Comments on: Sacramentum Caritatis: Program for the Reform of the Reform http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/ Now This Is The Real World! Where Theology and Real Life Meet. Thu, 11 Mar 2010 18:57:27 +0000 http://wordpress.org/?v=2.9.2 hourly 1 By: David http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/comment-page-1/#comment-75288 David Sun, 25 Mar 2007 00:08:29 +0000 http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/#comment-75288 James - You will have to explain what you mean by decline during his papacy. The decline in practice of the faith, decline in priestly and religious vocations, etc. began in the late 1960s in the wake of the Second Vatican Council and the social upheaval in western societies. This decline hit its nadir in the mid 80s and then began a slow but steady recovery under JPTG's guidance. A significant portion of the vocations today still say, as they did during his papacy, that JPTG was their inspiration. With respect to liturgical problems. Benedict as well as JPTG have been put in some very uncomfortable situations. It is true that B16 is running a tighter ship in this regard, it is also true that he has more of an ability to do so as he can build upon what JPTG began. JPTG concentrated not in trying to reform the curia right away but on taking his message directly to the people. The curia clean up began later and under B16 seems now to be bearing fruit. I understand the frustrations of some who expect the Pope to act like a General Patton and "come in kick'n butt and tak'n names" but that is not the office of Pope. JPTG presided over one of the quickest recoveries of the Church after such a malaise and will be known for that. B16 was a major part of that as head of the CDF and will continue the same path as Pope. However, B16 has also had criticisms for the exact same reasons and from the same people. The problem is that we often think we know more about how to be Pope than the Pope does. Those who lived through the dark days of the 60s and 70s saw JPTG and his papacy as a breath of fresh air. His papacy needs to be judged in its larger context. It is unfair and unrealistic to think that he could immediately have corrected the anarchy he inherited any quicker than he did. Thus, I have to disagree with you and join the clamor for "Santo subito" James – You will have to explain what you mean by decline during his papacy. The decline in practice of the faith, decline in priestly and religious vocations, etc. began in the late 1960s in the wake of the Second Vatican Council and the social upheaval in western societies. This decline hit its nadir in the mid 80s and then began a slow but steady recovery under JPTG’s guidance. A significant portion of the vocations today still say, as they did during his papacy, that JPTG was their inspiration.

With respect to liturgical problems. Benedict as well as JPTG have been put in some very uncomfortable situations. It is true that B16 is running a tighter ship in this regard, it is also true that he has more of an ability to do so as he can build upon what JPTG began. JPTG concentrated not in trying to reform the curia right away but on taking his message directly to the people. The curia clean up began later and under B16 seems now to be bearing fruit.

I understand the frustrations of some who expect the Pope to act like a General Patton and “come in kick’n butt and tak’n names” but that is not the office of Pope. JPTG presided over one of the quickest recoveries of the Church after such a malaise and will be known for that. B16 was a major part of that as head of the CDF and will continue the same path as Pope. However, B16 has also had criticisms for the exact same reasons and from the same people. The problem is that we often think we know more about how to be Pope than the Pope does.

Those who lived through the dark days of the 60s and 70s saw JPTG and his papacy as a breath of fresh air. His papacy needs to be judged in its larger context. It is unfair and unrealistic to think that he could immediately have corrected the anarchy he inherited any quicker than he did. Thus, I have to disagree with you and join the clamor for “Santo subito”

]]> By: James http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/comment-page-1/#comment-75264 James Sat, 24 Mar 2007 23:44:22 +0000 http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/#comment-75264 I share your views on much of what you say. However, as a side note, I don't understand why people insist on calling our late Pope, John Paul II, of happy memory, "John Paul the Great." Quite simply, during his papacy, we saw a great decline in Catholic practice around the world... even though this leveled off somewhat. Also, we saw a great amount of Catholic dissent go totally unrestricted. Liturgical abuses became nearly universal. As if that weren't bad enough, the Pope himself took part in a number of utterly sacrilegious ceremonies, such as those at Assisi. Such things would cause past Popes to roll over in their hallowed tombs! There is no doubt that John Paul II was a great political leader who brought about much needed (even crucial) resistance to the Communist regimes in Eastern Europe and to the Evil Empire, the Soviet Union. However, considering his rule of the Church, with all respect to his memory, we must judge objectively and not be carried away with our emotional attachment to him as father. So I would have to say objectively as many commentators said after his death, he was a great leader for the world, but not as great for the Church. I pray that people will stop "lobbying" for his canonization and allow the normal process to take place, which to some degree has already (regrettably) been waived. The Catholic Church, eternal as she is, must never give herself over to the passions of the moment. She should soberly and slowly calculate and decide regarding the true merits of canonization for John Paul II. I share your views on much of what you say. However, as a side note, I don’t understand why people insist on calling our late Pope, John Paul II, of happy memory, “John Paul the Great.” Quite simply, during his papacy, we saw a great decline in Catholic practice around the world… even though this leveled off somewhat. Also, we saw a great amount of Catholic dissent go totally unrestricted. Liturgical abuses became nearly universal. As if that weren’t bad enough, the Pope himself took part in a number of utterly sacrilegious ceremonies, such as those at Assisi. Such things would cause past Popes to roll over in their hallowed tombs!

There is no doubt that John Paul II was a great political leader who brought about much needed (even crucial) resistance to the Communist regimes in Eastern Europe and to the Evil Empire, the Soviet Union. However, considering his rule of the Church, with all respect to his memory, we must judge objectively and not be carried away with our emotional attachment to him as father. So I would have to say objectively as many commentators said after his death, he was a great leader for the world, but not as great for the Church.

I pray that people will stop “lobbying” for his canonization and allow the normal process to take place, which to some degree has already (regrettably) been waived. The Catholic Church, eternal as she is, must never give herself over to the passions of the moment. She should soberly and slowly calculate and decide regarding the true merits of canonization for John Paul II.

]]> By: Fr. Stephanos, O.S.B. http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/comment-page-1/#comment-73285 Fr. Stephanos, O.S.B. Thu, 22 Mar 2007 20:20:35 +0000 http://cosmos-liturgy-sex.com/2007/03/22/sacramentum-caritatis-program-for-the-reform-of-the-reform/#comment-73285 Towards the end of his exhortation, the Holy Father says the Vatican will be putting out a compendium of helpful texts from the "Catechism of the Catholic Church," prayers, explanations of the Eucharistic Prayers of the Roman Missal, and other sources. He gives several reasons for the compendium. (1) To help the faithful “believe, celebrate and live ever more fully the mystery of the Eucharist” (2) To provide “a correct understanding, celebration and adoration of the Sacrament of the Altar” (3) To “help make the memorial of the Passover of the Lord increasingly the source and summit of the Church's life and mission” (4) To “encourage each member of the faithful to make his or her life a true act of spiritual worship” I would say those seem to be the same reasons for the Holy Father’s exhortation itself. Towards the end of his exhortation, the Holy Father says the Vatican will be putting out a compendium of helpful texts from the “Catechism of the Catholic Church,” prayers, explanations of the Eucharistic Prayers of the Roman Missal, and other sources.

He gives several reasons for the compendium.

(1) To help the faithful “believe, celebrate and live ever more fully the mystery of the Eucharist”

(2) To provide “a correct understanding, celebration and adoration of the Sacrament of the Altar”

(3) To “help make the memorial of the Passover of the Lord increasingly the source and summit of the Church’s life and mission”

(4) To “encourage each member of the faithful to make his or her life a true act of spiritual worship”

I would say those seem to be the same reasons for the Holy Father’s exhortation itself.

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