied he is a heretic (Quam negaverit here, haereticus east) but those who have refused, and stubbornly refuse to obey, is worthy of anathema anathema (agnoverit true here, eique obey contumaciter detrectet, Anathema dignus) ".
Leo XIII stated in the letter Testem benevolentiae 22 January 1899 "And witness the history of all past ages that this Apostolic See, which was given not only the teaching but also the supreme government of the whole Church, but remained constant during the same dogma, in the same direction and same opinion "(Const. Dei Filius), and was always used to adjust the way of living like this, except that the divine law, customs, and never neglected the needs of such diversity of peoples, which it embraces. And, if the salvation of souls requires it, who will doubt that even now will not make the same? It is true that this decision is not for the arbitrariness of individual men, who mostly are deceived by an appearance of righteousness, but Church is for the judge, and judged the Church requires that anyone who does not want to comply incur the censure of our predecessor Pius VI " .
St. Pius X Address With great satisfactionTo the participants of the Congress Catholic University of Rome, 10 maggio1909:
"I recommend only to be strong to keep there children devotees of the Church of Jesus Christ, when many unfortunately, perhaps without knowing it, you show the rebels, because the first and greatest test of faith, the supreme rule, and unswerving orthodoxy is obedience the ever living and infallible Magisterium of the Church, established by Christ "columna et fundamentum veritatis" (pillar and ground of truth).
Jesus Christ knew our weakness that came into this world to evangelize especially the humble, has chosen for the spread of Christianity a very simple means, adapted to the capacity of each and every time, a medium that requires neither learning, or research, nor culture, nor reasoning, but only good ears to hear and a good heart to obey. For this reason Saint Paul says, "Fides ex auditu" faith is not their eyes but ears, the living Magisterium of the Church visible society composed of masters and disciples, administrators and subjects, shepherds, sheep ed'agnelli. Jesus Christ himself ordered his disciples to listen to the lessons of teachers, their subjects to live subservient to their leaders, the sheep and lambs, to walk obediently behind their pastors, pastors, rulers, and the owners said: "Docete omnes gentes. Spiritus veritatis docebit vos omnem veritatem. Ecce ego vobiscum sum usque ad consummationem saeculi.
And then, with a system of sophistry ed'inganni, insinuate the false notion of obedience taught by the Church claim the right to judge the actions of even ridiculed; attributed a mission that they have neither by God nor by any authority to impose reforms, only obedience only to external acts, though not to resist and rebel against that authority, opposing the fallacious opinion of some influential person without expertise or their own private conscience deluded by vain subtleties, the proceedings and the precept of the divine command who is the legitimate judge, teacher and pastor.
Nor be deceived by the subtle statements of others, protesting repeatedly will be with the Church, to love the Church, to fight for the people not to walk away from it, to work for the Church, including the times, the people riaccosti and recover. But judge them by their works. If you despise and mistreat the Pastors of the Church and even the Pope if they try every means to escape their authority to circumvent their directions and their measures, if you hesitate to raise the flag of rebellion, which means these Church talk? Not, certainly, that established: super fundamentum Apostolorum Prophetarum and, ipso summo Christo Jesu Angularia stones'.
Pious XII also in the encyclical Mystici Corporis ChristiOf June 29, 1943 notes:
"Yes, certainly, without any patches shines the pia mater in the sacraments with which with which generates and feeds the children, who still has faith in the pristine, the holy laws with which commands ...."
Theologians
We will now mention some theologians who all repeat the same doctrine sull'infallibilità laws. Will be enough to mention a few:
"Possessing all the infallibility of the pope entrusted by Jesus Christ to his Church must, therefore, conclude the same extent and under the same conditions, teaching dogmatic or moral infallibility practically included in laws or decrees promulgated by the pope for Church Universal (C. D. T. VII, 1706) (5).
"The Pontiff (And the Church, N.d.R.) are infallible in the development of universal laws concerning ecclesiastical discipline (liturgy and law), so that they can never establish anything that could in any way be contrary to faith and morals' (6)In which case "The Church - As, among other things, the theologian Hervé - Cease to be Santa and cease therefore to be the true Church of Christ " (7).
"The thesis that we propose is at least" some theologica "Many doctors think are serious, not without reason, that view has to be considered" de fide divina "as something that is revealed by God. However, this truth is not yet defined or proposed by the Magisterium of the Church as a dogma of faith to believe. However I was ready in the Vatican the following canon: "If someone restricts the infallibility of the Church only what is contained in divine revelation and not also extends to other truths which are necessary to preserve intact the deposit of revelation" anathema sit "' (8). The same theologian devotes all paragraph IV exercise of infallibility in the promulgation of 'General ecclesiastical discipline " (9).
Sisto Cartechini S.J. says:
"... since then those truths which are not proposed as disclosed, are all to be considered at least as Catholic doctrine. Even in their respect the pope's exercise of infallibility, and it is theologically certain that these are infallible, but is not defined.
If the encyclical, the Pope does not exercise his infallibility - this must appear from the material, state of the question and words used - even in this case the propositions must be accepted proposals, and also for serious obligation on serious, with consent also internal, not as defined as in the case of infallible truth, but as a doctrine to be held and teach. Those who deny what serious a doctrine taught by the Pope (Catholic doctrine) in an encyclical is at least grossly reckless' (10).
THE canonization of saints
The claim canonization of Escriva de Balaguer is also the problem of infallibility of the canonization of saints (11) which is also part of this secondary object of the Magisterium.
All theologians argue that the act of canonization, the pope exercises his power of infallible teaching.
Louis in October he wrote: "The object of infallibility belong secondary (Inter alia): The canonization of saints, which is the final review and announce that a member of the Church entered into heavenly bliss and may be subject to public worship. The worship of the saints is, as St. Thomas teaches, "a profession of faith to believe in the eternal glory of the saints." (Quodlib., IX, 16). If the Church could err in his opinion it would be irreconcilable with the consequences of his holiness " (12).
Sisto Cartechini so comment on:
"Saints and blessed. The real object that is defined by the Church in the canonization of saints, is that a person specifically, for example, John Bosco is a saint and deserves that worship which is imposed on all faithful to him. From this necessarily follows that this is already holy in heaven. But at the same time, the Church proposes in his ordinary magisterium, the same saint as eminent example of Christian life. A martyr instead, as such, is proposed as an example in itself of fortitude and love for Christ's death supported.
The canonization of saints is theologically certain that the Church is infallible, It's not theologically certain that it is also in beatifications ". "The canonization of saints.
It is merely the practical application of two articles of faith, that the cult of saints and the other of the communion of saints. It is Catholic doctrine, or theologically certain that the life of the saint is canonized is distinguished example and model of Christian life and perfect virtue. Of course that is enshrined in the complex of the general life of the saint and the value of individual acts and the imitated much less the same, namely the ability to be imitated by all. So do not because something is said or done by a saint, this is the only reason for it to be by all. So St. Paul is opposed in the face of St. Peter because he was worthy of censure, but would be very dangerous if everyone wanted to imitate him in this' (13).
THE FACT DOGMA election of Paul VI
Count as dogmatic fact the election of Paul VI is an obvious inaccuracy incurred when the author of the article: "But it is a dogmatic fact, that is a fact that must be accepted as absolutely certain because of its direct connections with the dogma that Pope Paul VI was the day of his election to the Papacy. The formal reason underlying this dogmatic fact is that a new pope, recognized as such by the whole Church, dispersed throughout the world, is certainly the pope. Like it or not, is what happened June 21, 1963 by Cardinal Montini, who also - ironically - had one of the most solemn ceremonies of coronation of History. " (The Catholic Tradition p. 30)
It should be noted that the fact dogmatic scricte sense, not is the acceptance by the Church (clergy and believers) of a particular pope, but in official recognition of the legitimacy of a pope by the Church. Possibly the acceptance of a pope by the Church can only be a sign of its legitimacy.
The above-mentioned theologian Timothy Zapelena reads as follows: "And the Church can not err in defining or declaring the legality of a particular pope. The value of the dogmatic definitions promulgated by the pope, depend on historical truth of this fact known for certain: if the pope is not legitimate, it is not true successor of Peter and therefore not infallible. So if the Church could err in declaring the legality of a particular pope would accept as a dogma revealed by God, those things that by themselves are not likely ' (14).
The legitimacy of a pope, therefore, is intimately connected with the exercise of infallibility, something which the author of the article Catholic Tradition no mention.
The article quotes anonymous author, but in its support for Cardinal Law Billot: "Whatever one may think of the possibility or impossibility of that hypothesis (The reference is to the hypothesis - considered "Impossible" Billot himself - the Pope who fell into heresy and then lost the papacy) (15). At least one element must be maintained as a steadfast and absolutely certain: the accession of the universal Church will always be, simply in itself, an infallible sign of the legitimacy of the person of the Pope and also the existence of all conditions to the same legitimacy. The reason for this truth does not need long arguments. Fact is immediately certified as dall'infallibile promise of Christ and His providence "The gates of hell shall not prevail against it ", and again: Here I am with you always. From this it follows that if the Church adhered to a false pontiff would be like if adhered to erroneous rule of faith, the Pope being the norm living in believing that the Church must always follow and in fact follows, as appears clearly from what we say later. So God may sometimes allow the vacancy of the Apostolic See to be maintained longer. It can also allow for the emergence of a doubt about this or elected. But can not afford the whole Church to recognize him as pope they would not be a true and legitimate Pope. From the moment that is recognized and joined the Church as the head of the body, must not be raised any question about a possible anomaly in the election process or about the lack of any necessary condition for legitimacy, as the mentioned recognition healthy part of the Church in root any anomaly in the election, and shows unmistakably the presence of all conditions' (16).
The Catholic Tradition, Cites an incomplete text of Cardinal Billot, who reports directly after, as a practical example, the case of Alexander VI, whose legitimacy was questioned by Savonarola. The acceptance by the Church healed the vice of simony, (17) that occurred at the time of his election. Our "forgets" to mention the final period of capital importance, which shows what the true thought of the Jesuit theologian. The Billot, in fact, continues: "And this is said against those schismatic intent at the time of Alexander VI wanted to emphasize certain facts that he made and repeated often that the ereticità of Alexander VI was to be proved with certainty in a general council. But in truth, omitting the other arguments with which this opinion can be easily refuted, since one argument is enough: composed no doubt that at the time when Savonarola wrote letters to his principles, adhered to and obeyed all of Christianity as true to Alexander Pope. So the fact that Alexander Pope was not a fake, but legitimate. So it was not a heretic, at least such a heresy that was sufficient to place it outside the church members, and therefore no, the very fact of papal authority or any other ordinary jurisdiction ' (18).
Thus, it is true that Cardinal Billot, acceptance of the Church is the sign that all conditions of eligibility, including the catholicity of the elect, are present. But it is also true that Cardinal Billot this acceptance includes submission and obedience of the whole Church. How can we rely on this subject of Billot himself when he likes it or not, with all the traditionalists, it is not obliged to be obedient and to not obey Paul VI and then John Paul II to stay Catholic? Accept the pope without being submissive and obey is a Gallican error, not least condemned by Pius IX in the encyclical cited Quae in Patriarchatu, taken from the Society of Saint Pius X.-
Cardinal Billot, also in the same chapter, just before the quoted text says that a pope falling into heresy loses, ipso facto declaration sine ullaThe pontificate. In this respect, the author of Catholic Tradition inserted in the text, as we have seen this phrase: "The reference is to the hypothesis - Considered "impossible" by the same Billot - the pope who falls into heresy and then lost the pontificate ". Cardinal Billot instead argues that it is not impossible, but explained: "So if it makes the assumption that a pope known to become a heretic, without hesitation (incunctanter), we must concede that" ipso facto lose the papal power, because of his own volition arises outside the body of the Church, becoming unfaithful as well the authors say that it seems wrong to be refuted by Gaetano. I said if the hypothesis is realized. But this hypothesis is a hypothesis that can not be achieved is far more likely, as Luke says 22, 32 ' (19). It is therefore clear that, in the same words of the Jesuit theologian, the hypothesis is by no means impossible, but unlikely (20).
What is clear is that Cardinal Billot there is incompatibility between heresy and papal jurisdiction. The canon Sipos exposes very well what the people who may be elected to the papacy and those unsuitable: "He can be elected no matter what man male who has the use of reason and that is a member of the Church. They therefore invalidly elected women, children, the insane, the non-baptized heretics and schismatics " (21). The canon Sipos and others most likely had knowledge of the writings of Jesuit Cardinal.
In any case, any light you want to interpret the text of the Jesuit cardinal, this must be added in the historical context in which the theologian wrote. It should be noted that Cardinal Billot try to upstage each topic that may conflict with the target task in his book exalt the papacy el'infallibilità of papal teaching, to counter the resurgence of the old Gallican Catholics who continued to doubt and deny papal infallibility, therefore, in his example of evidence does not provide data about the heresy of which he was accused Alexander VI. However, this was the view of the fact dogmatic Cardinal Billot, interpreted differently by other theologians (see text above Timothy Zapelena).
The Bull of Pope Paul IV, irrespective of its legal value, subject to be dealt with in another context, is part of the Magisterium of the Church. This bubble shows the incompatibility between heresy and supreme pontificate. The quoted text of Paul IV said that they might find that despite the obedience paid to the elected by the conclave of all the elected might not be committed heresy and was until then no complaint and this may become evident only after all 'election (22). This same argument was used by Julius II in the Bull "Cum tam divine" against simony and sanctioned the invalidity of the election took place in simony of a pope, although the acceptance of the universal Church.
Using the same criterion (universal acceptance) it could be argued that all documents of Vatican II (23) Catholics are legitimate and, because universally accepted by the whole Church and approved by the pope. On December 7, 1965, in fact, no bishop rose during the final session of Vatican II, charging publicly that some documents contained heresies approved and / or errors, all the bishops, by contrast, accepted the promulgation of the conciliar documents, including Archbishop Lefebvre as reported by his official biographer Bishop B. Tissier de Mallerais. Applying the arguments of awkwardly Billot, Cardinal Siri, after fierce criticism of the conciliar theology, came to say that the same council documents "Should be read in knee" as approved by the Church and the Pope. (See the book of Cardinal Giuseppe Siri: Gethsemane)
This argument that the author of the article published in Catholic Tradition considers basic, must necessarily also scaled according to the claims of other theologians and the current reality of the facts that no theologian could then imagine.
To end this section is to propose a striking event in Church history where a pope for some time ceased to be considered legitimate question that after the Church spoke out a few centuries after the legality of popes and councils. This applies to elected Pope Alexander V by the Council of Pisa at the time of the Great Western Schism, in fact although not accepted by the whole Church, it was implied by a pope, Alexander VI, assuming that name, implicitly accepted the legitimacy Alexander V. During the Counter (24) the Church is expressed instead in favor of Gregory XII, who was recognized even by a few bishops and the faithful few, and not Alexander V, who was counted among the anti-popes, although at that time was recognized by the majority of the Catholic Episcopate. So is this statement that the Church must be seen as dogmatic and did not accept the Church.
WHO IS MAKING THE FREE TEST?
The Catholic Tradition on page 34, reads as follows: "The absurd thing is (that the test of faith is the only determine the legitimacy of a pope) and makes one think immediately free examination Protestant under which all the faithful, precisely because faith is illuminated directly by God in need to know the truth without the mediation of the Church: the origin of faith is no longer to be found in the preaching of Peter, but a principle inherent in allowing me to understand who my true Peter in this way a pope can no longer be, not de jure, objective rule of faith of the Church but becomes an expression of my faith " It is possible that the author does not realize that improperly trying to defend the legitimacy of Paul VI as a theological fact, to use a colorful and popular "Yes to in the foot"? It is the Society of Saint Pius X, the first to use of free examination, examining every document in the Vatican. Pronounced, in fact, the contents of a particular encyclical or a document deciding what is right according to the faith or not. This contradicts the fully expressed by Pius XII in Vos omnesOf September 10, 1957 stating: "Who among you has no place for the pride of the" free examination "that detects a mindset rather than a heterodox Catholic spirit, and according to which individuals do not hesitate to weigh the weight of their opinion, what comes by the Apostolic See ".
The author continues in his "reasoning":
"... If (...) we have absolute certainty that Pope Pius XII was really, this is based on the fact that we listened to teach things that we consider fair and then we recognized the true Pope: in reality, however, such certainty has nothing to objective and absolute ".
If they can not cast doubt on the legitimacy of Pius XII, not because he said things that may seem fair, but that's because Pope has never really being promulgated acts where there are objectively and doctrinal errors that involve the infallibility also only secondary object of the Magisterium. No true pope, in fact, can enact a ritual that is harmful to faith and even though indirectly lead to heresy.
The article published by the body of the Fraternity in Italy, is also of Paul VI as a question of Pius IX and Pius XII.
The author, in fact, takes no account of the past Monsignor Montini, then Cardinal, his intrigues with the Soviets, his problems with Cardinal Marchetti Selvaggiani about the celebration of Mass. coram populo with the youth of FUCI., of his speeches. Particularly pronounced when the Cardinal was on a visit to Turin Industrial Union in short disregards its modern training that has permeated all the years that preceded his election to the papacy.
Much would then objected to the coronation ceremony. Montini, in fact, was the first to change from eight hours before the ceremony provided by "Romans Odines" reduced to six hours and celebrated in every part of St. Peter's Square rather than inside the Basilica, with the exception of the coronation itself, which previously was solemnized on the central balcony.
The participation of several heads of state, finally, is a further demonstration that an advocate of liberal ideas that could not be recognized and acclaimed by many of his like.
A strange Ecclesiology
The arguments cited by the author of Catholic Tradition fail since it addresses the position of Paul VI concerning the object of teaching secondary and due obedience to his authority. The signature art. 7 of Novus Ordo Missae the promulgation of Dignitate Humanae personae and NAThe signing of the various liturgical books and that changed all the rites of the sacraments, are a stumbling block to any further exposure.
The modernists themselves, who are so modernist, but know Catholic doctrine, they do notice. Do the correspondence between Archbishop Marcel Lefebvre and the Roman Congregation for the Doctrine of the Faith, then represented by the "cardinal" Seper.
French prelate of the rightful objections concerning the New Mass, the "card." Seper so responded in an annex to the letter of 16 March 1978:
1. About the Ordo Missae:
a) a faithful not entitled to doubt compliance with the doctrine of Faith a sacramental rite promulgated by the Supreme Pastor (p. A3);
b) the nature and sacrifice of the Mass is propitiatory absolutely reaffirmed, in accordance with the Council of Trent, in the Institutio Generalis Missal Roman (p. A 4);
c) your statements about Horde Missae and His opposition use of same spread mistrust, and confusion, namely rebellion among the faithful (Ibid.).
