I Have a Question - Fr. Hugh Barbour, O. Praem

Nervous with Novus
Is the New Rite alright? And other questions from our readers.

Q A friend told me the rite of Mass celebrated in the Church since 1970 or so (he calls it the "Novus Ordo" Mass), does not teach or express the traditional Catholic dogma that the Mass is a true sacrifice offered up to adore and thank God, to make reparation for sin and to obtain graces for the living and the dead. He says we should only attend the traditional Mass which was used before the new, Vatican II Mass. He even gave me a study of the New Rite of the Mass written by several cardinals and theologians which criticized the rite, and begged Pope Paul VI not to impose it. What do you say?

A This question requires a detailed answer, but it's well worth the trouble to be informed.

First, it's necessary to make it clear that the Church, especially during the reign of John Paul II, does not forbid constructive criticism of the current form of the liturgy, just as the Church didn't forbid it before Vatican II, when there were many scholars writing about the need they saw for changes in the liturgy. High-ranking prelates like Cardinal Ratzinger have spoken frankly about their dissatisfaction with the way the liturgy has developed after Vatican II, just as Cardinal Ottaviani and others did during and after the council. Since 1988, when the Holy Father published the letter Ecclesia Dei Adflicta, the Church has had formal structures to accommodate what the pope calls "the legitimate aspirations" of those who are attached to the traditional liturgical worship of the Roman Rite. There are numerous dioceses where the Traditional Rite of Mass is celebrated every week, and it would be wonderful for the Church if it were even more readily available.

That being said, we must vigorously assert that the New Rite of the Mass does not contradict, but rather clearly asserts the traditional Catholic doctrine of the Mass and priesthood if (and unfortunately, this is a big "if") it is celebrated without illegitimate additions, omissions or abuses. Let's take a look at what the Roman Missal of Paul VI says in this regard.

In numbers 1-5 of the General Instruction of the Roman Missal (a document of the magisterium which can be found in the front of any missal meant for liturgical use at the altar, and which is a kind of introduction that offers the principles and norms of all that follows), the traditional Catholic dogmas of the sacrificial nature of the Mass, the Real Presence and the sacrificing priesthood are reaffirmed in the clearest terms. Here's a selection from paragraph #2:

"The sacrificial nature of the Mass was solemnly proclaimed by the Council of Trent in agreement with the tradition of the universal Church. The Second Vatican Council reaffirmed this teaching . . . The teaching of the Council is expressed constantly in the prayers of the Mass . . . In this new missal, then, the Church's rule of prayer corresponds to the Church's enduring rule of faith. It teaches us that the sacrifice of the cross and its sacramental renewal in the Mass are one and the same, differing only in the manner of offering. At the Last Supper, Christ the Lord instituted this sacramental renewal and commanded his apostles to do it in memory of him. It is at once a sacrifice of praise and of thanksgiving, a sacrifice that reconciles us to the Father and makes amends to him for the sins of the world."

There could scarcely be a more explicit affirmation of Catholic dogma. The texts of the New Rite of the Mass must be interpreted in this light. In the Third Eucharistic Prayer, we read, ". . . we offer you this holy and living sacrifice. Look with favor on your Church's offering and see the victim whose death has reconciled us to yourself." In the Fourth Eucharistic Prayer, we read, "Father, we now celebrate this memorial of our redemption . . . we offer you his body and blood, the acceptable sacrifice which brings salvation to the whole world. Lord, look upon this sacrifice which you have given to your Church . . . Lord, remember those for whom we offer this sacrifice . . ."

One point in the Mass when its sacrificial nature and ends are explicitly pointed out is at the prayer over the gifts. A random glance through the missal will show how traditionally Catholic these prayers are. On Wednesday of the fourth week of Lent, we pray, "Lord God, may the power of this sacrifice wash away our sins, renew our lives and bring us salvation." On the fifth Sunday of Lent, we pray, "Almighty God, may the sacrifice we offer take away the sins of those you enlighten with the Christian faith." At the Chrism Mass of Holy Thursday, we pray, "Lord God, may the power of this sacrifice cleanse the old weakness of our human nature." On Saturday of the octave of Easter, we pray, "Let the continuous offering of this sacrifice by which we are renewed bring us to eternal happiness." On Pentecost Sunday, we pray, "Lord, may the Spirit you promised lead us into all truth and reveal to us the full meaning of this sacrifice."

On the feast of Corpus Christi, the new missal contains the beautiful sequence hymn before the Gospel, the Lauda Sion written by St. Thomas Aquinas, which contains his full teaching on the Sacrifice of the Mass and the Real Presence. On the ninth Sunday of the year, we pray, ". . . by this Eucharist, forgive our sins." On the feast of Christ the King, we pray, "Lord, we offer you the sacrifice by which your Son reconciles mankind. May it bring unity and peace to the world." On the feast of St. Anthony Abbot, we pray, "Lord, accept the sacrifice we offer at your altar in commemoration of St. Anthony . . ." On the feast of St. Ignatius Loyola, we pray, "Make us truly holy by this Eucharist which you give us as the source of all holiness." On the feast of St. Dominic, we pray, "Lord . . . by the power of this sacrifice give us the grace to preach and defend our faith." On the feast of St. Gregory the Great, we pray, "Lord, by this sacrifice you free the world from sin. As we offer it in memory of St. Gregory, may it bring us closer to eternal salvation." And on All Souls' Day, we pray, "All-powerful Father, may this sacrifice wash away the sins of our departed brothers and sisters in the Blood of Christ."