2. His general statements (On authority With thecilio Vatican II and Pope Paul VI) join a practice inducing wondering if there is are before a schismatic movement (p. A 6). She, in fact, orders of priests against the will of the Pope and without the formal "litterae dimissoriae" requests by Canon Law - and that she has continued to do so also after His suspension a divinis; She send these priests priories in which exercise the ministry without the permission of the local, she keeps speech acts to spread his ideas in the diocese where the bishop refuses to consent, with priests ordained by you, she starts - like it or not - to form a group capable of becoming a dissident ecclesial communities (pp. 7-8).
3. She believes that you have ordered the priests have the jurisdiction provided by Canon Law for the case of necessity. This is not a legitimate reason as if the hierarchy had ceased to exist? (P. A8).
4. The Pope has' supreme potestas jurisdictionis "characteristic not only to quae in rebus fidem et mores sed etiam in iis quae to disciplinam et regimen Ecclesiae per totum ORBEM diffusae relevant "(The Second Vatican Council, Dogmatic Pastor Aeternus, SD 3064) (p. A9), and obedience that is due not only to matters of doctrine.
5. With your statements on submission to the Council and the post-conciliar reforms of Paul VI - statements with which all agree and behavior, in particular the illicit ordinations - she fell into a serious disobedience whose logic leads to the schism (p. A 10).
Franc. Cardinal Seper Prefect"
The objections raised by the "Cardinal," Seper, Archbishop Lefebvre did not respond point by point, but only with general considerations concerning its fidelity to the Church of Rome and the expulsion from Vatican tradition. Moreover it could respond only that the "cardinal" Seper was right and then to justify its action was to recognize that the authority was no longer such.
Don Bisig in 1988 reiterated the same idea about the attitude towards the fraternity of the Roman in his pamphlet "Du sacred Episcopal against the wishes du pape " (25).
Don Bisig, replied to Archbishop Lefebvre stated that: "The current pope is not Catholic"This way: "If you mean" not Catholic "in the strictest sense or in the theological sense, has lost faith and one is faced with a dilemma: either the pope and the pope is always preserved, therefore, jurisdiction, (although illegally validly ) and then him and is always only he who appoint the members of the College of the successors of the Apostles, and therefore the bishops of June 30 did not belong, or the Pope is not Pope and did not, therefore, more jurisdiction is the "Vacans sedis" ( sic). Although Archbishop Lefebvre has not, and never uttered on current theoretical possibility of this thesis and its consequences - has always denied officially (26) - Remains in practice that it is the "Vacans sedis" in its charge, since it alone can explain the consistent position " (Page 52), also to explain the statements of Archbishop Lefebvre that "The council are schismatics"The author of the booklet adds to the note, (a), page 30: "It is therefore no pope can not be schismatic pope and at the same time, it is a contradiction in terms, whatever may have played some theologians, in fact, is not clear how the pope can be excluded from this unit in it is its very function of the guarantor. It is for this reason that certain theological chose accordingly sedevacantism ", Footnote (a) of page 42, says further: "We know that the priests of the SSPX ask why their leaders have the honesty to recognize that the vacancy of the Apostolic See single(We emphasize that) justify the consecrations of June 30 ".
Continuing our examination of Article Catholic Tradition on page 31 the author mentions that Cardinal Billot says: "From this it follows that if the Church adhered to a false pontiff would be like if adhered to a false rule of faith, the Pope being the norm living in believing that the Church must always follow and, in fact, follows, as appears clearly from what we shall hereafter. Note this step is at least strange of Cardinal Billot:
"This truth, which constitutes an argument against sedevacantist by those who recognize the authority of Paul VI and his successors, obliges us to assert that a" teaching "and irreconcilable conflict with the perennial teaching of the Church can not come from pope As pope, or as a living rule of faith. This is necessarily a different reality (Private teaching, advice, food for thought, encouragement for self-consciousness of humanity, etc ...) but not a teaching of the Church as such.
(...) The argument sedevacantist he plays like this: in any case in practice Paul VI can not be followed as a rule of faith, so the reasoning does not apply. The reasoning is the same but why is the consideration of what the Church must be a priori and at all costs to continue to be the Catholic Church and not from the account - however, only possible retrospectively - on what churchmen do.
We limit ourselves only to emphasize, once again, that explain the current crisis through the means sedevacantism mutilate the Church in his being and to impinge upon God the responsibility of not keeping their promises, compounded from having finally provided a universal deceit in having recognized the Supreme Pontiff Paul VI.
Once again shows the need to seek an explanation of the current crisis crippling the Church in its being, but considering its members in action, (27) not a defect of the Holy Spirit but rather a defect in the human element in her free cooperation and the use of the gifts that God has promised to provide every day to your Church ".
Can be defined as: "Doctrine private counsel, food for thought, encouragement for self mankind, etc.." official documents of Paul VI and John Paul II, such as encyclicals, motu proprio and apostolic constitutions, which often have enacted universal laws, disciplinary and liturgical Church?
The author has a strange concept of law and practice of the Church.
On other occasions the Society has sought to answer this in mind that this objection is taken to mean the words of Cardinal Billot only relatively extraordinary Magisterium, but that goes against the very words of the cardinal, when he speaks of regula vivens. Now, as the pope speaks in an extraordinary way twice, three times per century, the rule would be living only two or three times per century. We specify, however, it was difficult for these theologians imagine a situation similar to ours. The key to the answer, however, lies in their own words: Cum sit regula fidei vivens pope .... ". Now, as we have seen, you can not follow the faith of the "Pope", therefore can no longer be the rule of faith, because his is alien to the Catholic faith. Also because the pope is the living rule of faith and "Conciliar popes" have faith, it follows that the Catholic world has followed "The Pope" in his apostasy. And those who have not followed because dissent is more or less public by his teaching.
Nubius had in the nineteenth century the triumph of the revolution must come through the pope and, unfortunately, is what everyone can see.
A question arises and must be paid to the author of Catholic Tradition: You can follow the teaching authority of Paul VI and John Paul II? Or not?
The same Bishop M. Lefebvre insisted on several occasions and it went much further and argued the possibility of the Church to declare the popes "Conciliar popes". The author of the text failed to consider these statements of the founder of the Fraternity to continue to follow his reasoning divorced from reality!
1) "What should be our attitude of Pope Paul VI? This attitude will be different depending on how you define the Pope Paul VI (The same problem exists today for John Paul II, Ed.) because our attitude toward the pope, as pope, the successor of Peter, can not change.
The question, therefore, ultimately is this: Pope Paul VI he was or is the successor of Peter? If the answer is: Paul VI Pope has never been or no longer is, our attitude will be that of vacant periods, it would simplify the problem. Some theologians argue, relying on the statements of theologians of the past, accepted by the Church and who have studied the problem of the Pope a heretic, schismatic, or virtually abandoned his office as supreme Pastor.
It is not impossible that this hypothesis is, one day, confirmed by the Church. Why has serious arguments in its favor. Many are, in fact, acts of Paul VI, made by a bishop or a theologian, twenty years ago would have been condemned as suspected of heresy, heresy in favor. In front of that is the one who sits on the throne of Peter, who performs these acts, the world still Catholic or what remains, remains amazed, dumbfounded, prefer silence rather than condemn, he prefers witness the destruction of the Church, rather than oppose, waiting for days the best ». The masterstroke of Satan (ECON, 1977)
2) And again in Paris March 17, 1985, the track of the declaration of Bishop M. Lefebvre's August 2, 1976 "... On the other hand, appears much more certain of the faith taught by the Church for twenty centuries can not contain errors, which is not of absolute certainty that the Pope is its pope. The heresy, schism, excommunication ipso facto, the invalidity of the election are so many causes that possibly can to ensure that a pope has not been so ever or not longer. This is obviously a very exceptional case, the Church finds itself in a situation similar to what happens after the death of a Supreme Pontiff ".
3) In his homily on Easter 1986 to ECON, the archbishop said: "(...) We are really in front of a serious dilemma, and it is dramatic, I believe, never existed in the Church that he who is seated in the See of Peter is participating in the worship of false gods. I think this has never happened in the Church. What conclusion might we draw from several months in the face of these repeated acts of communion with false cults? I do not know ... I wonder.
But is it possible that we will be in a position to believe that this Pope is not Pope. Because it seems at first sight (I would not even say a solemn and formal way), but it seems at first sight that it is impossible that a pope has publicly and formally heretical.
The Lord has promised to be with him, to guard its faith, to guard the faith. How can those to whom Our Lord has promised to keep it permanently in the Faith, which can not err in faith, we can at the same time, be publicly heretical and almost apostatize ...? (28)Here is the problem that affects us all, that is not just me.
THE CANONICAL Monition
The author states on page 52 that"To be heretics outside the Church that is formally known, and is necessary for the person proves obstinate heresy and released after being warned by the competent ecclesiastical authority". This theory is supported by those who follow the Thesis Cassiciacum. To our knowledge there is no theological or canonical admonition that states the need for anyone to be considered formal heretic. Instead we found that at least one explicitly states the necessity of not admonition.
In column 2222, the D.T.C. explicitly states that there is no canonical admonition: "... The opposition wanted the Magisterium of the Church is the pertinacity, the authors require that there be a sin of heresy. (St. Alphonsus, cit.., I, II, TR. I, C. IV DUB. IV No. 19). One caveat with Gaetano in IIam, IIae, Q. XI a. 2, Suarez, op. cit, n. 8, that this does not necessarily include a long obstinacy obstinacy on the part of the heretic and commentaries by the Church. Another is the condition of the sin of heresy, the other is a crime, punishable by canon law and it is very important to remark here, to hold, despite the demands of a conservative procedure, the true theological concept of sin of heresy , a concept accepted by all theologians and inquisitors with the possible exception of only legally Alciato in his glosses on clementines De summa Trinitate (29).
Count Matthew Crowned O.M.C. says:
"Here's notorious. - Some authors deny this thesis: we can not admit that the Roman Pontiff to be heretical. Can not be proved, however, that the Roman Pontiff, as a private doctor, can not become a heretic, if already in persistent denies a dogma defined. Quest'impeccabilità not been promised by God never So Innocent III expressly acknowledged that the case could happen. If the case really happens, he (the pope) by divine right, fell from the office of his office without any sentence, whether or not declared. In fact anyone who openly professes heresy separates himself from the Church and is not likely that the Christ retains such an unworthy pope primacy on it. Therefore, if the Roman Pontiff professes heresy, it is deprived of his authority before any judgmentMoreover, can not deliver ' (30).
He argues, therefore, this author and many others, just the sin of heresy and the offense because the pope lapses by his office. The DDC also when playing in legal terms what constitutes a brief introduction we understand even more that can not be imposed on a pope, in fact: if we consider the election to the papacy as an ordinary bishop or cardinal, the introductions can not be made by an equal degree, but only by a superior, under "Monition" such claims: "The admonition mentioned in the code is a warning sent by the Ordinary, the Christian clergy and / or secular, which is located next occasion of committing a crime over which hangs an investigation after a serious suspicion of guilt (c. . 1946 § 2, 2nd; can. 2037) " (31).
The commentaries are therefore a judicial document issued by a superior to his subordinate, and no bishop as his superior, another bishop or cardinal, but only the pope.
These commentaries are distinguished from those which Bishop Bruno of Segni d'Asti, Abbot of Monte Cassino Saint Hugh of Grenoble and Guido Archbishop of Vienna Address Pasquale II on the issue of investiture. Those can not be regarded as canonical commentaries Ratione iurirdictionis "But as warnings Ratione Caritatis ".
In this sense can also be understood the various public letters sent before to Paul VI by Bishop M. Lefebvre, then later to John Paul II always the same French bishop and Bishop A. De Castro Mayer, to warn them of the errors that were committed.
With this, it was found that the canonical commentaries are not necessary to establish that an entity is a formal heretic
The Catholic Tradition denies that "P. (Ie, Paladin) master of close sedevacantism try to apply the hypothesis of the current popes Bellarmine " (32) and after citing arguments Guerard, asserts that: "The unforgivable error of the bottom of who uses this argument to reject the authority of the present Pope is to use a pure theological assumptions to draw firm conclusions and obliging, equivalent to elements of the profession of Catholic faith, a mere theological opinion, discutibilissima also can easily be embraced as such, but may not be the basis of anything binding on the conscience " (P. 53).
The book that probably the author ignores Petrus Thou?, written in French and soon translated into Italian, he had already replied to this objection, stating that in fact this hypothesis alone, since the mere possibility, was not sufficient to arrive at our conclusion. It was said that this hypothesis was confirmed, as a sort of test of 9 a posteriori because as we have seen a pope can not err and which must be submitted. If you can not err and be submissive to him, as it is not even the fraternity, is a sure sign that this pope has no authority.
Given that a pope loses his office as he writes Stephen Sipos the canon in the following ways:
"1) To mortem (death),
2) for resignationem (waiver)
3) to joust and amentiam perpetuam (Humor)
4) for haeresim privatam notoriam divulgatam and skipjack (for heresy private notorious and openly divulged)".
Since John Paul II is not dead, not signs of mental imbalance, has not resigned, it follows that the papacy has lost or has never had to heresy, which is amply demonstrated by many of his speeches and official documents.
Don Francesco Maria Paladino
NOTES
(1) This article was written in conjunction with the response Sodalitium No 56 special issue of the Catholic Tradition on sedevacantism. Many arguments inevitably intertwine, differences remain especially on matters pertaining to the thesis.
(2) T. ZAPELENA, De Ecclesia Christi, Vol Gregorian Rome 1954, p. 252.
(3) "Habet (...) jurisdictionis supreme potestas' "Characteristic not only here in fide et in rebus etiam mores sed in iis, quae to disciplinam et regimem Ecclesiae per totum ORBEM diffusae pertinet.
(4) How can the Abbé de Tanoüarn Society of St. Pius X in the periodic Pacte, No. 26 write"... The New Mass is essentially valid. It's bad: he lost faith ... but does not prevent in principle it is valid because promulgated by Rome. Declare invalid the making promulgated by a pope, is to cause a short circuit ecclesiological irreparable ". Writing these statements Abbé realizes that it states that the new Mass is invalid, should be recognized that the authority has promulgated, would not be legitimate, but that does not include the other hand ensuring that a Mass promulgated by Rome is bad, also falls under the thunder of condemnation of Pius VI. To escape this condemnation, there is no other solution, which concluded that authority to promulgate a bad set, which is losing the faithIs not legitimate. Particularly, it is claimed that the new Mass is bad, but valid (which do not admit), not subject to the authority, because in this case would do worse than promulgate a Mass invalid. The bad rite, you should add the desecration of the Body of Our Lord.
(5) D.T.C. - Dictionnaire de Theologie Catholique.
(6) F.X. Wernz - P. VIDAL S.I., Jus CanonicumRome Gregorian 1938, Volume II, p. 410.
(7) J.M. HERVÉ, Manual Theol dogmaticae, Paris 1952, Vol I, p. 508.
(8) T. ZAPELENA S.I., De Ecclesia Christi, op. cit. Vol II, op. cit., p. 231
(9) Ibid, P. 252 to 253.
(10) S. Cartechini S.I., Opinion to the dogma, PP. 86 to 89
(11) In the magazine YES YES NO NO 15 December 2002, Hirpinus wrote an article entitled Clear idea of canonization. There is much to say about the whole article, but we wanted only note that it mentions Hirpinus L. October Cartechini into thinking that these authors classify the infallibility of the canonization of saints in theological note of common sentence, when as you pointed out in No. 21 of the New Catholic Observer, the part under the note at least theologically certain. This way of mystifying the lyrics by the Fraternity and circles close to it is quite common as we shall see.
(12) L. OTT, Compendium of Dogmatic Theology, Turin, Marietti, 1955, p. 493
(13) S. Cartechini S.J., Opinion to the dogma, op. cit. p. 174
(14) T. ZAPELENA, De Ecclesia Christi, op. cit., Vol II, Rome Gregorian 1954, p. 237.
(15) Incidentally the author of the article Catholic Tradition.
(16) L. Billot, De Ecclesia Christi, Qu. Th 29 XIV, § 3.
(17) Should be considered in this regard that according to some medieval theologians simony was seen, albeit wrongly, like a crime of heresy, to solve this problem that happened a few times during papal elections and in particular for the election of Alexander VI, probably, accomplished with simony, Pope Julius II in the Bull "Cum tam divine" of January 14, 1506, declared null promotions to positions including papal church, took place with the help of simony. St. Pius X in the Constitution "Vacancy of the Apostolic See" Julian said that the Bull was not understood by divine right, but purely ecclesiastical and could not invalidate the election of the Supreme Pontiff. Savonarola challenged the election of Alexander VI based on the erroneous understanding that did not undermine the validity of papal simony raising this flaw only a few years after his appointment to the Chair of Peter. While under the Bull of Julius II had to raise the defect immediately after the election, in each case at the time of Savonarola legislation of Pope Julius was not yet in force. These historical facts may be one of the reasons that led Cardinal Billot to argue the question of which is treated.
(18) Ergo non erat hereticus, and saltem haereticitate tolle rationem qua members of the Church, papal could vel qualibet ordinary nature iurisdictione ex rei consequenter privat ".
(19) L. Billot, De Ecclesia Christi, op. cit. Qu. Th 29 XIV, § 2.
(20) Here's another example of how to arrange the texts is quite common in the sphere of the Society of Saint Pius X.- In January 2000 came out for use within the fraternity, the first issue of the journal Tradiction Doctrine actualité. That number was called: De l'action de l'extraordinaire Episcopat. Postpone the content, at least questionable, for to dwell on the point that we are dealing with. On page. 61 the author writes: "In his Traité de Droit Canonique (Treaty of Canon Law), Tomo I-II, No. 512, referring to canon 221, NAZ considers the case of inability to exercise power as a result of dementia or perpetual formal heresy. In these cases, he says, the help of a vicar could not make up because the infallibility and primacy of jurisdiction can not be delegated. " We went to see Nat, who at No. 512 after treating the waiver in the strict sense says: "The power of the pope would cease also due to irreversible insanity or formal heresy. In the first case, the Pope, being unable to put a human act, would therefore be unable to exercise its jurisdiction. The help of a vicar could not make up because the infallibility and primacy of jurisdiction can not be delegated.
In the second case, according to the most common theory is theoretically possible, since serving as the pope's private doctor. Since the Supreme Headquarters is judged by no one (Can. 1556), one should conclude that the very fact and without declaratory ruling, the pope would be revoked. There are examples in church history that a true pope has fallen formal heresy, even as a private doctor ".
Note that the cover is put back in this sentence: "Viam elegi veritatis" (Ps. 118, 30). - "I chose the path of truth." There is no shortage of shamelessness. Just compare the two texts to realize that the author does not express the thought of Naz on the subject, as the French canon lawyer's failure to exercise papal power is the cause of his loss, because this power can not be delegate. Practically heresy to our author makes the pope only incapable of exercising power without losing it. Evidence, however, quest'incapacità is due to loss of power. It seems incredible that the author can in good faith mistake of thinking Naz up to this point. This text is understandable by any person can read. It seems unlikely that the other hand, the author of the Italian journal against sedevacantism have not read up the bottom section of Cardinal Billot.
(21) S. SIPOS - Galos, Enchiridion Iuris Canonici Pecs, 1940 P.187). "Eligio power quolibet masculum, usu rationis pollens, membrum Church. Ergo eligerentur feminae invalid, infantes, Habitual catkins laborantes not baptize, haeretici, schismatici ". Naz, Corona, Prümmer and others say the same thing.
(22) Pope Paul IV Bubble Cum ex officio apostolatus: "We add that, if anything were to happen some time that a bishop, even if acting as Archbishop or Patriarch or Primate or a Cardinal of the Roman Church, as stated, or a legate, or the same Roman Pontiff, who before his promotion to his elevation to Cardinal or Roman Pontiff, had deviated from the Catholic Faith or fallen into some heresy was (or was committed, or has this caused a schism) is void, invalid and of no value (nothing irritates et inanis existat) the promotion or elevation, even if this occurred with the consent agreement and unanimity of all the Cardinals could not even say that it is validated with receipt of the charge, or the consecration of possession or quasi possession and subsequent government administration, or for the enthronement and adoration (adoratio) of the same Roman Pontiff or the obedience given him by all and the course of any length of time in that year of his office, nor could it in its entirety be deemed legitimate, and judges have given anything or give an option to administer (facultatem nullam ...) these people promoted as bishops or archbishops or patriarchs or taken as a first or Cardinals or as Roman Pontiff, in things spiritual or temporal but any immoderate force (Viribus careant) each and every (et omnia singular) of any of their words, actions, administrative work or they therefore can not give any firm of law (ius nullam prorsus firmitatem NEC), and those persons who were thus promoted or elevated, is the fact that (eo ipso) and without a further statement (absque aliquo desuper facienda declaration), Private (private sint) of all dignity, position, honor, title, authority , charge and power (auctoritate, et officio authority). "
(23) T. ZAPELENA, De Ecclesia Christi, Vol Gregorian Rome 1954, p. 237 to 238. The theologian argues that the fact the theological legitimacy of a pope also applies to the ecumenical councils.
(24) K.A. FINK, Church and Papacy in the Middle AgesEd Il Mulino Bologna 1987: 235 to 236.
(25) BisigWas District Superior of Germany escaped from St. Pius X Fraternity during the episcopal consecrations of 1988, later became superior of the Society of Saint-Peter is going to another appointment at that time published the brochure: On consecration of bishops against the will of the pope.
(26) The statement is not entirely accurate, as discussed later.
(27) St. Thomas Aquinas did not say that the act might be the following (Agere sequitur them)?
(28) This question Archbishop Lefebvre could not answer clearly. If you answered yes, would have recognized that a pope assisted by the Holy Spirit could do what John Paul II did. If you answered no, had to admit that he was not pope. However ask the question is already answer, he could not do what he did with the assistance of the Holy Spirit.
(29) D.T.C., Volume VI, Col. 2222, the author also cites St. Thomas Aquinas ST II II ª ª c. Q XI a. 2 to 3, and q. XXXII Others 4
(30) Mattheus Comes in Corona, Institutionis Iuris Canonici, Vol I, Marietti Turin 1928, p. 367. - "Haeresi notorious - Quidem auctores denying supposite: Dari NEMP Romanum posse pontificem haereticum. Probari wickedness romanum pontificem tamen, ut doctorem privatum haereticum proud I can not, e. g., the dogma antecedenter definitum contumaciter deneget; haec Deo promissa impeccabilitas inspired nullibi to the east. Immo III Innocentius express admittit casum dari posse. It is true casus accidat ipse ex jure divine ab officio sine ulla sententia, he declared quidem, decidit. Here enim palam profitetur haeresim ponit se ipsum et extra ecclesiam non est Christum likely suæ Primatum Ecclesial these indignant serve. Proinde is R. pontifex haeresim profiteatur ante quancumque sententiam, here impossibilis east, its auctoritate privatur.
(31) D.D.C. Dictionnaire de Droit Canonique, article signed R. NAZ, Monition col. 938.
(32) This hypothesis consists in asserting that the Pope loses his pontificate because of his heresy.
Sedevacantist Priest. Firmly believes that since the death of Pope Pius XII, all claimant to the Holy Office are Anti-Pope
Tuesday, 20 April 2010
Sedevacantism
A Roman priest wrote, making use also of other studies, this article is to continue to bear witness to the truth to light between the faithful who suffer injustice without appeal of error disclosed without restraint by those illegally occupying government posts in the Church.
We are in a situation unprecedented in the history of the Church. One of the new and most important of this crisis is that people who occupy the position of supreme authority, so it should be the guardian that transmits the deposit of faith, act counter to its mandate, that systematically demolishes the dominant Catholic and is an apostle of a new religion. How is this possible? How is it possible to preserve the faith is not obliged to follow the teachings of the Magisterium reconcile and post? How can you not be obliged to observe the laws, both disciplinary and liturgical? How, then, that in order to remain faithful to the doctrine and law of the Church always has been obligated not to submit to the shepherds of the church after the Council and, indeed, to come out of it? Because if someone thinks and acts in accordance with the new rules, inevitably "goes away in an impressive manner" by the faith of all time. This situation has started on "Vatican II, whose decrees already appeared clearly at odds with Catholic doctrine, particularly the "Gaudium et Spes," the "Nostra Aetate" and the declaration Dignitatis Humanae personae Religious Freedom-sa. All subsequent documents were informed by the same spirit. Can not be addressed in this article combine all documentation and all acts of Paul VI to John Paul II c, the limited space, it suffices, however, cite some facts and some of the most significant statement in which the apparent contrast with the doctrine and practice of traditional Church.
Karol Wojtyla, already a cardinal, a spiritual retreat in 1976 to Paul VI at the Vatican prophecy the New advent of humanity, " or-never mature to understand that "Christ is the center of the cosmos." Pearl's "Universal Redemption," "Christ in his birth has united all people, to every man"; humanity.
On 7/11/1980 John Paul II during a trip to Germany, went to a Lutheran church and declared: "I come to you to the spiritual heritage of Luther" and praised the deep spirituality of quell'eresiarca.
On 25/5/1982, England, attended the Anglican worship in Canterbury Cathedral, and together with the Anglican archbishop blessed the crowd.
'S 11/12/1983 preached in the Lutheran church in Rome. He stated that it will "Repeat the process more objective Luther" giving to understand that the sentence of Pope Leo X on matters of faith was unjust and reform.
Since 1984 he regularly receives representatives of the powerful Jewish Masonic B'nai B'rith, which has forged links. On 10/5/84, Thailand, officially visited (such as "Vicar" of Jesus Christ) one of the leaders of Buddhism and bowed before his throne at the base of a statue of Buddha. L '11/6/1984, in Rome, sent a representative to the location of the first stone of what will be the largest mosque in Europe, built in the heart of Christianity. The 8 / 8 / 1985, Togo, participated in a "sacred forest" in pagan ceremonies and a few days later took part in satanic rituals (all pagans are demons ", Psalm 95) and Kara Togoville.
On 2/2/1986, India, received in the forehead by a priestess of Shiva (god of death and destruction) sign the "tilak" by their worship of Shiva. And the 5 / 2, during the same trip, in Madras, the ashes of dung initiation of "sacred cow".
On 13/4/1986, in Rome, officially visited the synagogue where he recited the psalms with the great rabbi and other Jews who repeated the words of accusation against the Church.
In 1993, Benin, met the high priests of the satanic sect and Voodoo delivered a short speech of praise in which inter alia said"(...) compared to the true values, wherever they are, especially compared to the 'man who tries to live by these values ... You are strongly attached to traditions that your ancestors have handed down. And 'legitimate be grateful to the elderly who have transmitted a sense of the sacred, faith in one God and good taste of the celebration ...". (Note that the Voodoo god adoption Rano python).
John Paul II also uttered some fundamentally heretical propositions (here I cite only a few):
"You can say full of a particular hope of salvation for those who do not belong to 'the visible body of the Church." (Discourse of 21.5.1980).
As this formula reduces to a useless concept need to belong to the Church to arrive at eternal salvation: heretical (See Encyclical Humani Generis Pope Pius XII).
"Christians of different denominations are united in the Holy Spirit from the bonds of communion incomplete"; (Discourse of 24.2.1981).
As it gives to all Christians separated from the Catholic Church that can only relate to those known only by God on the other hand, have at least the virtue of supernatural faith and are united by a vote implicit in the Catholic Church: heretical.
"The firmness of belief of members of non-Christian religions is sometimes a result of the Spirit of truth operating outside the visible boundaries of the Mystical Body." (Enciclica. Redemptor Hominis the 4/3/1979)
As it attaches to the Holy Spirit the whole belief of the doctrine professed by members of non-Christian religions: heretical.
"The Holy Spirit is mysteriously present in non-Christian religions and cultures (...) Holy Spirit you could say: each part has one and they all have full, so your generosity is inexhaustible; (Discourse of 26.3.1982). In that it gives to all men, even those who do not have supernatural faith, of having "the Holy Spirit ": heretical.
"Muslims are our brothers in faith in God"; (Sermon to the Muslims, Paris 31.5.1980). Because it implies that Muslims, because of their belief to the uniqueness of God, possessing supernatural faith: heretical.
"The community of non-Catholic Christians have in common with the Catholic Church a common apostolic faith in Jesus Christ the Saviour"; (Talk to representatives of other religions, Nairobi 7/5/1980).
As it attaches to all non-Catholic Christians the supernatural virtue of faith: heretical. "E ' must fight for this dignity that every person can turn on and continuously in Christ and that is the dignity of the grace of divine adoption and at the same time the dignity of the inner truth of humanity "; (Encyclical Redemptor Hominis - 11.4)
As the winds that every man has the dignity of the grace of divine adoption: heretical.
"The words of the Epistle to the Ephesians (Eph. I, 4.5 to 7.18) tell us about supernatural elevation of each man in Jesus Christ to the dignity of adopted children of God, of which we are gratified in Him" ; (Angelus' 11.7.1982).
Same theological note of the previous year.
"Every man in this body (the Mystical Body of Christ that God's people) penetrated by the breath of life ... which comes from Christ. "(Encyclical Redemptor hominis).
As the winds that every man is a member of the Mystical Body: heretical.
"The Council, however, open only the road to unity. Opener engaging in it first of all the Catholic Church, but the journey itself is a process, which should gradually make their way through obstacles, nature of doctrinal and cultural and socialWho have come to accumulate over the centuries. We must therefore, so to speak, get rid of stereotypes, habits. It should be especiallySee the unity that already exists in fact. (Crossing the Threshold of Hope. P.. 162) What are these "Barriers, stereotypes, abi-Tudini" if not those specific to each "religion" and then differentiate and divide?
As it gives to all Christians, even non-Catholics' s membership in fact the one Church of Christ heretical. As regards the Church's dogmas obstacles "unity": heretical.
27/10/1986 II in Assisi, promotes c presides over a prayer of "religion" for peace ceremony repeatedly up to lately, Thursday, November 3, 1994, for an interfaith gathering, this time held in the Vatican in the very place where the Apostle Peter shed his own blood to eradicate false beliefs and the establishment of the Holy Catholic Religion. Today, by contrast, seeks to destroy true religion founded by our Lord and to legitimize the cult of "False and liars".
Sunday, November 13, 1994 has reached its peak with "apostolic letter" "Tertio Millennium Adveniente which calls, inter alia, to the Holy Catholic Church for self-criticism for his past. He came to the absurd: not only says the opposite of Catholic doctrine, but directly attacks the Church as it is willed by our Lord.
These and others are heretical deeds and words and heresy, and is manifested by the facts and the words (Verb sive sive facto) as the theologians say (Merkerlbach, for example), which identifies the formal heresy three main signs: 1) who doubts in persistent or contempt of the Church, and avoid further seek the truth, 2) do not accept the truth enough, the proposal to follow his opinion or his sect, 3) those who learned the truth, persists in contradicting the Church as heretics are wont to do.
Nor is it conceivable that John Paul II and Paul VI before him were not aware of Catholic doctrine, not hold degrees in theology and having also been warned by several people, among others, the Cardinals Ottaviani and Bacaci, Mons . M. Archbishop Lefebvre and A. De Castro Mayer. We must also take account of the typical mode of action of the modernists, who say the truth then denying or emptying them of their meaning. In the book "Crossing ..." aforementioned John Paul II, for example, says in some passages is the unity of the Church but then continues: "We must not understand what stopping only visible aspect of the Church" p.. 154 ... "The Church as the Mystical Body of Christ, permeates all of us and includes all" p.. 156, up to "Unit that actually already exists" cited above. This alternation of pages Catholics and, to quote St. Pius X, shows, among other things, his knowledge of Catholic doctrine. In the face of everything a Catholic remains baffled and excruciating dilemma torments his conscience: follow what has been enshrined in the new course or the Church resist?
Has materialized so the Catholic resistance to the innovations of the Council, but this resistance rather than occur with a single solution is expressed in many forms.
1) Some people accept the new teaching, arguing that we should only oppose the abuses of the clergy progressive but in reality, there is a dichotomy, a break with tradition, it would therefore only opposition apparent that not mean anything to the problem of authority.
2) Others note that there is a certain contradiction therefore sought to address the problem of authority and conclude, considering only the pope infallible when he speaks "Ex cathedra" that everything that has been issued by the "Vatican" is merely a kind of fallible sottomagistero from which you could easily waive, mint authority retains its prerogatives.
3) Others go further, arguing that the council acts are in contrast to the dominating Catholic, and that since these documents covered by infallibility, highlight the loss of part of their promulgation, and thus the occupant primarily Throne Papal States, but would still remain materially the Successor of Peter.
4) Finally, some argue that the acts promulgated by the Roman, showing an irreconcilable conflict between their doctrines and dogmas of the Catholic faith, show that those who have adopted these acts are deprived of their public office for heresy and shows pertinacious, or have never been validly elected. The Apostolic See must then be considered vacant.
The faithful are still troubled by many different theological opinions.
We now want to address the problem without hesitation that may affect our reasoning.
The Church is essentially traditional, ie based on "Deposit of faith" transmitted by the Apostles until now. We must therefore always take into account what the Church has said or done over the centuries. When today we are faced with a doctrinal question, we must examine how the Church reacted in similar cases. This is a golden rule that, if forgotten, could generate a fantateologia.
In the case of the pope, we face a new situation, as we said, nevertheless there have been relatively similar, such as those of Pope Liberius, Honorius, Paschal, John XXII. For this reason, many theologians have addressed the hypothetical question of the Pope a heretic or schismatic, I say hypothetically because until now no pope has never fallen esplicitamene heresy.
So someone Ascoltiamone:
Uguaccione writes: "When the pope falling into heresy, may be judged by his subjects, in fact falling into heresy when the pope becomes not more but less than any Catholic."
John the Teutonic, great decretalist, the question arises whether it is permissible to accuse "the Pope in the event fall into heresy, since the Decretals pontifical councils and are forbidden to judge the First See. The royalties from the answer to question, because otherwise "Would undermine the good of the whole Church, which is not lawful; also 'Because of' heresy, the pope would cease to be head of the Church provided the crime is known for 'pro confessionem vel facti obvious' "- (For explicit affirmation or the evidence, such as, for example, bowing before an idol).
Cardinal Juan de Torquemada (not the Inquisitor) commenting on Corpus Iuris Canonici " IIe Distinction 21 "Before sedes" Distinction and 40 "Pope is" says: "I reply, this conclusion that the pope has no higher court on the ground, except in the case of heresy." Still continue the gloss says: "Deviant from the faith is when faith comes out stubbornly from the faith and stone falls, above the stone on which was founded cf. Matt. XVI [The pope] becomes less and less to any faithful and therefore be tried by Church, or rather be declared condemned, as it is written that whoever does not believe is already judged, and the pope can not establish a law which does not-can be accused of heresy, since so would compromise the whole Church would be confused and the general state of it. "
No more of the Popes said that heresy would make them be judged by the Church. Innocent III makes us witness to what, in the Middle Ages, when the Papacy reached the height of his power, and appeared less willing than ever to question its independence. The pope preached by custom on the anniversary of his coronation and consecration. In this circumstance Innocent III, in three different years, wanted to express his thoughts on the Roman Pontiff who bribes from heresy.
The Pope says expressly, in these three sermons that if he had fallen into heresy, it would be guilty of a crime against the faith, which is to him (as Pope) is absolutely necessary, and this would lead to be judged by the men in front of the Church. Indeed, not to judge, but already considered as "Non-believers - according to St. John - has already been judged. "
These judgments are gathered from medieval St. Robert Bellarmine in De Roman Pontiff " that, usto respect, says that the pope can fall into heresy, leaving, therefore, understood that in the case of doctrinal errors are found, we should infer that it has never been validly elected, then listing other opinion, however stated that should they fall into heresy would cease to be pope because "those outside the Church can be the Chief. "
In 1969 Card. Charles Journet wrote an article on the possible heresy of "pope" and declare: "Medieval theologians said that the council should not even depose him, but only note the fact of 'heresy and the Church means that he who had been deprived by the Pope's primacy function. Who could' has risen? No one outside of him same. How can he abdicate by an act of will, so may introduce voluntary, by itself, its decline, by an act of heresy.
The reason is that denying the faith, who was pope ceased to be part of the Church to be its member. Because the fact is publicly declared he could not therefore continue to be its head. In such a case, any decision of the Council is only declarative, and not in any way proclaims the supremacy of the council over the Pope. "
This ruling is admirably summarized from '' Enchiridion luris Canons "(Pecs 1940), edited by Stephen Sipos, which shows that the pope can stop by his office in several ways:
"1) For mortem
2 °) resignationem, (waiver)
3 °) amentiam joust et perpetuam (madness)
4th) for haeresim privatam notoriam et palam divulgatam. (For heresy private notorious and openly divulged.)
Moreover, the same Enchiridion claims that are ineligible to the Papacy as it does not "APTA matter:" Women, children, madmen, the non-baptized heretics and schismatics. "
At this point it should be noted that this is not much to see whether or not John Paul II has spoken heresy Ex Chathedra " but if he, personally, privately, is heretical or not.
A document of considerable legal and theological importance is given to us by the Apostolic Constitution "Cum ex officio Apostolatus" of Pope Paul IV, who plays all the characters belong to an infallible document. In it, the Pope committed the fullness of its powers: "By this Our Constitution, valid for ever, so great to hate crime (heresy), against which no one else can be more severe and pernicious in the Church of God in the fullness of Apostolic power, we determine, decree and define .