There are countless other texts from the post-Vatican II Mass, the missal, the Liturgy of the Hours, the rites of ordination, the rites of consecration of a church and an altar, the blessing of a chalice and paten, and from the rite for Eucharistic exposition and benediction, which clearly assert the traditional Catholic dogma on the mystery of the Blessed Eucharist. Anyone who denies this fact is either ill-informed or dishonest.

If a Catholic really loves the Church and desires a return to the Traditional Mass, he must do so with a respect for the truth. He must respect the integrity of the Catholic Faith of those who do not share his insights, and are satisfied with the current liturgy. "Traditionalist" literature which attacks the validity of the New Mass, or which holds it to be "intrinsically evil," never mentions the texts offered here. Thus, such critiques are irresponsible and doctrinally unsound. They are an example of the old logical principle, "He who proves too much, proves nothing."

Q What does it mean in Acts 2:38 when St. Peter tells the Jews to be "baptized in the name of Jesus?" Would a person really be baptized if the words used were, "I baptize you in the name of Jesus"?

A In the Semitic language and culture shared by Jews and Arabs alike, the name is the person indicated. "Baptism in the name of Jesus," then, does not necessarily indicate the form of the sacrament of baptism, but rather that Christian baptism is to be distinguished from the baptism of John the Baptist or of Jewish converts. The form given by Our Lord in Matthew 28:19 commanding baptism "in the name of the Father and of the Son and of the Holy Spirit" is even implied in the context you mention, since all three Divine Persons are referred to in Acts 2:38-39.

Some doctors of the Church have held that the Holy Name of Jesus was used for a time as the form of baptism. St. Thomas Aquinas teaches in his Summa Theologiae that perhaps such a form may have been used by the Apostles "by a special revelation of Christ" as an exception to the sacrament as instituted by Christ, in order to render the name of Jesus honorable among the Jews and Gentiles for whom it was a reproach and embarrassment, but he adds that in any case, it is no longer to be permitted or reckoned as effective.

St. Basil the Great, in his great treatise On the Holy Spirit, teaches that by such a form, the Apostles taught the equality of Jesus with the Father and the Holy Spirit, since it was regarded as the equivalent of the form which explicitly names each divine Person. The point to be understood is that only a divine Authority could permit such a usage, so that not even the highest authority of the Church could authorize such a thing after the time of the Apostles.

Converts today who come from sects which use only the name of Christ as the form of baptism must accordingly be rebaptized absolutely. The only variation in the form of baptism recognized by the Church today is the difference between the Latin and Byzantine use of the active or passive voice. The Latin Rite minister of baptism says, "John, I baptize you . . ." The Byzantine Rite minister of baptism says, "The servant of God, John, is baptized . . ."

Q The pastor of my parish will not let our prayer group organize a pilgrimage to Medjugorje, where the Blessed Mother has appeared so many times. Can he do this, since so many pilgrimages have gone there, even with their pastors, and sometimes even their bishops? I'm beginning to wonder if he just doesn't like our prayer group's emphasis on Mary.

A Now hold on tight, if you are a believer in the authenticity of the apparitions at Medjugorje. Just read this answer to the end, so you can catch all the points before deciding that Father Hugh is an enemy of devotion to Our Blessed Mother!

Your pastor is in the right to not permit parish groups to arrange pilgrimages to Medjugorje. Only privately organized trips to the area, and not formal pilgrimages, are permitted by the discipline of the Church. The Holy Father's Congregation for the Doctrine of the Faith has made it clear that no official pilgrimages to Medjugorje on a parish or diocesan level are to be organized.

The reason for this is that in a declaration of April 10, 1991, the Bishops Conference of the then Yugoslavia declared that "On the basis of studies conducted so far, it cannot be affirmed that supernatural apparitions and revelations are occurring." In addition, both the present and immediately preceding diocesan bishops of Medjugorje (the bishops of Mostar in Bosnia-Herzogovina) have asked the faithful not to travel to Medjugorje on pilgrimages, and have complained repeatedly about various disorders among clergy and religious not authorized by the local bishop to function. Thus, the Roman Congregation wrote to one bishop in 1996: "From what has been said, it follows that official pilgrimages to Medjugorje, representing it as a place of authentic Marian apparitions, must not be organized either on a parish or diocesan level, because this would be a contradiction of what has been affirmed by the bishops of ex-Yugoslavia . . ." (emphasis added).