The Constitution states clearly that: "The same Roman Pontiff, who before his promotion to his elevation to Cardinal or Roman Pontiff, had deviated from the Catholic faith or had fallen into some heresy or a schism was committed or has caused this, is void, invalid, and no value, promotion or elevation, even if this occurred with the correlation and the unanimous consent of all the cardinals. " The same arguments were confirmed by St. Pius V by the Bull Inter Multiplices.
In any case, both for heresy before the elevation or subsequent heresy, what is clear from the judgments of the theologians and the Magisterium is that there is an absolute incompatibility between papal jurisdiction and heresy.
Also, after what we saw, as might be Pope John Paul II?
Starting from a principle of philosophy that sounds so: "Agere sequitur esse" (The action follows being), We can see clearly that the actions of this "Pope" does not correspond to what they should. If you do not act as a "pope" means that it is not.
Indeed, as might a pope to receive the sign in front of the worshipers of Shiva? Speaking of their " faith in one God and good " to worship the god of python? How could chair meetings such as Assisi and the like? In this regard we feel it says Pius XI Encyclical "Mortalium animosity" of 6 January 1928: "Convinced that rarely are men devoid of all, religious sentiment, hoping that argument seem to draw people, as dissenting from each other in matters of religion, yet to be agreed without difficulty in the profession of certain doctrines, as a common foundation of spiritual life. So wont hold conferences, meetings, conferences, with wide involvement of people, and invite you to discuss all promiscuously, and every infidel of graduation, and Christians, and even those who miserably apostatize from Christ or who with dogged pertinacity deny the deity of his person and mission. They can certainly obtain the approval of Catholics such attempts, as they are based on the false theory that assumes good and laudable every religion, because all, though in different ways, but also manifest and signify that inborn feeling for all for which we feel bring you to God and all'ossequente recognition of his domain. Now the followers of this theory are not only deception and error, but reject the true religion perverting the concept and pitch bend step to naturalism and to 'atheism; whence clearly follows that those who adhere to the proponents of these theories and attempts to move away completely (Omnino) the reli-gion revealed by God ". More later continues: "There are those who even has the pious desire to see the head of these Congress, let us say, colorful, the Pope himself! " . Pope evidently believed Wherefore as absurd, unthinkable, and in fact it is inconceivable that a true Pope may attend these meetings or even be the promoter.
But in particular, how can) enact laws that contain errors? And 'theologically certain doctrine that the Church in promulgating universal laws, whether disciplinary liturgical, is infallible. There can be nothing in these laws, which is contrary to the faith. (P. Salaverri, P. Cartechini, P. Zubizarreta, among others, and indirectly the Council of Constance).
Moreover, it is a dogma of faith that the Church is Holy. In this regard Pius XII encyclical Mystic corporis " Notes: "It, certainly, without any patches shines the pia mater sacraments, With which generates and feeds the children, faith that retains unspoiled, in the holy laws with which controls ,..."
How, then, that the Holy Church can give us the sacraments, faith, laws that are not holy?
Now it is certain that, for example, the New Code of Canon Law, the Novus Ordo Missae, contain errors. If the pope can not promulgate universal laws contrary to the faith and holiness of the Church means that his authority, if this occurs, it is not legitimate, there is no other explanation.
In summary, therefore, on the one hand we see from the speeches and the events that John Paul II is heretical pertinacity. We see that the other performs the actions that a legitimate pope could not do because dall'infallibilità guaranteed. As one of four cases of nullity of the supreme power only applicable to this reality, it is heresy, it necessarily follows, we see no other solution, that Karol Wojtyla can not be a heretic. This further illustrates, as a kind of litmus test, the absence of authority, probably from the beginning, in his person.
The largest and most serious objection that can be done in all this is that, in this case, the Church would no longer visible or no longer exists.
Before answering it must be emphasized that the visibility of the Church, as the theologians say, is detected by three main signs: profession of faith itself, use the same sacraments and obedience to the same shepherds. Then we see the church to reconcile, can not be the true Church because, for Catholics to remain, as we saw, we can not follow the doctrine, use of the sacraments and obedience to the pastors.
We can not say that Pope John Paul II c at the same time that is a heretic or apostate and therefore we can not smash, so where does the allegiance, the obedience to the Pope, the "sweet Christ on earth" (St. Catherine)? If you can not follow him because he is not pope. Where is the true Church?
We agree that there is great difficulty in finding an answer, because there is mystery in what is happening, but you can always respond by assuming that the Church is visible in those who are opposed to heresy, and who still have faith or which is undergoing an eclipse, as prophesied the Virgin Mary at La Salette.
Would, however, major difficulties if one accepts the hypothesis that Pope John Paul II is legitimate, as we demonstrated.
To exit from this crisis, the Church will one day while clarifying this dark period. Will inevitably find the nullity of documents of the council, of the liturgical reform of canon law, the catechism and twenty encyclicals.
Perhaps say that the Holy Spirit did not attend his church or who is wrong or has temporarily lost its holiness? Admittedly that would be quite unlikely.
Or will deny at least the "sanctity and infallibility of properties that are essential to the Church, which is not possible, or do not see another solution: to establish the illegality of those who promulgated the documents.
A champion of the Faith
We are in a situation unprecedented in the history of the Church. One of the new and most important of this crisis is that people who occupy the position of supreme authority, so it should be the guardian that transmits the deposit of faith, act counter to its mandate, that systematically demolishes the dominant Catholic and is an apostle of a new religion. How is this possible? How is it possible to preserve the faith is not obliged to follow the teachings of the Magisterium reconcile and post? How can you not be obliged to observe the laws, both disciplinary and liturgical? How, then, that in order to remain faithful to the doctrine and law of the Church always has been obligated not to submit to the shepherds of the church after the Council and, indeed, to come out of it? Because if someone thinks and acts in accordance with the new rules, inevitably "goes away in an impressive manner" by the faith of all time. This situation has started on "Vatican II, whose decrees already appeared clearly at odds with Catholic doctrine, particularly the "Gaudium et Spes," the "Nostra Aetate" and the declaration Dignitatis Humanae personae Religious Freedom-sa. All subsequent documents were informed by the same spirit. Can not be addressed in this article combine all documentation and all acts of Paul VI to John Paul II c, the limited space, it suffices, however, cite some facts and some of the most significant statement in which the apparent contrast with the doctrine and practice of traditional Church.
Karol Wojtyla, already a cardinal, a spiritual retreat in 1976 to Paul VI at the Vatican prophecy the New advent of humanity, " or-never mature to understand that "Christ is the center of the cosmos." Pearl's "Universal Redemption," "Christ in his birth has united all people, to every man"; humanity.
On 7/11/1980 John Paul II during a trip to Germany, went to a Lutheran church and declared: "I come to you to the spiritual heritage of Luther" and praised the deep spirituality of quell'eresiarca.
On 25/5/1982, England, attended the Anglican worship in Canterbury Cathedral, and together with the Anglican archbishop blessed the crowd.
'S 11/12/1983 preached in the Lutheran church in Rome. He stated that it will "Repeat the process more objective Luther" giving to understand that the sentence of Pope Leo X on matters of faith was unjust and reform.
Since 1984 he regularly receives representatives of the powerful Jewish Masonic B'nai B'rith, which has forged links. On 10/5/84, Thailand, officially visited (such as "Vicar" of Jesus Christ) one of the leaders of Buddhism and bowed before his throne at the base of a statue of Buddha. L '11/6/1984, in Rome, sent a representative to the location of the first stone of what will be the largest mosque in Europe, built in the heart of Christianity. The 8 / 8 / 1985, Togo, participated in a "sacred forest" in pagan ceremonies and a few days later took part in satanic rituals (all pagans are demons ", Psalm 95) and Kara Togoville.
On 2/2/1986, India, received in the forehead by a priestess of Shiva (god of death and destruction) sign the "tilak" by their worship of Shiva. And the 5 / 2, during the same trip, in Madras, the ashes of dung initiation of "sacred cow".
On 13/4/1986, in Rome, officially visited the synagogue where he recited the psalms with the great rabbi and other Jews who repeated the words of accusation against the Church.
In 1993, Benin, met the high priests of the satanic sect and Voodoo delivered a short speech of praise in which inter alia said"(...) compared to the true values, wherever they are, especially compared to the 'man who tries to live by these values ... You are strongly attached to traditions that your ancestors have handed down. And 'legitimate be grateful to the elderly who have transmitted a sense of the sacred, faith in one God and good taste of the celebration ...". (Note that the Voodoo god adoption Rano python).
John Paul II also uttered some fundamentally heretical propositions (here I cite only a few):
"You can say full of a particular hope of salvation for those who do not belong to 'the visible body of the Church." (Discourse of 21.5.1980).
As this formula reduces to a useless concept need to belong to the Church to arrive at eternal salvation: heretical (See Encyclical Humani Generis Pope Pius XII).
"Christians of different denominations are united in the Holy Spirit from the bonds of communion incomplete"; (Discourse of 24.2.1981).
As it gives to all Christians separated from the Catholic Church that can only relate to those known only by God on the other hand, have at least the virtue of supernatural faith and are united by a vote implicit in the Catholic Church: heretical.
"The firmness of belief of members of non-Christian religions is sometimes a result of the Spirit of truth operating outside the visible boundaries of the Mystical Body." (Enciclica. Redemptor Hominis the 4/3/1979)
As it attaches to the Holy Spirit the whole belief of the doctrine professed by members of non-Christian religions: heretical.
"The Holy Spirit is mysteriously present in non-Christian religions and cultures (...) Holy Spirit you could say: each part has one and they all have full, so your generosity is inexhaustible; (Discourse of 26.3.1982). In that it gives to all men, even those who do not have supernatural faith, of having "the Holy Spirit ": heretical.
"Muslims are our brothers in faith in God"; (Sermon to the Muslims, Paris 31.5.1980). Because it implies that Muslims, because of their belief to the uniqueness of God, possessing supernatural faith: heretical.
"The community of non-Catholic Christians have in common with the Catholic Church a common apostolic faith in Jesus Christ the Saviour"; (Talk to representatives of other religions, Nairobi 7/5/1980).
As it attaches to all non-Catholic Christians the supernatural virtue of faith: heretical. "E ' must fight for this dignity that every person can turn on and continuously in Christ and that is the dignity of the grace of divine adoption and at the same time the dignity of the inner truth of humanity "; (Encyclical Redemptor Hominis - 11.4)
As the winds that every man has the dignity of the grace of divine adoption: heretical.
"The words of the Epistle to the Ephesians (Eph. I, 4.5 to 7.18) tell us about supernatural elevation of each man in Jesus Christ to the dignity of adopted children of God, of which we are gratified in Him" ; (Angelus' 11.7.1982).
Same theological note of the previous year.
"Every man in this body (the Mystical Body of Christ that God's people) penetrated by the breath of life ... which comes from Christ. "(Encyclical Redemptor hominis).
As the winds that every man is a member of the Mystical Body: heretical.
"The Council, however, open only the road to unity. Opener engaging in it first of all the Catholic Church, but the journey itself is a process, which should gradually make their way through obstacles, nature of doctrinal and cultural and socialWho have come to accumulate over the centuries. We must therefore, so to speak, get rid of stereotypes, habits. It should be especiallySee the unity that already exists in fact. (Crossing the Threshold of Hope. P.. 162) What are these "Barriers, stereotypes, abi-Tudini" if not those specific to each "religion" and then differentiate and divide?
As it gives to all Christians, even non-Catholics' s membership in fact the one Church of Christ heretical. As regards the Church's dogmas obstacles "unity": heretical.
27/10/1986 II in Assisi, promotes c presides over a prayer of "religion" for peace ceremony repeatedly up to lately, Thursday, November 3, 1994, for an interfaith gathering, this time held in the Vatican in the very place where the Apostle Peter shed his own blood to eradicate false beliefs and the establishment of the Holy Catholic Religion. Today, by contrast, seeks to destroy true religion founded by our Lord and to legitimize the cult of "False and liars".
Sunday, November 13, 1994 has reached its peak with "apostolic letter" "Tertio Millennium Adveniente which calls, inter alia, to the Holy Catholic Church for self-criticism for his past. He came to the absurd: not only says the opposite of Catholic doctrine, but directly attacks the Church as it is willed by our Lord.
These and others are heretical deeds and words and heresy, and is manifested by the facts and the words (Verb sive sive facto) as the theologians say (Merkerlbach, for example), which identifies the formal heresy three main signs: 1) who doubts in persistent or contempt of the Church, and avoid further seek the truth, 2) do not accept the truth enough, the proposal to follow his opinion or his sect, 3) those who learned the truth, persists in contradicting the Church as heretics are wont to do.
Nor is it conceivable that John Paul II and Paul VI before him were not aware of Catholic doctrine, not hold degrees in theology and having also been warned by several people, among others, the Cardinals Ottaviani and Bacaci, Mons . M. Archbishop Lefebvre and A. De Castro Mayer. We must also take account of the typical mode of action of the modernists, who say the truth then denying or emptying them of their meaning. In the book "Crossing ..." aforementioned John Paul II, for example, says in some passages is the unity of the Church but then continues: "We must not understand what stopping only visible aspect of the Church" p.. 154 ... "The Church as the Mystical Body of Christ, permeates all of us and includes all" p.. 156, up to "Unit that actually already exists" cited above. This alternation of pages Catholics and, to quote St. Pius X, shows, among other things, his knowledge of Catholic doctrine. In the face of everything a Catholic remains baffled and excruciating dilemma torments his conscience: follow what has been enshrined in the new course or the Church resist?
Has materialized so the Catholic resistance to the innovations of the Council, but this resistance rather than occur with a single solution is expressed in many forms.
1) Some people accept the new teaching, arguing that we should only oppose the abuses of the clergy progressive but in reality, there is a dichotomy, a break with tradition, it would therefore only opposition apparent that not mean anything to the problem of authority.
2) Others note that there is a certain contradiction therefore sought to address the problem of authority and conclude, considering only the pope infallible when he speaks "Ex cathedra" that everything that has been issued by the "Vatican" is merely a kind of fallible sottomagistero from which you could easily waive, mint authority retains its prerogatives.
3) Others go further, arguing that the council acts are in contrast to the dominating Catholic, and that since these documents covered by infallibility, highlight the loss of part of their promulgation, and thus the occupant primarily Throne Papal States, but would still remain materially the Successor of Peter.
4) Finally, some argue that the acts promulgated by the Roman, showing an irreconcilable conflict between their doctrines and dogmas of the Catholic faith, show that those who have adopted these acts are deprived of their public office for heresy and shows pertinacious, or have never been validly elected. The Apostolic See must then be considered vacant.
The faithful are still troubled by many different theological opinions.
We now want to address the problem without hesitation that may affect our reasoning.
The Church is essentially traditional, ie based on "Deposit of faith" transmitted by the Apostles until now. We must therefore always take into account what the Church has said or done over the centuries. When today we are faced with a doctrinal question, we must examine how the Church reacted in similar cases. This is a golden rule that, if forgotten, could generate a fantateologia.
In the case of the pope, we face a new situation, as we said, nevertheless there have been relatively similar, such as those of Pope Liberius, Honorius, Paschal, John XXII. For this reason, many theologians have addressed the hypothetical question of the Pope a heretic or schismatic, I say hypothetically because until now no pope has never fallen esplicitamene heresy.
So someone Ascoltiamone:
Uguaccione writes: "When the pope falling into heresy, may be judged by his subjects, in fact falling into heresy when the pope becomes not more but less than any Catholic."
John the Teutonic, great decretalist, the question arises whether it is permissible to accuse "the Pope in the event fall into heresy, since the Decretals pontifical councils and are forbidden to judge the First See. The royalties from the answer to question, because otherwise "Would undermine the good of the whole Church, which is not lawful; also 'Because of' heresy, the pope would cease to be head of the Church provided the crime is known for 'pro confessionem vel facti obvious' "- (For explicit affirmation or the evidence, such as, for example, bowing before an idol).
Cardinal Juan de Torquemada (not the Inquisitor) commenting on Corpus Iuris Canonici " IIe Distinction 21 "Before sedes" Distinction and 40 "Pope is" says: "I reply, this conclusion that the pope has no higher court on the ground, except in the case of heresy." Still continue the gloss says: "Deviant from the faith is when faith comes out stubbornly from the faith and stone falls, above the stone on which was founded cf. Matt. XVI [The pope] becomes less and less to any faithful and therefore be tried by Church, or rather be declared condemned, as it is written that whoever does not believe is already judged, and the pope can not establish a law which does not-can be accused of heresy, since so would compromise the whole Church would be confused and the general state of it. "
No more of the Popes said that heresy would make them be judged by the Church. Innocent III makes us witness to what, in the Middle Ages, when the Papacy reached the height of his power, and appeared less willing than ever to question its independence. The pope preached by custom on the anniversary of his coronation and consecration. In this circumstance Innocent III, in three different years, wanted to express his thoughts on the Roman Pontiff who bribes from heresy.
The Pope says expressly, in these three sermons that if he had fallen into heresy, it would be guilty of a crime against the faith, which is to him (as Pope) is absolutely necessary, and this would lead to be judged by the men in front of the Church. Indeed, not to judge, but already considered as "Non-believers - according to St. John - has already been judged. "
These judgments are gathered from medieval St. Robert Bellarmine in De Roman Pontiff " that, usto respect, says that the pope can fall into heresy, leaving, therefore, understood that in the case of doctrinal errors are found, we should infer that it has never been validly elected, then listing other opinion, however stated that should they fall into heresy would cease to be pope because "those outside the Church can be the Chief. "
In 1969 Card. Charles Journet wrote an article on the possible heresy of "pope" and declare: "Medieval theologians said that the council should not even depose him, but only note the fact of 'heresy and the Church means that he who had been deprived by the Pope's primacy function. Who could' has risen? No one outside of him same. How can he abdicate by an act of will, so may introduce voluntary, by itself, its decline, by an act of heresy.
The reason is that denying the faith, who was pope ceased to be part of the Church to be its member. Because the fact is publicly declared he could not therefore continue to be its head. In such a case, any decision of the Council is only declarative, and not in any way proclaims the supremacy of the council over the Pope. "
This ruling is admirably summarized from '' Enchiridion luris Canons "(Pecs 1940), edited by Stephen Sipos, which shows that the pope can stop by his office in several ways:
"1) For mortem
2 °) resignationem, (waiver)
3 °) amentiam joust et perpetuam (madness)
4th) for haeresim privatam notoriam et palam divulgatam. (For heresy private notorious and openly divulged.)
Moreover, the same Enchiridion claims that are ineligible to the Papacy as it does not "APTA matter:" Women, children, madmen, the non-baptized heretics and schismatics. "
At this point it should be noted that this is not much to see whether or not John Paul II has spoken heresy Ex Chathedra " but if he, personally, privately, is heretical or not.
A document of considerable legal and theological importance is given to us by the Apostolic Constitution "Cum ex officio Apostolatus" of Pope Paul IV, who plays all the characters belong to an infallible document. In it, the Pope committed the fullness of its powers: "By this Our Constitution, valid for ever, so great to hate crime (heresy), against which no one else can be more severe and pernicious in the Church of God in the fullness of Apostolic power, we determine, decree and define .
The Constitution states clearly that: "The same Roman Pontiff, who before his promotion to his elevation to Cardinal or Roman Pontiff, had deviated from the Catholic faith or had fallen into some heresy or a schism was committed or has caused this, is void, invalid, and no value, promotion or elevation, even if this occurred with the correlation and the unanimous consent of all the cardinals. " The same arguments were confirmed by St. Pius V by the Bull Inter Multiplices.
In any case, both for heresy before the elevation or subsequent heresy, what is clear from the judgments of the theologians and the Magisterium is that there is an absolute incompatibility between papal jurisdiction and heresy.
Also, after what we saw, as might be Pope John Paul II?
Starting from a principle of philosophy that sounds so: "Agere sequitur esse" (The action follows being), We can see clearly that the actions of this "Pope" does not correspond to what they should. If you do not act as a "pope" means that it is not.
Indeed, as might a pope to receive the sign in front of the worshipers of Shiva? Speaking of their " faith in one God and good " to worship the god of python? How could chair meetings such as Assisi and the like? In this regard we feel it says Pius XI Encyclical "Mortalium animosity" of 6 January 1928: "Convinced that rarely are men devoid of all, religious sentiment, hoping that argument seem to draw people, as dissenting from each other in matters of religion, yet to be agreed without difficulty in the profession of certain doctrines, as a common foundation of spiritual life. So wont hold conferences, meetings, conferences, with wide involvement of people, and invite you to discuss all promiscuously, and every infidel of graduation, and Christians, and even those who miserably apostatize from Christ or who with dogged pertinacity deny the deity of his person and mission. They can certainly obtain the approval of Catholics such attempts, as they are based on the false theory that assumes good and laudable every religion, because all, though in different ways, but also manifest and signify that inborn feeling for all for which we feel bring you to God and all'ossequente recognition of his domain. Now the followers of this theory are not only deception and error, but reject the true religion perverting the concept and pitch bend step to naturalism and to 'atheism; whence clearly follows that those who adhere to the proponents of these theories and attempts to move away completely (Omnino) the reli-gion revealed by God ". More later continues: "There are those who even has the pious desire to see the head of these Congress, let us say, colorful, the Pope himself! " . Pope evidently believed Wherefore as absurd, unthinkable, and in fact it is inconceivable that a true Pope may attend these meetings or even be the promoter.
But in particular, how can) enact laws that contain errors? And 'theologically certain doctrine that the Church in promulgating universal laws, whether disciplinary liturgical, is infallible. There can be nothing in these laws, which is contrary to the faith. (P. Salaverri, P. Cartechini, P. Zubizarreta, among others, and indirectly the Council of Constance).
Moreover, it is a dogma of faith that the Church is Holy. In this regard Pius XII encyclical Mystic corporis " Notes: "It, certainly, without any patches shines the pia mater sacraments, With which generates and feeds the children, faith that retains unspoiled, in the holy laws with which controls ,..."
How, then, that the Holy Church can give us the sacraments, faith, laws that are not holy?
Now it is certain that, for example, the New Code of Canon Law, the Novus Ordo Missae, contain errors. If the pope can not promulgate universal laws contrary to the faith and holiness of the Church means that his authority, if this occurs, it is not legitimate, there is no other explanation.
In summary, therefore, on the one hand we see from the speeches and the events that John Paul II is heretical pertinacity. We see that the other performs the actions that a legitimate pope could not do because dall'infallibilità guaranteed. As one of four cases of nullity of the supreme power only applicable to this reality, it is heresy, it necessarily follows, we see no other solution, that Karol Wojtyla can not be a heretic. This further illustrates, as a kind of litmus test, the absence of authority, probably from the beginning, in his person.
The largest and most serious objection that can be done in all this is that, in this case, the Church would no longer visible or no longer exists.
Before answering it must be emphasized that the visibility of the Church, as the theologians say, is detected by three main signs: profession of faith itself, use the same sacraments and obedience to the same shepherds. Then we see the church to reconcile, can not be the true Church because, for Catholics to remain, as we saw, we can not follow the doctrine, use of the sacraments and obedience to the pastors.
We can not say that Pope John Paul II c at the same time that is a heretic or apostate and therefore we can not smash, so where does the allegiance, the obedience to the Pope, the "sweet Christ on earth" (St. Catherine)? If you can not follow him because he is not pope. Where is the true Church?
We agree that there is great difficulty in finding an answer, because there is mystery in what is happening, but you can always respond by assuming that the Church is visible in those who are opposed to heresy, and who still have faith or which is undergoing an eclipse, as prophesied the Virgin Mary at La Salette.
Would, however, major difficulties if one accepts the hypothesis that Pope John Paul II is legitimate, as we demonstrated.
To exit from this crisis, the Church will one day while clarifying this dark period. Will inevitably find the nullity of documents of the council, of the liturgical reform of canon law, the catechism and twenty encyclicals.
Perhaps say that the Holy Spirit did not attend his church or who is wrong or has temporarily lost its holiness? Admittedly that would be quite unlikely.
Or will deny at least the "sanctity and infallibility of properties that are essential to the Church, which is not possible, or do not see another solution: to establish the illegality of those who promulgated the documents.
A champion of the Faith
Ordo Missae:
Ritus Servandus and De defectibus
Consilium - Congregation of Rites
The preparation of the celebrant
The entrance of the celebrant at the altar
The beginning of the Mass
The entrance antiphon, the Kyrie eleison, Gloria in Excelsis and
Prayer
The Epistle, the Gradual and following up the Offertory
The offertory anthem and following up Canon
The Canon of the Mass until the consecration
The Canon after the Consecration
The Lord's Prayer and the follow up Communion
The prayer after Communion
The blessing at the end of Mass
What fails in Masses for the dead
Mass with a deacon
What to do if the priest celebrates twice or three times the same day
The conditions of validity
Defects of the matter
Defects on bread
Defects on wine
Defects on the form
Defects from the Minister
The lack of intent
Defects from the state of the soul
Defects from the state of the body
Faults that occur in the performance of the Department
See also Ritus Servandus and From defectibus according to the Missal of 1962
Decree
Instruction, recently published, for the implementation of the Constitution on the Liturgy has introduced several changes, of varying importance, especially in the celebration of mass. It therefore seems necessary that either theOrdo MissaeOr presentations entitled "Ritus Servandus in celebrationis Missae"And"From defectibus in celebrationis Missae occurrentibus"Presentations that appear in the Roman Missal, even with a revised text, in harmony with the requirements of the aforesaid Section.
So the council to enforce the Constitution on the Liturgy, taking into account the general plan for the restoration of the Mass, has carefully developed this new revision. Our S. Congregation of Rites, in exercise of powers conferred to him by our Holy Father Pope Paul VI, has approved and declared typical ordering it to be published and that it takes place in the new editions of the Roman Missal, so that the rules it contains are faithfully observed by all.
Notwithstanding anything to the contrary.
On January 27, 1965
JACQUES + Card. Lercaro
Archbishop of Bologna
Chairman of the Board for the implementation of the Constitution on the Liturgy
+ ARCADIUS-M. Card. Larraona
Prefect of the Sacred Congregation of Rites
Ferdinand Antonelli O.F.M.
Secretary of S. Congregation of Rites
Rites to be observed in the celebration of Mass
I - The preparation of the celebrant
1. The priest will celebrate Mass vaquero to prayer several times, using if desired the prayers of preparation. Then, wearing his cassock, he went to the place prepared in the sacristy or elsewhere, where the ornaments and other items necessary for the celebration. He takes the Missal, the Mass Research and has bookmarks to the texts he will say. Then he washes his hands, saying the prayer that accompanies the ritual. Then he prepares the chalice, raises above the purifying, and on it the paten with the host, he suffers slightly, if necessary, to get rid of crumbs, and he covers it with the blade of flax then with the veil of silk on the veil, it is the fellowship of the color ornaments containing the folded corporal.
2. The matters being arranged, he goes to the ornaments and it is, saying different prayers for each own. Firstly, taking the amice the ends and strings, he put on his head, he immediately lowers the neck, covering the neck of his clothes, puts the cord under the arm, then behind the back, back to the chest and attaches. Then there is the dawn, he adapts to his stature, and he girded with the girdle that the Minister has put behind. He then manipulates and puts his left arm. Then, taking the stole, he puts the environment on his neck and crosses in front of his chest, pretending the party right down the left shoulder, and left the party down the right shoulder. Then, with the ends of the string, he attached each of the two sides of the stole to the same cable on both sides. Finally, the celebrant is the chasuble, and it is fitting that covers his head.
3. If the celebrant is a bishop or an abbot who received the blessing and can make use of papal, it does not cross the stole in front of chest, but the two ends hanging down each side, and before he took the stole pectoral cross, he kisses, he puts on his neck and it hangs in front of chest at the end of cords. It does not handle the stole before, except in Masses for the dead, but he takes it to the altar, after saying theIndulgentiam.
4. If Bishop is, or has the right to use the papal and celebrates solemnly, it is the ornaments and it behaves for the rest indication Ceremonial. However, for all masses, it can take the ornaments in the sacristy. Additionally, the bishop may, if necessary, to celebrate the Mass sung in the manner of a priest.
II - The entrance of the celebrant at the altar
5. The celebrant, vested with all the ornaments, take the left hand the chalice prepared as we just mentioned, it is high across chest, taking his right hand on the purse and the cup, after the inclination to cross where the image is in the sacristy, he went to the altar, preceded by the minister who carries the Missal and other items necessary for the celebration (unless they been prepared previously). Should it pass in front of the altar, he is the inclination. Before the Blessed Sacrament, he made a genuflection. If it passes in front of an altar where Mass is celebrated at the time of the elevation, he is also kneeling bareheaded and he loves it, and it does not rise before the celebrant has rested on the calyx on the corporal.
6. Once at the altar, he discovered, behind the bar to the Minister and bowed deeply before the altar or in front of the cross placed on top. If on the altar of the Blessed Sacrament, he made the prayer. Then he climbs in the middle of the altar, raises the chalice, takes stock of the corporal he displays in the middle of the altar, and places the chalice covered with the veil, as he put the purse on the side left.
7. It is strongly recommended to devote to church even hosts for the communion of the faithful. If there are few communicants, one can put the hosts on the paten, otherwise they are placed on the corporal or a ciborium, which is placed, covered with lid, with the chalice.
8. When he placed the chalice on the altar, he celebrated Mass privately, he went to the right side, and opens the missal on the pad or console. Then, returning to the middle of the altar, having first saluted the cross, he descended to the lowest rung of the altar to make the confession.
9. If the Mass is celebrated in the presence of people, we can prepare the chalice on a table near the altar or place it on the very altar before the beginning of the mass. In this case, the celebrant, after the required hello, immediately began the prayers he must do before the steps of the altar.
10. A solemn Mass, the chalice and other items needed will be prepared on a table covered with a cloth before the celebrant comes to the altar. It moves with the deacon and subdeacon who take as his hands clasped before them walk the acolytes, bearing lighted candles with candlesticks, then they pose near the altar or on the table , and when the priest arrives at the lower grade that is the altar with the deacon on the right and left sub-deacon, before going up to the altar with them he's confession.
III - The beginning of the Mass
11. Once the celebrant has descended to the lower level of the altar, he turns to the altar and stood in the middle, hands clasped, having first made a profound bow, or, if the tabernacle the Holy Sacrament, having made a genuflection, he stands up and begins mass.
12. If it is to celebrate before the Sovereign Pontiff, it is placed before the lower level of the altar on the left before the Pope himself, and kneeling, he waits, when he received the blessing, he gets up and standing , slightly turned towards the altar, he begins mass. If it is before a cardinal, legate of the Apostolic See, a patriarch, archbishop or a bishop in the church of their jurisdiction, standing at the lower level of the left side as above, it expects that the prelate's signal that , so he made a deep bow and turned toward the altar, he begins mass.
13. If solemnly celebrated in the presence of the Sovereign Pontiff or one of the prelates listed above in the churches of their jurisdiction, standing to the left of the prelate he's confession with him and observe other rituals, such as c ' is set in the Ceremonial.
14. The celebrant was then standing at the lower level of the altar, as noted above, says, voice by signing the appropriate sign of the cross: In nomine Patris, Filii, and, and Spiritus Sancti. Amen.
15. When he signed, he always puts his left hand below the chest, but when he blesses the altar, he signed the Oblates or something, he puts it on the altar, unless different. By signing, he turned to the palm of his right hand and all fingers of the hand is extended and joined, he made the sign of the cross from forehead to chest and left shoulder to right shoulder . But he blesses other people or objects, it turns the little finger towards that blessed, and blessing it extends the entire right hand, whose fingers are all together and extended: what is observed in all the blessings.
16. Having said In nomine Patris, etc.., as above, joining hands again, he adds: V /.Introibo ad altare Dei. The minister kneeling behind him on his left, or assistants, and at the solemn mass, the ministers standing on either side meet: R /. Ad Deum laetificat iuventutem meam. Then the celebrant says immediately: V /.Nostrum in nomine Domini adiutorium. R /.Who fecit caelum et terram. Then, bowing before the altar, hands joined, he said: Confiteor Deo as in the Ordinary of the Mass, and he continues in the same manner, until the Misereatur has been said by ministers or those around him. When the minister or the attendees start Confiteor, He is recovering. When he says mea culpa it is three times the chest with his right hand, the left being placed below the chest.
17. If in the presence of the Sovereign Pontiff, a cardinal, a legate of the Apostolic See, a patriarch, an archbishop or bishop, being in the churches of their jurisdiction, where have said: vobis, fratres, He will say: tibi pater, In the same way at the end, where he would have said: vos, fratres, He will say: te paterAnd in saying this, he makes the genuflection to the Sovereign Pontiff and he bowed deeply to the other prelates.
18. When the minister or assistants (even if the Pope is present) meet the Confiteor, they say tibi, pater and te, pater, turning a little to the celebrant.
19. When the minister or the assistant made the confession, the celebrant standing responds: Misereatur Vestris etc.. Then, crossing himself, he said: Indulgentiam, etc.. and if he is a bishop or abbot, as above, he took the handles. And remaining tilted, hands clasped, he continues: Deus, you conversus, and what follows in the Ordinary of the Mass, and when he says Oremus, He then joined hands extended.
20. And then, if celebrated in the presence of the Sovereign Pontiff or other prelates listed above, having made a genuflection to the Sovereign Pontiff and a profound bow to the other prelates, he went to the middle of the altar before the lower level and there he begins to whisper: Aufer a nobis as in the Ordinary of the mass.
21. While saying in a low voice Aufer a nobis etc.., the celebrant, his hands clasped, rises in the middle of the altar and then bowed and hands resting on the altar, he said: Oramus te, Domine, etc.. and when he says: Quorum reliquiae hic sunt he kisses the altar by placing hands extended at equal distance from both sides.
22. All prayers to say at the bottom of the steps of the altar, and prayers Aufer a nobis and Oramus, but not the kiss the altar, should be omitted whenever another liturgical action immediately preceded it. In these cases, the celebrant, after the altar hello required, it goes without saying, and after having raised the chalice, if necessary, kisses the altar, still without saying anything.
IV - The entrance antiphon, the Kyrie and Gloria in Excelsis
23. In sung Masses and Masses celebrated with a congregation read, after kissing the altar or having incensed, the celebrant goes to the head, unless, by special provision in the church, he does seem more comfortable that it remains up to the altar prayer inclusive. The anthem of the entry if it is sung or recited by the choir or the people, is not said by the celebrant in particular, if not celebrating the bed and clasped hands, saying: Gloria Patri nods. Then the Kyrie the celebrant does not say especially if it is sung or recited by the people or the choir, but can easily sing or recite with the people or the choir.
24. After the last Kyrie eleison the celebrant begins, if we should say, Gloria in Excelsis Deo he does not especially if sung or recited by the people or the choir, but can easily sing or recite with the people or the choir.
25. But in the masses that are celebrated in particular, after having kissed the altar, the celebrant goes to the right side and then turned toward the altar, he reads the anthem of the entry as above. After resuming the anthem, hands clasped, he goes in the middle of the altar, and then turned toward him, he said three times Kyrie eleison three times Christe, eleison and three more times Kyrie eleison alternately with the minister, and then, if we should say, Gloria in excelsis, as above. Even in Masses celebrated with the people if the celebrant remains at the altar to the inclusive prayer, he read the anthem of the entry, whether to read the right side, he said Kyrie and Gloria in the middle of the altar.
26. A solemn mass, when the priest made the confession, he goes with the ministers in the middle of the altar there, having said Oramus te, Domine, and kissed the altar, he puts incense in the censer, the deacon with the shuttle and saying: Benedicite, pater Reverend, while this thurifer the censer. The celebrant puts incense in the censer, saying at the same time: Ab illo benedicaris, etc.. and, after dropping off the spoon, he blesses the incense in the censer by tracing over the sign of the cross with his right hand. Then the deacon, who made the shuttle takes the censer and give the celebrant who, after having made the cross an inclination, the incense three times without saying anything, and again after the inclination to cross He incenses the altar leading the censer three times at a distance from the center of the altar to the right side, then lowering his hand, he incenses the posterior end of the altar of first down, then up, two movements of the censer, having returned to the altar and raised his hand, he incenses the horizontal surface, or table, in front, directing the censer three times until at the middle and here, having the inclination to cross, he walks out incensing the other side of the altar three movements to the left side, he incenses along the lower and upper This left two movements, then still living in the same place, he raises the censer and incense three times the top of the table, turning toward the middle of the altar, as he did the right side and then, lowering his hand a little, he incenses the anterior or front, directing the censer three times while he was advancing on the left side to the middle of the altar, and having made the inclination to the cross, he incenses the same with the remaining three movements of the anterior side to the right. There, having made the censer to the deacon, he is praised, and he alone, by the latter. The deacon and subdeacon attend the celebration of both sides, when incensed, and they pass the cross, they are still genuflecting.
27. If on the altar of relics or images of saints, after the acclaimed cross and making him the inclination to leave before the middle of the altar, he incenses the first images or relics which located on the left of the altar, two movements of the censer, and again after the inclination to cross, he incenses the same way twice relics or images that are on the right of the altar, and then he continues to incense the altar as above giving three strokes on each side of flattery, even if there were a greater number of relics or images, more or smaller number of candlesticks.
28. If the tabernacle of the Holy Sacrament on the altar, having received the censer and incense before the start, he made a genuflection, and so each time it passes the middle of the altar.
29. If you can comfortably walk around the altar, the celebrant, after having praised, as above, the cross and the relics or images, incense three times above the table to the right side; Then, circling, and hand down a bit, he incenses the side twice himself, and then six times the other side of the altar, the left side twice, then three times above the table the left side into the middle of the altar, and finally hand down a bit, three times the anterior left side into the middle of the altar, and, after the inclination to cross, he similarly incensed three times the rest of the front side to the right.