The bishops, after more than a decade of the apparitions, decided there was no convincing evidence of a supernatural origin of the alleged apparitions. Rome has decided the matter should remain there, and has decided not to examine the case beyond the decisions of the national hierarchy and the local bishop. This state of affairs could change, but while things remain as they are, the faithful and the clergy must treat the bishops' decisions with respect and obedience.

In the lives of the saints who had extraordinary revelations, Blessed Faustina or Padre Pio, for example, Our Lord and His Blessed Mother preferred that the visionaries obey their superiors and confessors, rather than the wishes expressed by heaven in their revelations.

No sound fruit can come from an attitude of disdain or neglect of authority. Look at the abundant fruit produced by the obedience of those who were devoted to the Divine Mercy in the form taught by Blessed Faustina during the time that the devotion was not approved. Now the devotion is approved on the highest level, and has spread everywhere and has become a source of abundant graces all over the world. If it had become widespread before the difficult days of the sixties, perhaps it would have gone out of fashion and been neglected like so many other devotions. As it is, this devotion to the Divine Mercy has become the means whereby many souls have been introduced to the riches of Catholic tradition and devotion.

If an apparition is from God, it will achieve the end God willed it to in His Providence, sooner or later. The devotees of Medjugorje should remember this and not teach that the apparitions are certainly authentic, when the authority of the Church has not declared them worthy of human faith.

To the question, "But what about the fruits? Don't they prove the authenticity of the visions?" I respond that the "fruits" of Medjugorje can also be explained by the means of grace used there. If, with devout and humble hearts, people pray the rosary, fast, go to confession and receive Holy Communion, then our Faith guarantees us the fruits of grace will abound.

The clearest moral proof that the apparitions are authentic would be the humble obedience of the seers, pastors and devotees of Medjugorje. That their local bishop regards them as disobedient, and teaches in fact that the apparitions are inauthentic, is not something that should be swept under the rug because of our enthusiasm for the content of the messages. At some point, this contradiction between the judgment of legitimate authority and the widespread popularity of the apparitions will have to be resolved. We are not dealing here with the Catholic Faith's teaching about the Mother of God, but rather with the prudent judgment of authority regarding the nature of certain events which are claimed to be supernatural in origin. If one disagrees, one should do so based upon sound information, not emotion, and with respect and obedience.

One thing is sure: If anyone claims Our Lady has told him to disobey the bishop on this point, then you can be sure the "revelation" is false. If she tells him to obey the bishop even more than his own eyes and ears that see the vision, then there is a good chance the revelation is true, or at least not from human pride or the evil one.

Q What is a "spiritual communion"? How and when should I make one?

A What a nice question to answer! I am already thanking Our Lord for the spiritual fruit that He will bring from it!

In St. Thomas Aquinas' Summa Theologiae, he deals with this question: "Can the Sacrament of the Eucharist benefit even those who do not actually receive it?" His answer is profound, and has a deep practical application to our spiritual lives.

St. Thomas teaches that since the Holy Eucharist is not only a sacrament, but also a sacrifice, It can benefit those who are not even present at Its offering or able to receive It outwardly. As a sacrifice offered to God for all the faithful, living and dead, the Eucharist can benefit anyone in the Church. We can therefore at any time make an act of faith and desire for the graces we need from the Eucharistic Lord in His sacrifice, and in virtue of the power of the Holy Mass celebrated at all times around the globe, we can receive real spiritual fruit from the sacrament, even if we are not able to be present, or are not able to receive for some good reason when we are present.

Thus, the fruits of Holy Communion listed in numbers 1391-1398 of the Catechism of the Catholic Church (union with Christ, separation, cleansing, preservation from sin and increase of fraternal charity and unity), can all be ours by making acts of spiritual communion in union with the sacrifice of the Mass throughout the world.

A spiritual communion, then, is not just a pious desire to receive the Eucharist when we cannot, but a real sharing in the fruits of the Sacrament of Love insofar as It is everywhere and at every time a sacrifice offered for every one of us, living and dead.

The Church grants a partial indulgence each time we make a spiritual communion, using any prayer we like to express our desire to share in the fruits of the holy and living sacrifice of the Eucharist. We can gain this indulgence for the holy souls in purgatory. Think of the countless souls in purgatory who are longing for that perfect union with Christ which is the end of the Eucharist, "the pledge of future glory," as St. Thomas Aquinas calls it, but are no longer able to receive Holy Communion. We can help them by acts of spiritual communion, and there is no limit to the number of times we can make these acts. Surely God will reward our zeal for the union of the holy souls with Him, by blessing our lives through this practice. He and they cannot be outdone in generosity. Just try it!

By the indulgence granted, the Church encourages us to benefit not only ourselves, but also the faithful departed. In this way, then, the Holy Eucharist can become a true bond of charity and unity, not only here, but beyond, as well.

Send your questions to Fr. Hugh Barbour, O.Praem. at: "I Have a Question," Envoy Magazine, St. Michael's Abbey, 19292 El Toro Road, Silverado, CA 92676.