30. For the Masses sung, if they make the incense, the celebrant behaves as it has been said above for the solemn Mass, at the end, he was praised by serving him.
31. The incense is completed, the celebrant goes with the ministers office and then, after the singing of Kyrie it begins, if we must say, the Gloria in Excelsis Deo it does not say in particular, but he can sing with the people or the choir.
V - Prayer
32. After saying the anthem Gloria in Excelsis or, if we should not say, having failed, the celebrant facing the people, extending then joining his hands, sing or say aloud: Dominus vobiscum, or if bishop: Pax Vobis (What he says at this point only when said Anthem Gloria in Excelsis). All answer Et cum spiritu tuo. Then the celebrant, extending and then joining his hands, said: Oremus, and having made a pause as he thinks fit, extend his hands and sings or says the prayer. In words Per Dominum he joins his hands and keeps them attached to the end of the prayer. If the prayer ends with Who tecum or Who vivis, he joins his hands when he says in unitate. At the end all answer: Amen.
33. When, in prayer or at another location of the mass, we pronounce the name of Jesus or Mary, and even when uttering the name of the saint or the Blessed which Mass is said, or commemorations that are made or the name of the Sovereign Pontiff, the celebrant bows his head. If we say many prayers, we observe each of them what was just said about the tone of voice, extending his hands and nod.
34. In Masses which are celebrated privately, and when the celebrant remains at the altar to the prayer, he kisses the altar before saying: Dominus vobiscum. Then he turned to the servant or to the people, saluted as above, and goes to the right side, where he said the prayer facing the altar. But he turned to the famous people, it does not turn its back on the altar to say Dominus vobiscum, Orate fratres, Ite, missa est, or to give the blessing, but after having kissed the altar in the middle, that's when extending and joining his hands, as above, he greets the people and the blessing.
35. Whenever, in saying Mass one must say the words Flectamus genua - Levate, The celebrant, extending and then joining his hands, "said Oremus then Flectamus genuaAnd immediately he bends his knees and prays in silence for a certain time, then he gets up, says Levate, and hands extended, says the prayer. Readings above the Epistle are read as they say here about the letter.
36. At the solemn Mass, when we say Dominus vobiscum and prayer, the deacon and subdeacon stand of both sides with the celebrant. Flectamus genua and Levate are sung by the deacon, the celebrant and all other bend their knees and pray as we said above. The deacon sings Flectamus genua before bending the knees, and Levate after getting up.
VI - The Epistle, the Gradual and following up the offertory
37. In Masses celebrated privately, after saying the prayers, the celebrant with his hands on the book or on the altar or (if preferred) holding the book, reads the letter aloud intelligibly the minister responds : Deo gratias. Similarly, standing in the same way, it continues its gradual, theAlleluia and the line and sequence, if we say them. Then the minister or celebrant himself is the missal at the left side of the altar, and when he passes the middle of the altar, he nods toward the cross, and he asks the missal of such so that the posterior part of the book looks at this side of the altar and not the party facing it.
38. After having carried the missal on the left of the altar, the celebrant standing in the middle with clasped hands, and looked after and have crusts soon, bowed deeply and said softly: Munda cor meum and Iube benedicere Domine, Dominus sit in rope Meo, as in the ordinary. After saying these prayers, it is the missal and then turned toward him, hands clasped, he said in an intelligible Dominus vobiscum R /.Et cum spiritu tuo. Then the thumb of the right hand he made the sign of the cross on the first book to where he will begin the Gospel reading, then himself, on his forehead, mouth and chest, saying Sequentia or Initium sancti Evangelii, etc.. R /.Gloria tibi Domine. Then, having joined hands again in the same position as above, it continues until the end of the gospel. When finished, the minister, standing behind the lower level of the altar, answered: Laus tibi, Christe, and the priest, raising a little book, fuck the location of the beginning of the gospel by saying: Per evangelica dicta etc.. except in Masses for the dead.
39. After saying the gospel, standing in the middle of the altar, he begins Credo (If we must say), and continues with hands joined. When he says Et incarnatus, until and homo factus est inclusive, he bows.
40. The symbol is completed, or, if one does not say, after the Gospel, the celebrant kisses the altar, hands clasped, running and stretching hands, said: Dominus vobiscum. The clasped hands again, he returns to the middle of the altar where extending then clasping his hands, he said: Oremus.
41. A solemn Mass, the prayer ended, the sub-deacon takes the book and after, if necessary, the required hello to the altar and the celebrant ascends the ambo or cancels visits to and then turned to the people, sings or reads the epistle it is completed, unless it is a Mass for the dead, he goes to the celebrant and angled, receives the blessing.
42. After the singing of the gradual, if not a mass for the dead, the celebrant, sitting, and blessed is the incense. Then the deacon carries the Book of the Gospels to the altar and places it in the middle, then, kneeling before the altar, hands joined, he said: Munda cor meum, etc.. Then he got up, took the book on the altar, goes to the celebrant, and sloping demand the blessing, saying: Iube, Domna, benedicere. The celebrant, standing, replied: Dominus sit in rope tuo, etc.. After receiving the blessing, the deacon, preceded by the sycophant and two acolytes bearing lighted candelabra, went with the sub-deacon in his left, the pulpit or cancels and there, with the sub-deacon his left, and if there is no desk, holding the book, the acolytes of taking sides, he sings or says: Dominus vobiscum, hands clasped. When he says: Sequentia etc.. he thumbs his right hand the book at the beginning of the gospel he will sing or play, then he signs himself on the forehead, mouth and chest, and while all answer: Gloria tibi, Domine He incenses the book three times, and then he continues the gospel, his hands clasped.
43. The celebrant, standing, listens to the gospel to his seat, and other signs with the words Sequentia sancti Evangelii, etc.. When the Gospel is finished, he kissed the book that the sub-deacon brought him, saying: Per evangelica dicta etc.. If the Mass is celebrated in the presence of the Sovereign Pontiff or other prelates mentioned above, it is they who are bringing the gospel to kiss, and the celebrant does not kiss or say Per evangelica dicta etc.. After the Gospel, the celebrant or the prelate now, is not praised. The homily, the universal symbol and prayer are as stated below.
44. At the Mass sung or read at Mass with people's participation, should the lessons and the epistle is sung or read by a reader or using the pulpit able or cancels, while the celebrant, as shown above, sits and listens. The songs that follow these readings, unless they are read or sung by the choir or the people, expressed by the reader or used in the same place, but it at the end, do not receive the blessing the celebrant. The gospel can still be sung or read as indicated above, by the deacon or another priest, dressed in alb and stole.
45. But if there is no deacon or another priest, the gospel is said by the celebrant. While they sing or read theAlleluia his verse or toward the end of other songs that follow the epistle, the celebrant goes to the lower level of the altar and there, bowing, he said: Munda cor meum, Domine Iube and Dominus sit in rope meoAnd then he goes to the ambo or cancels to sing or read the gospel. At the end he kisses the book, saying: Per evangelica dicta etc.. unless there is a prelate, as shown above.
46. If no player can or used, the celebrant himself reads or sings as the readings and the Epistle to the ambo or cancels, and unless they are read or sung by the choir or the people, adds the songs that follow the readings. Then, standing in one place, he said: Munda cor meum, facing the altar and turned back to the people he sings or reads the gospel.
47. But if there is no pulpit, or if it seems more appropriate, the celebrant can still proclaim all readings at the altar, facing the people.
48. In a Sung Mass, which is not a Mass for the dead, if we use the incense, the celebrant blessed and puts it before saying Munda cor meum. At the beginning of the gospel, it incenses the book three times in the gospel, but in the end it fails the censing the celebrant.
49. During the singing or reading of the Epistle and the Gospel is not never kneel, except in the narrative of the Passion. In the songs that come between the readings, we kneel only to verse Veni, Sancte Spiritus the feast of Pentecost, in the Creed, the words Et incarnatus there is always the inclination, but festivities kneels to the Lord's Nativity and the Annunciation of the Virgin.
50. After the Gospel, the celebrant, at its headquarters at the altar or the pulpit or cancels, gave the homily, he must make, and when it is finished, at headquarters or the altar, he begins, if one should say, Credo in unum DeumAnd if it is sung or recited by the people or the choir, it does not say in particular, but he can sing or recite with the people or the choir.
51. Then, according to the custom of each place, is the universal prayer, the celebrant leads to his seat, or the altar or the pulpit or cancels. After the end of the Creed, therefore, the celebrant facing the people said: Dominus vobiscum. R /.Et cum spiritu tuo. Then he adds: Oremus, and it is the universal prayer. If the celebrant is at the altar, he kisses before saying Dominus vobiscumOtherwise he will not kiss that when he goes to the altar, after the end of the universal prayer. But if we do not make the universal prayer the celebrant kisses the altar, then turned to the people, he said: Dominus vobiscum, R /.Et cum spiritu tuo. Then he adds Oremus. And the offertory antiphon follows immediately.
VII - The offertory anthem and following up Canon
52. From the offertory at the end of Mass, all done at the altar. Therefore, what needs to be said in the midst of the altar, the celebrant says the same place, facing the altar, unless it is settled otherwise.
53. The chalice and communion wafers for the celebrant and the faithful, if they have been prepared on a table, were brought to the altar, and the missal, while we sing the anthem or reciting the offertory with his psalm, which, if it is recited or sung by the people or the choir is not read by the celebrant. Then the celebrant discovers the chalice, and the right hand takes the blade above the host, takes the paten with the host, and, holding both hands high, looked after and have lowered soon, said : Suscipe, Sancte Pater etc..
54. If there are other hosts to spend not on the paten, but on the body, or the chalice for the communion of the people, he discovered the chalice with his right hand, and also her manager for the offering to and the consecration of the hosts then, he said, as above: Suscipe, etc.., as in the Ordinary of the mass. That said, holding the paten with both hands, he does with it the sign of the cross above the corporal, he files the host in the middle of the anterior part of the corporal who is before him, and paten to the right , slightly under the body, purifying it covers from the cup after suffering as we say. If there is a ciborium with other hosts, it covers its lid.
55. Then he takes the chalice with the purifying wipes, and taking the left hand by the node receives the cruet of wine from the minister's hand and pours wine into the chalice. Then, holding the chalice in the same way, he makes the sign of the cross on the flask of water and said: Deus, qui substantia Humanae, and pouring a little water in the chalice he continues: Da nobis per huius aquae and vini mysterium, etc.. In Masses for the dead there is no sign of the cross on the water, but he shall without benediction, saying the prayer as above.
56. When he poured the water into the chalice and finished the prayer that we have said, it takes the right hand found the chalice, and stood before the middle of the altar he is high with both hands that is to say that the left hand he holds the foot and the right hand node in the cup, and he offers it, looking up, saying: Offerimus tibi Domine etc.. When he said this prayer, he makes the sign of the cross with the chalice above the body, he places it back in the middle of the host and it covers the entire blade. Then, hands clasped and resting on the altar, a little bow, he whispered: In spiritu humilitatis, etc.. Then, having recovered, after having looked up, then have them immediately lowered, extending his hands and turning up, he joined immediately and said: Veni sanctificator, etc.. and when it says and benediction, he makes the right hand the sign of the cross on both the host and the chalice, the left hand resting on the altar.
57. Then, with hands clasped, he went to the right side of the altar, the minister pouring water, he washes his hands, saying the psalm: Sink Inter innocent with Gloria Patri etc.. and this verse is omitted in Masses for the dead and Masses to the time of 1 Passion Sunday until Holy Thursday inclusive.
58. The celebrant, after washing their hands, and towels, keeping them joined, back in the middle of the altar there, raising and lowering his eyes once, his hands clasped on the altar and a little bow, he whispered prayer: Suscipe, sancta Trinitas, etc.. When he said, he kisses the altar and then, hands clasped, he turns to the people, and towards extending and joining his hands, he told the voice that should Orate, fratres, ut meum ac Vestrum sacrificium, etc.. he completes the circle back, hands clasped around the middle of the altar. And the minister or the assistant who answered: Dominus Suscipiat sacrificium of manibus tuis, etc.., hands outstretched as one does for prayer, standing in the middle of the altar, turned to the book, he sings or says aloud immediately, without Oremus and without insert, prayer or prayer over the offerings. When he says Per Dominum he joins hands when he says Iesum Christum, he nods, he made the first prayer and the last, if we must say more.
59. A solemn Mass, when we started the offertory anthem, the deacon goes to the altar on the right side and the subdeacon brings credence to the altar, the chalice with the paten and the wafer covered with the blade and soft, with the corporal inside the purse sidekick on the cruets of wine and water accompanying the sub-deacon. Deacon extends the corporal in the middle of the altar, the chalice and then discovers the celebrant gives the paten with the host, the sub-deacon wipes the chalice with the purifying and the deacon, having received the cruet of wine from the hand sub-deacon pours wine into the chalice, the sub-deacon, meanwhile, showing the celebrant burette water, said: Benedicite, pater ReverendAnd the celebrant, after having to clear the sign of the cross, says the prayer: Deus, qui Humanae, etc.. and during that time, the sub-deacon pours a little water into the chalice, then moving to the left of the celebrant, the deacon gives the cup to him and, touching the foot of the cup or supporting the right arm of the celebrant says to him: Offerimus tibi, Domine etc.. and then covers the chalice of the blade resting on the altar, as above.
60. When he said Veni, sanctificator, As above, the celebrant, the deacon who has the shuttle, saying: Benedicite, pater Reverend, puts incense into the censer, saying: Per intercessionem, etc.., as in the Ordinary of the mass. Then, receiving the censer from the hand of the deacon, without any inclination to cross, he incenses the offerings before directing the censer three times over the chalice and the host at the same time, cross-shaped, and three times around the chalice and host, that is to say it twice from right to left and once from left to right (Meanwhile, the deacon holds the foot of the chalice with his right hand) and he said: Incensum istud benedictum ascendat te ad te, Domine: descendat and our super misericordia tua. Then, having been the inclination, he incenses the cross and the altar as we said above, assisted by the deacon and subdeacon, while saying: Dirigatur, Domine, oratio mea, etc.., and when he incenses the cross, the deacon removes the chalice in the middle, and, once praised the cross, gave it to him. In making the censer to the deacon, the priest says: Accendat in nobis etc.. and he is praised by him. Then the deacon incenses three shots each on both sides of the choir as a whole, but if there are Ordinary and bishops, he incenses individually, and finally he incenses the subdeacon. Then the deacon himself was praised by the sycophant, sycophant and then incensed the people. The celebrant, once it has been lauded, washes his hands, his acolytes with the cruet of water, the basin and the towel. Then the kicker is the missal on the altar. A sung mass, if we make the incense, the celebrant behaves like the solemn mass, and in the end it was praised by the servant who then also incenses the clergy and people.
VIII - The Canon of the Mass until the consecration
61. When the prayers over the offerings are completed, the celebrant says: Dominus vobiscum, hands on the altar. When he says: Sursum corda it raises a few outstretched hands of both sides to the chest and he joined when he says: Deo Gratias agamus Domino nostro. After the answer: Dignum and iustum is hands extended as before, it continues the preface when it is finished, hands clasped, he sings or says Sanctus-Benedictus with ministers, the clergy and people.
62. Then the celebrant, standing before the middle of the altar and turned toward him, extending and raising a few hands and eyes raised and once lowered, hands clasped and resting on the altar, bowing, Canon continues saying in a low voice Te igitur, etc.. as in the Ordinary of the mass. When he says: Uti and accepted habeas Benedic etc.., he kisses the altar first, then rises and remains hands clasped. When he says: haec + dona, haec + munera, haec sancta + sacrificia, he makes the right hand the sign of the cross three times on the host and the chalice together. Then, with hands extended, he continues, In primis quae tibi offerimus, etc..
63. When he says: una cum Papa nostro famulo tuo N., he pronounces the name of the pope, but if the seat is vacant, these words are omitted. Where it says and Antistite nostro N, it specifies the name of the bishop, who is the Ordinary of the diocese where the famous, and not a superior, even if the celebrant is free or under the jurisdiction of another bishop. If the bishop is the Ordinary of the place where Mass is celebrated is deceased, these words are omitted, and it also fails when the famous Rome. If the celebrant is a bishop, archbishop or patriarch, who omitted these words, he said instead: and I indigno servo tuo. As the Sovereign Pontiff, when celebrating, having omitted the words: una cum Papa nostro famulo tuo N. and Antistite nostro N., he said: una cum tuo me famulo indigno, greg tuo quem praeesse voluisti. And all continue with the following: bus and Orthodox etc..
64. When he says: Memento, Domine, he joins his hands and remains a bit of time to rest, making commemoration of Christian living, at its option, and if he wants he commemorated in a whisper their names. However, it is not necessary to express them, but it should at least have their memory in his mind. The officiant may yet if he wants to pray for more, but not to wait for the assistants, recalled to his mind before the Mass all those, both living and dead, for which he intends to pray during the Mass, and in this place to remember those living in general, by a single expression.
65. Where did commemoration of the living, with hands extended as before, he continues: And circumstantium omnium, etc.. In the same attitude he continues: Communicating. When he says Iesu Christi He bows his head at the conclusion when he says: Per eundem, he joins his hands. When he says: Hanc igitur oblationem, he extends his hands together on the Oblates, so that the palms are open in the direction and above the chalice and host, and he holds his hands up and words: Per Christum Dominum nostrum. For then he joins his hands and continues: Oblationem quam tu, Deus, in omnibus, quaesumus, and when he says: bene+balm, adscrip+tam, ra+tom it is three times the overall sign of the cross on the host and the chalice together, then when he says: ut nobis Cor+pus it is separately crossed once the host only, and when he says: and San+mistletoes, once the cup only, then, clasping his hands, he continues: Filii tui Domini fiat dilectissima nostri Iesu Christi, and bowing his head he wipes, if necessary, the thumbs and index fingers on the body, and he said quietly as before: Who Pridie quam pateretur, And took the host of the thumb and forefinger of his right hand and holding it with both hands and with the forefinger and thumb left, right before the remaining middle of the Altar, he says: acceptable in panem ac sancta Venerabile manus suas, and, raising his eyes and dropping soon, he said: oculis in caelum and elevata ad te Deum patrem suum omnipotentem, and bowing his head slightly, he said: tibi gratias agens, and, holding the host between thumb and forefinger of his left hand, he is over it the sign of the cross with his right hand, saying: bene+dixit, Frege, deditque discipulis am, dicen: Accipiter and ex hoc omnes manducate. If there is a ciborium with other hosts to spend, before taking the (larger) wafer, he discovers the ciborium of the right hand.
66. When he finished the words aforesaid, elbows on the altar, he utters clearly and with respect the words of consecration over the host or the hosts, if we spend more. And taking the Host only between his thumb and forefinger, he said: Hoc est enim Corpus meum. After uttering these words, the celebrant, holding the host in your thumbs and index fingers on the altar, the other fingers are extended and joined together, making a genuflection, he loves it. So, rising, he elevates the host and, eyes fixed on it (which he also raising the chalice), he shows with respect to the people to be adored, and immediately, the only right hand, he relies on the corporal with respect to the same place where he had taken to raise, and now he severed-thumb and index finger, except when he has to touch or handle the consecrated host, until the washing of hands after Communion.
67. After having rested the consecrated host on the corporal, making a genuflection, he reveres, if there is a chalice with other hosts, he covers his cover as above. The Minister must advise the faithful a little before the consecration, a signal of the bell. Then he shakes the bell at each elevation, according to the custom of each place.
68. The celebrant, after adoring the Eucharist, rises and discovers the chalice above which, if necessary, he wipes his fingers, he will always be adhered to if a piece fingers and holding right He said Simili modo World Postquam cenatum is both hands and taking the chalice by the node under the cup, then raising it a bit and the applicant immediately, he said: accipiens and hunc praeclarum Calicem in sancta Venerabile manus suas ac, etc.. When he says: item tibi gratias agens, He bows his head when he said benedixit, taking the left hand the cup under the thumb of his right hand he makes the sign of the cross over him and continued: deditque discipulis am etc.. and, holding the chalice with both hands - that is to say, holding up his left hand, the node under the thumb of his right hand - elbows poses on the altar, pronounced carefully, without interruption, as above, the words of the consecration of the blood Hic est enim Calix etc.. These words once said, it is the chalice on the corporal and said Haec quotiescumque feceritis, etc.. and, making a genuflection, he loves respectfully blood. Then he rose and, taking the chalice with both hands open as before, he elevates and it gives people to be adored, and immediately it is with respect to the body, where it was before hand he covers the right of the blade, and making a genuflection, he worships the sacrament.
69. At the solemn mass, from the prayer over the offerings, the deacon and subdeacon stand behind the celebrant. But the deacon approached the celebrant when he needs his ministry, and he immediately returns to its place.
70. At the end of the preface, the acolytes at least two lighted candles, which were extinguished after the communion of the faithful. When the celebrant says: Quam oblationem, etc.., the deacon goes to her right there on the upper level of the altar, kneels and when it is needed, gets up, discovers and covers the chalice, and genuflects with the celebrant . The sub-deacon kneeling on the right side, incense three times the host when the celebrating students, and even the chalice was placed incense in the censer before the sidekick without blessing, which is observed also by serving the masses sung when they make the incense. When the celebrant has had the chalice, the deacon and subdeacon behind her back.
Ritus Servandus and De defectibus
Consilium - Congregation of Rites
The preparation of the celebrant
The entrance of the celebrant at the altar
The beginning of the Mass
The entrance antiphon, the Kyrie eleison, Gloria in Excelsis and
Prayer
The Epistle, the Gradual and following up the Offertory
The offertory anthem and following up Canon
The Canon of the Mass until the consecration
The Canon after the Consecration
The Lord's Prayer and the follow up Communion
The prayer after Communion
The blessing at the end of Mass
What fails in Masses for the dead
Mass with a deacon
What to do if the priest celebrates twice or three times the same day
The conditions of validity
Defects of the matter
Defects on bread
Defects on wine
Defects on the form
Defects from the Minister
The lack of intent
Defects from the state of the soul
Defects from the state of the body
Faults that occur in the performance of the Department
See also Ritus Servandus and From defectibus according to the Missal of 1962
Decree
Instruction, recently published, for the implementation of the Constitution on the Liturgy has introduced several changes, of varying importance, especially in the celebration of mass. It therefore seems necessary that either theOrdo MissaeOr presentations entitled "Ritus Servandus in celebrationis Missae"And"From defectibus in celebrationis Missae occurrentibus"Presentations that appear in the Roman Missal, even with a revised text, in harmony with the requirements of the aforesaid Section.
So the council to enforce the Constitution on the Liturgy, taking into account the general plan for the restoration of the Mass, has carefully developed this new revision. Our S. Congregation of Rites, in exercise of powers conferred to him by our Holy Father Pope Paul VI, has approved and declared typical ordering it to be published and that it takes place in the new editions of the Roman Missal, so that the rules it contains are faithfully observed by all.
Notwithstanding anything to the contrary.
On January 27, 1965
JACQUES + Card. Lercaro
Archbishop of Bologna
Chairman of the Board for the implementation of the Constitution on the Liturgy
+ ARCADIUS-M. Card. Larraona
Prefect of the Sacred Congregation of Rites
Ferdinand Antonelli O.F.M.
Secretary of S. Congregation of Rites
Rites to be observed in the celebration of Mass
I - The preparation of the celebrant
1. The priest will celebrate Mass vaquero to prayer several times, using if desired the prayers of preparation. Then, wearing his cassock, he went to the place prepared in the sacristy or elsewhere, where the ornaments and other items necessary for the celebration. He takes the Missal, the Mass Research and has bookmarks to the texts he will say. Then he washes his hands, saying the prayer that accompanies the ritual. Then he prepares the chalice, raises above the purifying, and on it the paten with the host, he suffers slightly, if necessary, to get rid of crumbs, and he covers it with the blade of flax then with the veil of silk on the veil, it is the fellowship of the color ornaments containing the folded corporal.
2. The matters being arranged, he goes to the ornaments and it is, saying different prayers for each own. Firstly, taking the amice the ends and strings, he put on his head, he immediately lowers the neck, covering the neck of his clothes, puts the cord under the arm, then behind the back, back to the chest and attaches. Then there is the dawn, he adapts to his stature, and he girded with the girdle that the Minister has put behind. He then manipulates and puts his left arm. Then, taking the stole, he puts the environment on his neck and crosses in front of his chest, pretending the party right down the left shoulder, and left the party down the right shoulder. Then, with the ends of the string, he attached each of the two sides of the stole to the same cable on both sides. Finally, the celebrant is the chasuble, and it is fitting that covers his head.
3. If the celebrant is a bishop or an abbot who received the blessing and can make use of papal, it does not cross the stole in front of chest, but the two ends hanging down each side, and before he took the stole pectoral cross, he kisses, he puts on his neck and it hangs in front of chest at the end of cords. It does not handle the stole before, except in Masses for the dead, but he takes it to the altar, after saying theIndulgentiam.
4. If Bishop is, or has the right to use the papal and celebrates solemnly, it is the ornaments and it behaves for the rest indication Ceremonial. However, for all masses, it can take the ornaments in the sacristy. Additionally, the bishop may, if necessary, to celebrate the Mass sung in the manner of a priest.
II - The entrance of the celebrant at the altar
5. The celebrant, vested with all the ornaments, take the left hand the chalice prepared as we just mentioned, it is high across chest, taking his right hand on the purse and the cup, after the inclination to cross where the image is in the sacristy, he went to the altar, preceded by the minister who carries the Missal and other items necessary for the celebration (unless they been prepared previously). Should it pass in front of the altar, he is the inclination. Before the Blessed Sacrament, he made a genuflection. If it passes in front of an altar where Mass is celebrated at the time of the elevation, he is also kneeling bareheaded and he loves it, and it does not rise before the celebrant has rested on the calyx on the corporal.
6. Once at the altar, he discovered, behind the bar to the Minister and bowed deeply before the altar or in front of the cross placed on top. If on the altar of the Blessed Sacrament, he made the prayer. Then he climbs in the middle of the altar, raises the chalice, takes stock of the corporal he displays in the middle of the altar, and places the chalice covered with the veil, as he put the purse on the side left.
7. It is strongly recommended to devote to church even hosts for the communion of the faithful. If there are few communicants, one can put the hosts on the paten, otherwise they are placed on the corporal or a ciborium, which is placed, covered with lid, with the chalice.
8. When he placed the chalice on the altar, he celebrated Mass privately, he went to the right side, and opens the missal on the pad or console. Then, returning to the middle of the altar, having first saluted the cross, he descended to the lowest rung of the altar to make the confession.
9. If the Mass is celebrated in the presence of people, we can prepare the chalice on a table near the altar or place it on the very altar before the beginning of the mass. In this case, the celebrant, after the required hello, immediately began the prayers he must do before the steps of the altar.
10. A solemn Mass, the chalice and other items needed will be prepared on a table covered with a cloth before the celebrant comes to the altar. It moves with the deacon and subdeacon who take as his hands clasped before them walk the acolytes, bearing lighted candles with candlesticks, then they pose near the altar or on the table , and when the priest arrives at the lower grade that is the altar with the deacon on the right and left sub-deacon, before going up to the altar with them he's confession.
III - The beginning of the Mass
11. Once the celebrant has descended to the lower level of the altar, he turns to the altar and stood in the middle, hands clasped, having first made a profound bow, or, if the tabernacle the Holy Sacrament, having made a genuflection, he stands up and begins mass.
12. If it is to celebrate before the Sovereign Pontiff, it is placed before the lower level of the altar on the left before the Pope himself, and kneeling, he waits, when he received the blessing, he gets up and standing , slightly turned towards the altar, he begins mass. If it is before a cardinal, legate of the Apostolic See, a patriarch, archbishop or a bishop in the church of their jurisdiction, standing at the lower level of the left side as above, it expects that the prelate's signal that , so he made a deep bow and turned toward the altar, he begins mass.
13. If solemnly celebrated in the presence of the Sovereign Pontiff or one of the prelates listed above in the churches of their jurisdiction, standing to the left of the prelate he's confession with him and observe other rituals, such as c ' is set in the Ceremonial.
14. The celebrant was then standing at the lower level of the altar, as noted above, says, voice by signing the appropriate sign of the cross: In nomine Patris, Filii, and, and Spiritus Sancti. Amen.
15. When he signed, he always puts his left hand below the chest, but when he blesses the altar, he signed the Oblates or something, he puts it on the altar, unless different. By signing, he turned to the palm of his right hand and all fingers of the hand is extended and joined, he made the sign of the cross from forehead to chest and left shoulder to right shoulder . But he blesses other people or objects, it turns the little finger towards that blessed, and blessing it extends the entire right hand, whose fingers are all together and extended: what is observed in all the blessings.
16. Having said In nomine Patris, etc.., as above, joining hands again, he adds: V /.Introibo ad altare Dei. The minister kneeling behind him on his left, or assistants, and at the solemn mass, the ministers standing on either side meet: R /. Ad Deum laetificat iuventutem meam. Then the celebrant says immediately: V /.Nostrum in nomine Domini adiutorium. R /.Who fecit caelum et terram. Then, bowing before the altar, hands joined, he said: Confiteor Deo as in the Ordinary of the Mass, and he continues in the same manner, until the Misereatur has been said by ministers or those around him. When the minister or the attendees start Confiteor, He is recovering. When he says mea culpa it is three times the chest with his right hand, the left being placed below the chest.
17. If in the presence of the Sovereign Pontiff, a cardinal, a legate of the Apostolic See, a patriarch, an archbishop or bishop, being in the churches of their jurisdiction, where have said: vobis, fratres, He will say: tibi pater, In the same way at the end, where he would have said: vos, fratres, He will say: te paterAnd in saying this, he makes the genuflection to the Sovereign Pontiff and he bowed deeply to the other prelates.
18. When the minister or assistants (even if the Pope is present) meet the Confiteor, they say tibi, pater and te, pater, turning a little to the celebrant.
19. When the minister or the assistant made the confession, the celebrant standing responds: Misereatur Vestris etc.. Then, crossing himself, he said: Indulgentiam, etc.. and if he is a bishop or abbot, as above, he took the handles. And remaining tilted, hands clasped, he continues: Deus, you conversus, and what follows in the Ordinary of the Mass, and when he says Oremus, He then joined hands extended.
20. And then, if celebrated in the presence of the Sovereign Pontiff or other prelates listed above, having made a genuflection to the Sovereign Pontiff and a profound bow to the other prelates, he went to the middle of the altar before the lower level and there he begins to whisper: Aufer a nobis as in the Ordinary of the mass.
21. While saying in a low voice Aufer a nobis etc.., the celebrant, his hands clasped, rises in the middle of the altar and then bowed and hands resting on the altar, he said: Oramus te, Domine, etc.. and when he says: Quorum reliquiae hic sunt he kisses the altar by placing hands extended at equal distance from both sides.
22. All prayers to say at the bottom of the steps of the altar, and prayers Aufer a nobis and Oramus, but not the kiss the altar, should be omitted whenever another liturgical action immediately preceded it. In these cases, the celebrant, after the altar hello required, it goes without saying, and after having raised the chalice, if necessary, kisses the altar, still without saying anything.
IV - The entrance antiphon, the Kyrie and Gloria in Excelsis
23. In sung Masses and Masses celebrated with a congregation read, after kissing the altar or having incensed, the celebrant goes to the head, unless, by special provision in the church, he does seem more comfortable that it remains up to the altar prayer inclusive. The anthem of the entry if it is sung or recited by the choir or the people, is not said by the celebrant in particular, if not celebrating the bed and clasped hands, saying: Gloria Patri nods. Then the Kyrie the celebrant does not say especially if it is sung or recited by the people or the choir, but can easily sing or recite with the people or the choir.
24. After the last Kyrie eleison the celebrant begins, if we should say, Gloria in Excelsis Deo he does not especially if sung or recited by the people or the choir, but can easily sing or recite with the people or the choir.
25. But in the masses that are celebrated in particular, after having kissed the altar, the celebrant goes to the right side and then turned toward the altar, he reads the anthem of the entry as above. After resuming the anthem, hands clasped, he goes in the middle of the altar, and then turned toward him, he said three times Kyrie eleison three times Christe, eleison and three more times Kyrie eleison alternately with the minister, and then, if we should say, Gloria in excelsis, as above. Even in Masses celebrated with the people if the celebrant remains at the altar to the inclusive prayer, he read the anthem of the entry, whether to read the right side, he said Kyrie and Gloria in the middle of the altar.
26. A solemn mass, when the priest made the confession, he goes with the ministers in the middle of the altar there, having said Oramus te, Domine, and kissed the altar, he puts incense in the censer, the deacon with the shuttle and saying: Benedicite, pater Reverend, while this thurifer the censer. The celebrant puts incense in the censer, saying at the same time: Ab illo benedicaris, etc.. and, after dropping off the spoon, he blesses the incense in the censer by tracing over the sign of the cross with his right hand. Then the deacon, who made the shuttle takes the censer and give the celebrant who, after having made the cross an inclination, the incense three times without saying anything, and again after the inclination to cross He incenses the altar leading the censer three times at a distance from the center of the altar to the right side, then lowering his hand, he incenses the posterior end of the altar of first down, then up, two movements of the censer, having returned to the altar and raised his hand, he incenses the horizontal surface, or table, in front, directing the censer three times until at the middle and here, having the inclination to cross, he walks out incensing the other side of the altar three movements to the left side, he incenses along the lower and upper This left two movements, then still living in the same place, he raises the censer and incense three times the top of the table, turning toward the middle of the altar, as he did the right side and then, lowering his hand a little, he incenses the anterior or front, directing the censer three times while he was advancing on the left side to the middle of the altar, and having made the inclination to the cross, he incenses the same with the remaining three movements of the anterior side to the right. There, having made the censer to the deacon, he is praised, and he alone, by the latter. The deacon and subdeacon attend the celebration of both sides, when incensed, and they pass the cross, they are still genuflecting.
27. If on the altar of relics or images of saints, after the acclaimed cross and making him the inclination to leave before the middle of the altar, he incenses the first images or relics which located on the left of the altar, two movements of the censer, and again after the inclination to cross, he incenses the same way twice relics or images that are on the right of the altar, and then he continues to incense the altar as above giving three strokes on each side of flattery, even if there were a greater number of relics or images, more or smaller number of candlesticks.
28. If the tabernacle of the Holy Sacrament on the altar, having received the censer and incense before the start, he made a genuflection, and so each time it passes the middle of the altar.
29. If you can comfortably walk around the altar, the celebrant, after having praised, as above, the cross and the relics or images, incense three times above the table to the right side; Then, circling, and hand down a bit, he incenses the side twice himself, and then six times the other side of the altar, the left side twice, then three times above the table the left side into the middle of the altar, and finally hand down a bit, three times the anterior left side into the middle of the altar, and, after the inclination to cross, he similarly incensed three times the rest of the front side to the right.
30. For the Masses sung, if they make the incense, the celebrant behaves as it has been said above for the solemn Mass, at the end, he was praised by serving him.
31. The incense is completed, the celebrant goes with the ministers office and then, after the singing of Kyrie it begins, if we must say, the Gloria in Excelsis Deo it does not say in particular, but he can sing with the people or the choir.
V - Prayer
32. After saying the anthem Gloria in Excelsis or, if we should not say, having failed, the celebrant facing the people, extending then joining his hands, sing or say aloud: Dominus vobiscum, or if bishop: Pax Vobis (What he says at this point only when said Anthem Gloria in Excelsis). All answer Et cum spiritu tuo. Then the celebrant, extending and then joining his hands, said: Oremus, and having made a pause as he thinks fit, extend his hands and sings or says the prayer. In words Per Dominum he joins his hands and keeps them attached to the end of the prayer. If the prayer ends with Who tecum or Who vivis, he joins his hands when he says in unitate. At the end all answer: Amen.
33. When, in prayer or at another location of the mass, we pronounce the name of Jesus or Mary, and even when uttering the name of the saint or the Blessed which Mass is said, or commemorations that are made or the name of the Sovereign Pontiff, the celebrant bows his head. If we say many prayers, we observe each of them what was just said about the tone of voice, extending his hands and nod.
34. In Masses which are celebrated privately, and when the celebrant remains at the altar to the prayer, he kisses the altar before saying: Dominus vobiscum. Then he turned to the servant or to the people, saluted as above, and goes to the right side, where he said the prayer facing the altar. But he turned to the famous people, it does not turn its back on the altar to say Dominus vobiscum, Orate fratres, Ite, missa est, or to give the blessing, but after having kissed the altar in the middle, that's when extending and joining his hands, as above, he greets the people and the blessing.
35. Whenever, in saying Mass one must say the words Flectamus genua - Levate, The celebrant, extending and then joining his hands, "said Oremus then Flectamus genuaAnd immediately he bends his knees and prays in silence for a certain time, then he gets up, says Levate, and hands extended, says the prayer. Readings above the Epistle are read as they say here about the letter.
36. At the solemn Mass, when we say Dominus vobiscum and prayer, the deacon and subdeacon stand of both sides with the celebrant. Flectamus genua and Levate are sung by the deacon, the celebrant and all other bend their knees and pray as we said above. The deacon sings Flectamus genua before bending the knees, and Levate after getting up.
VI - The Epistle, the Gradual and following up the offertory
37. In Masses celebrated privately, after saying the prayers, the celebrant with his hands on the book or on the altar or (if preferred) holding the book, reads the letter aloud intelligibly the minister responds : Deo gratias. Similarly, standing in the same way, it continues its gradual, theAlleluia and the line and sequence, if we say them. Then the minister or celebrant himself is the missal at the left side of the altar, and when he passes the middle of the altar, he nods toward the cross, and he asks the missal of such so that the posterior part of the book looks at this side of the altar and not the party facing it.
38. After having carried the missal on the left of the altar, the celebrant standing in the middle with clasped hands, and looked after and have crusts soon, bowed deeply and said softly: Munda cor meum and Iube benedicere Domine, Dominus sit in rope Meo, as in the ordinary. After saying these prayers, it is the missal and then turned toward him, hands clasped, he said in an intelligible Dominus vobiscum R /.Et cum spiritu tuo. Then the thumb of the right hand he made the sign of the cross on the first book to where he will begin the Gospel reading, then himself, on his forehead, mouth and chest, saying Sequentia or Initium sancti Evangelii, etc.. R /.Gloria tibi Domine. Then, having joined hands again in the same position as above, it continues until the end of the gospel. When finished, the minister, standing behind the lower level of the altar, answered: Laus tibi, Christe, and the priest, raising a little book, fuck the location of the beginning of the gospel by saying: Per evangelica dicta etc.. except in Masses for the dead.
39. After saying the gospel, standing in the middle of the altar, he begins Credo (If we must say), and continues with hands joined. When he says Et incarnatus, until and homo factus est inclusive, he bows.
40. The symbol is completed, or, if one does not say, after the Gospel, the celebrant kisses the altar, hands clasped, running and stretching hands, said: Dominus vobiscum. The clasped hands again, he returns to the middle of the altar where extending then clasping his hands, he said: Oremus.
41. A solemn Mass, the prayer ended, the sub-deacon takes the book and after, if necessary, the required hello to the altar and the celebrant ascends the ambo or cancels visits to and then turned to the people, sings or reads the epistle it is completed, unless it is a Mass for the dead, he goes to the celebrant and angled, receives the blessing.
42. After the singing of the gradual, if not a mass for the dead, the celebrant, sitting, and blessed is the incense. Then the deacon carries the Book of the Gospels to the altar and places it in the middle, then, kneeling before the altar, hands joined, he said: Munda cor meum, etc.. Then he got up, took the book on the altar, goes to the celebrant, and sloping demand the blessing, saying: Iube, Domna, benedicere. The celebrant, standing, replied: Dominus sit in rope tuo, etc.. After receiving the blessing, the deacon, preceded by the sycophant and two acolytes bearing lighted candelabra, went with the sub-deacon in his left, the pulpit or cancels and there, with the sub-deacon his left, and if there is no desk, holding the book, the acolytes of taking sides, he sings or says: Dominus vobiscum, hands clasped. When he says: Sequentia etc.. he thumbs his right hand the book at the beginning of the gospel he will sing or play, then he signs himself on the forehead, mouth and chest, and while all answer: Gloria tibi, Domine He incenses the book three times, and then he continues the gospel, his hands clasped.
43. The celebrant, standing, listens to the gospel to his seat, and other signs with the words Sequentia sancti Evangelii, etc.. When the Gospel is finished, he kissed the book that the sub-deacon brought him, saying: Per evangelica dicta etc.. If the Mass is celebrated in the presence of the Sovereign Pontiff or other prelates mentioned above, it is they who are bringing the gospel to kiss, and the celebrant does not kiss or say Per evangelica dicta etc.. After the Gospel, the celebrant or the prelate now, is not praised. The homily, the universal symbol and prayer are as stated below.
44. At the Mass sung or read at Mass with people's participation, should the lessons and the epistle is sung or read by a reader or using the pulpit able or cancels, while the celebrant, as shown above, sits and listens. The songs that follow these readings, unless they are read or sung by the choir or the people, expressed by the reader or used in the same place, but it at the end, do not receive the blessing the celebrant. The gospel can still be sung or read as indicated above, by the deacon or another priest, dressed in alb and stole.
45. But if there is no deacon or another priest, the gospel is said by the celebrant. While they sing or read theAlleluia his verse or toward the end of other songs that follow the epistle, the celebrant goes to the lower level of the altar and there, bowing, he said: Munda cor meum, Domine Iube and Dominus sit in rope meoAnd then he goes to the ambo or cancels to sing or read the gospel. At the end he kisses the book, saying: Per evangelica dicta etc.. unless there is a prelate, as shown above.
46. If no player can or used, the celebrant himself reads or sings as the readings and the Epistle to the ambo or cancels, and unless they are read or sung by the choir or the people, adds the songs that follow the readings. Then, standing in one place, he said: Munda cor meum, facing the altar and turned back to the people he sings or reads the gospel.
47. But if there is no pulpit, or if it seems more appropriate, the celebrant can still proclaim all readings at the altar, facing the people.
48. In a Sung Mass, which is not a Mass for the dead, if we use the incense, the celebrant blessed and puts it before saying Munda cor meum. At the beginning of the gospel, it incenses the book three times in the gospel, but in the end it fails the censing the celebrant.
49. During the singing or reading of the Epistle and the Gospel is not never kneel, except in the narrative of the Passion. In the songs that come between the readings, we kneel only to verse Veni, Sancte Spiritus the feast of Pentecost, in the Creed, the words Et incarnatus there is always the inclination, but festivities kneels to the Lord's Nativity and the Annunciation of the Virgin.
50. After the Gospel, the celebrant, at its headquarters at the altar or the pulpit or cancels, gave the homily, he must make, and when it is finished, at headquarters or the altar, he begins, if one should say, Credo in unum DeumAnd if it is sung or recited by the people or the choir, it does not say in particular, but he can sing or recite with the people or the choir.
51. Then, according to the custom of each place, is the universal prayer, the celebrant leads to his seat, or the altar or the pulpit or cancels. After the end of the Creed, therefore, the celebrant facing the people said: Dominus vobiscum. R /.Et cum spiritu tuo. Then he adds: Oremus, and it is the universal prayer. If the celebrant is at the altar, he kisses before saying Dominus vobiscumOtherwise he will not kiss that when he goes to the altar, after the end of the universal prayer. But if we do not make the universal prayer the celebrant kisses the altar, then turned to the people, he said: Dominus vobiscum, R /.Et cum spiritu tuo. Then he adds Oremus. And the offertory antiphon follows immediately.
VII - The offertory anthem and following up Canon
52. From the offertory at the end of Mass, all done at the altar. Therefore, what needs to be said in the midst of the altar, the celebrant says the same place, facing the altar, unless it is settled otherwise.
53. The chalice and communion wafers for the celebrant and the faithful, if they have been prepared on a table, were brought to the altar, and the missal, while we sing the anthem or reciting the offertory with his psalm, which, if it is recited or sung by the people or the choir is not read by the celebrant. Then the celebrant discovers the chalice, and the right hand takes the blade above the host, takes the paten with the host, and, holding both hands high, looked after and have lowered soon, said : Suscipe, Sancte Pater etc..
54. If there are other hosts to spend not on the paten, but on the body, or the chalice for the communion of the people, he discovered the chalice with his right hand, and also her manager for the offering to and the consecration of the hosts then, he said, as above: Suscipe, etc.., as in the Ordinary of the mass. That said, holding the paten with both hands, he does with it the sign of the cross above the corporal, he files the host in the middle of the anterior part of the corporal who is before him, and paten to the right , slightly under the body, purifying it covers from the cup after suffering as we say. If there is a ciborium with other hosts, it covers its lid.
55. Then he takes the chalice with the purifying wipes, and taking the left hand by the node receives the cruet of wine from the minister's hand and pours wine into the chalice. Then, holding the chalice in the same way, he makes the sign of the cross on the flask of water and said: Deus, qui substantia Humanae, and pouring a little water in the chalice he continues: Da nobis per huius aquae and vini mysterium, etc.. In Masses for the dead there is no sign of the cross on the water, but he shall without benediction, saying the prayer as above.
56. When he poured the water into the chalice and finished the prayer that we have said, it takes the right hand found the chalice, and stood before the middle of the altar he is high with both hands that is to say that the left hand he holds the foot and the right hand node in the cup, and he offers it, looking up, saying: Offerimus tibi Domine etc.. When he said this prayer, he makes the sign of the cross with the chalice above the body, he places it back in the middle of the host and it covers the entire blade. Then, hands clasped and resting on the altar, a little bow, he whispered: In spiritu humilitatis, etc.. Then, having recovered, after having looked up, then have them immediately lowered, extending his hands and turning up, he joined immediately and said: Veni sanctificator, etc.. and when it says and benediction, he makes the right hand the sign of the cross on both the host and the chalice, the left hand resting on the altar.
57. Then, with hands clasped, he went to the right side of the altar, the minister pouring water, he washes his hands, saying the psalm: Sink Inter innocent with Gloria Patri etc.. and this verse is omitted in Masses for the dead and Masses to the time of 1 Passion Sunday until Holy Thursday inclusive.
58. The celebrant, after washing their hands, and towels, keeping them joined, back in the middle of the altar there, raising and lowering his eyes once, his hands clasped on the altar and a little bow, he whispered prayer: Suscipe, sancta Trinitas, etc.. When he said, he kisses the altar and then, hands clasped, he turns to the people, and towards extending and joining his hands, he told the voice that should Orate, fratres, ut meum ac Vestrum sacrificium, etc.. he completes the circle back, hands clasped around the middle of the altar. And the minister or the assistant who answered: Dominus Suscipiat sacrificium of manibus tuis, etc.., hands outstretched as one does for prayer, standing in the middle of the altar, turned to the book, he sings or says aloud immediately, without Oremus and without insert, prayer or prayer over the offerings. When he says Per Dominum he joins hands when he says Iesum Christum, he nods, he made the first prayer and the last, if we must say more.
59. A solemn Mass, when we started the offertory anthem, the deacon goes to the altar on the right side and the subdeacon brings credence to the altar, the chalice with the paten and the wafer covered with the blade and soft, with the corporal inside the purse sidekick on the cruets of wine and water accompanying the sub-deacon. Deacon extends the corporal in the middle of the altar, the chalice and then discovers the celebrant gives the paten with the host, the sub-deacon wipes the chalice with the purifying and the deacon, having received the cruet of wine from the hand sub-deacon pours wine into the chalice, the sub-deacon, meanwhile, showing the celebrant burette water, said: Benedicite, pater ReverendAnd the celebrant, after having to clear the sign of the cross, says the prayer: Deus, qui Humanae, etc.. and during that time, the sub-deacon pours a little water into the chalice, then moving to the left of the celebrant, the deacon gives the cup to him and, touching the foot of the cup or supporting the right arm of the celebrant says to him: Offerimus tibi, Domine etc.. and then covers the chalice of the blade resting on the altar, as above.
60. When he said Veni, sanctificator, As above, the celebrant, the deacon who has the shuttle, saying: Benedicite, pater Reverend, puts incense into the censer, saying: Per intercessionem, etc.., as in the Ordinary of the mass. Then, receiving the censer from the hand of the deacon, without any inclination to cross, he incenses the offerings before directing the censer three times over the chalice and the host at the same time, cross-shaped, and three times around the chalice and host, that is to say it twice from right to left and once from left to right (Meanwhile, the deacon holds the foot of the chalice with his right hand) and he said: Incensum istud benedictum ascendat te ad te, Domine: descendat and our super misericordia tua. Then, having been the inclination, he incenses the cross and the altar as we said above, assisted by the deacon and subdeacon, while saying: Dirigatur, Domine, oratio mea, etc.., and when he incenses the cross, the deacon removes the chalice in the middle, and, once praised the cross, gave it to him. In making the censer to the deacon, the priest says: Accendat in nobis etc.. and he is praised by him. Then the deacon incenses three shots each on both sides of the choir as a whole, but if there are Ordinary and bishops, he incenses individually, and finally he incenses the subdeacon. Then the deacon himself was praised by the sycophant, sycophant and then incensed the people. The celebrant, once it has been lauded, washes his hands, his acolytes with the cruet of water, the basin and the towel. Then the kicker is the missal on the altar. A sung mass, if we make the incense, the celebrant behaves like the solemn mass, and in the end it was praised by the servant who then also incenses the clergy and people.
VIII - The Canon of the Mass until the consecration
61. When the prayers over the offerings are completed, the celebrant says: Dominus vobiscum, hands on the altar. When he says: Sursum corda it raises a few outstretched hands of both sides to the chest and he joined when he says: Deo Gratias agamus Domino nostro. After the answer: Dignum and iustum is hands extended as before, it continues the preface when it is finished, hands clasped, he sings or says Sanctus-Benedictus with ministers, the clergy and people.
62. Then the celebrant, standing before the middle of the altar and turned toward him, extending and raising a few hands and eyes raised and once lowered, hands clasped and resting on the altar, bowing, Canon continues saying in a low voice Te igitur, etc.. as in the Ordinary of the mass. When he says: Uti and accepted habeas Benedic etc.., he kisses the altar first, then rises and remains hands clasped. When he says: haec + dona, haec + munera, haec sancta + sacrificia, he makes the right hand the sign of the cross three times on the host and the chalice together. Then, with hands extended, he continues, In primis quae tibi offerimus, etc..
63. When he says: una cum Papa nostro famulo tuo N., he pronounces the name of the pope, but if the seat is vacant, these words are omitted. Where it says and Antistite nostro N, it specifies the name of the bishop, who is the Ordinary of the diocese where the famous, and not a superior, even if the celebrant is free or under the jurisdiction of another bishop. If the bishop is the Ordinary of the place where Mass is celebrated is deceased, these words are omitted, and it also fails when the famous Rome. If the celebrant is a bishop, archbishop or patriarch, who omitted these words, he said instead: and I indigno servo tuo. As the Sovereign Pontiff, when celebrating, having omitted the words: una cum Papa nostro famulo tuo N. and Antistite nostro N., he said: una cum tuo me famulo indigno, greg tuo quem praeesse voluisti. And all continue with the following: bus and Orthodox etc..
64. When he says: Memento, Domine, he joins his hands and remains a bit of time to rest, making commemoration of Christian living, at its option, and if he wants he commemorated in a whisper their names. However, it is not necessary to express them, but it should at least have their memory in his mind. The officiant may yet if he wants to pray for more, but not to wait for the assistants, recalled to his mind before the Mass all those, both living and dead, for which he intends to pray during the Mass, and in this place to remember those living in general, by a single expression.
65. Where did commemoration of the living, with hands extended as before, he continues: And circumstantium omnium, etc.. In the same attitude he continues: Communicating. When he says Iesu Christi He bows his head at the conclusion when he says: Per eundem, he joins his hands. When he says: Hanc igitur oblationem, he extends his hands together on the Oblates, so that the palms are open in the direction and above the chalice and host, and he holds his hands up and words: Per Christum Dominum nostrum. For then he joins his hands and continues: Oblationem quam tu, Deus, in omnibus, quaesumus, and when he says: bene+balm, adscrip+tam, ra+tom it is three times the overall sign of the cross on the host and the chalice together, then when he says: ut nobis Cor+pus it is separately crossed once the host only, and when he says: and San+mistletoes, once the cup only, then, clasping his hands, he continues: Filii tui Domini fiat dilectissima nostri Iesu Christi, and bowing his head he wipes, if necessary, the thumbs and index fingers on the body, and he said quietly as before: Who Pridie quam pateretur, And took the host of the thumb and forefinger of his right hand and holding it with both hands and with the forefinger and thumb left, right before the remaining middle of the Altar, he says: acceptable in panem ac sancta Venerabile manus suas, and, raising his eyes and dropping soon, he said: oculis in caelum and elevata ad te Deum patrem suum omnipotentem, and bowing his head slightly, he said: tibi gratias agens, and, holding the host between thumb and forefinger of his left hand, he is over it the sign of the cross with his right hand, saying: bene+dixit, Frege, deditque discipulis am, dicen: Accipiter and ex hoc omnes manducate. If there is a ciborium with other hosts to spend, before taking the (larger) wafer, he discovers the ciborium of the right hand.
66. When he finished the words aforesaid, elbows on the altar, he utters clearly and with respect the words of consecration over the host or the hosts, if we spend more. And taking the Host only between his thumb and forefinger, he said: Hoc est enim Corpus meum. After uttering these words, the celebrant, holding the host in your thumbs and index fingers on the altar, the other fingers are extended and joined together, making a genuflection, he loves it. So, rising, he elevates the host and, eyes fixed on it (which he also raising the chalice), he shows with respect to the people to be adored, and immediately, the only right hand, he relies on the corporal with respect to the same place where he had taken to raise, and now he severed-thumb and index finger, except when he has to touch or handle the consecrated host, until the washing of hands after Communion.
67. After having rested the consecrated host on the corporal, making a genuflection, he reveres, if there is a chalice with other hosts, he covers his cover as above. The Minister must advise the faithful a little before the consecration, a signal of the bell. Then he shakes the bell at each elevation, according to the custom of each place.
68. The celebrant, after adoring the Eucharist, rises and discovers the chalice above which, if necessary, he wipes his fingers, he will always be adhered to if a piece fingers and holding right He said Simili modo World Postquam cenatum is both hands and taking the chalice by the node under the cup, then raising it a bit and the applicant immediately, he said: accipiens and hunc praeclarum Calicem in sancta Venerabile manus suas ac, etc.. When he says: item tibi gratias agens, He bows his head when he said benedixit, taking the left hand the cup under the thumb of his right hand he makes the sign of the cross over him and continued: deditque discipulis am etc.. and, holding the chalice with both hands - that is to say, holding up his left hand, the node under the thumb of his right hand - elbows poses on the altar, pronounced carefully, without interruption, as above, the words of the consecration of the blood Hic est enim Calix etc.. These words once said, it is the chalice on the corporal and said Haec quotiescumque feceritis, etc.. and, making a genuflection, he loves respectfully blood. Then he rose and, taking the chalice with both hands open as before, he elevates and it gives people to be adored, and immediately it is with respect to the body, where it was before hand he covers the right of the blade, and making a genuflection, he worships the sacrament.
69. At the solemn mass, from the prayer over the offerings, the deacon and subdeacon stand behind the celebrant. But the deacon approached the celebrant when he needs his ministry, and he immediately returns to its place.
70. At the end of the preface, the acolytes at least two lighted candles, which were extinguished after the communion of the faithful. When the celebrant says: Quam oblationem, etc.., the deacon goes to her right there on the upper level of the altar, kneels and when it is needed, gets up, discovers and covers the chalice, and genuflects with the celebrant . The sub-deacon kneeling on the right side, incense three times the host when the celebrating students, and even the chalice was placed incense in the censer before the sidekick without blessing, which is observed also by serving the masses sung when they make the incense. When the celebrant has had the chalice, the deacon and subdeacon behind her back.
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