Discerning the Sign of the Times – A Catholic Response for the Changing Economy

Discerning the Signs of the TimesJan 11, 4:30 PM – 6:30 PM PST

About this event

All faithful Catholics know that our time is one of anti-Catholicism, subtle, as well as outright hostile. Likely you have seen woke culture showing up in your workplace in the form of inclusivity workshops, mandatory diversity training, micro-aggression awareness, etc.

If not that, maybe the post-industrial revolution culture makes it virtually impossible to raise a family on one income, while giving the best of yourself to your true vocation – being a Christian and serving God and your family.

All of this is contrary to the full living out of our faith. Perhaps you are concerned with certain government mandates of the past two years and have decided you will not comply. Your workplace or your government may force you to comply or lose your job. You will need to be ready to stand for your principles and have a plan in place.

Either you will need to bow to the god of the culture to keep your job and lose your soul– or prepare for the inevitable loss of your job, if you haven’t already lost your job. This workshop will give you alternatives. There are 3 tracks to this workshop:

  1. Stay & Fight – John Carpay, a Canadian lawyer, is leading the fight against woke culture in the workplace and society at large.
  2. Find a New Job – Donna Crombie is a professional career consultant who knows how to tap into hidden job markets, which faithful Catholic will need to access. Michelle Dunne leads Catholics on a journey to know their God-given strengths and weaknesses in order to find fulfillment in life, including work.
  3. Start a Business – Henry Kutarna is the founder of The Catholic CEO, the host of this event. He has mentored start-ups for 30+ years, along with starting his own businesses, running businesses, investing in several tech start-ups, mentoring Catholic businesses, family businesses, and CEOs. Joseph Mastrangelo has lived the life of losing a job and starting a business. He will talk about the real life of a start-up after job loss.

This workshop is only $5 (US dollars). Any net proceeds generated from ticket sales will go to the Holy Faith Foundation to support families out of work due to issues against Catholic conscience.

“Today there will be a storm, for the sky is red and lowering. You know then how to discern the face of the sky: and can you not know the signs of the times?” – Mt. 16:3

Sign up here: Airmeet link

Updated link: view the summit online

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Advent and Christmas at Holy Rosary Cathedral, Vancouver, BC

Holy Rosary Cathedral
646 Richards Street

Advent recollection
On Friday, December 10, after the 6:30 p.m. Latin Mass, Fr. John Horgan will lead an Advent recollection titled “O Jesus living in Mary,” a retreat with Mary, Ark of the New Covenant. Fr. Horgan is a priest in the Archdiocese of Vancouver and a well-known speaker and author. He is the pastor of Immaculate Conception Parish, in the Dunbar area of Vancouver.

Rorate Mass
Join us for the Traditional Latin Mass of Rorate Coeli in Advent. This Mass is celebrated with candlelight before the sun rises. Mass will begin at 5 a.m. on Saturday, December 11. Access for Mass is by the confessional door.

Christmas schedule

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All Saints and All Souls Latin Masses in Metro Vancouver

Holy Family Parish
4851 Beatrice Street
Vancouver, BC

  • November 1, Monday: 7 a.m. Low Mass; 7:30 p.m. High Mass (music will include motets by Viadana and Victoria, plus a new arrangement of “For All the Saints”)
  • November 2, Tuesday: 7 a.m. Low Mass; 12 noon Low Mass; 7:30 p.m. High Mass (music will include Felice Anerio’s Requiem as well as motets by Gallus and Palestrina)

Holy Rosary Cathedral
646 Richards Street
Vancouver, BC

  • November 1, Monday: 6:30 p.m. High Mass
  • November 2, Tuesday: 6:30 p.m. High Mass (Mozart’s Requiem will be sung by the Belli Voci A Capella Ensemble)

St. James Parish
2777 Townline Road
Abbotsford, BC

  • November 1, Monday: 7 p.m.
  • November 2, Tuesday: 5 p.m.
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A reminder about the St. Monica Society

The St. Monica Society was launched by Una Voce Canada in August 2019. Each week, the Holy Sacrifice of the Mass in the Extraordinary Form of the Roman Rite is offered for the conversion or return to the Catholic faith of all those enrolled in the Society.

Una Voce Canada members in good standing may enroll individuals or groups of individuals by sending either:

  • An email to info@unavocecanada.org, with “St. Monica Society” as the subject; or
  • A letter addressed to Una Voce Canada (Attn. St. Monica Society), PO Box 30027, North Vancouver, BC V7H 2Y8

Please provide the following:

  • Your name
  • Your membership renewal date (found on your newsletter mailing envelope)
  • Names of individuals or groups of individuals to be enrolled (for example, “John Smith” or “The family of John Smith, Vancouver, BC”)

There is no limit to the number of individuals or groups you may enroll. No stipend is required. Donations will be gratefully accepted and used to provide stipends to the priests offering Masses for the Society.

In addition to the weekly Masses, we invite all enrollers to offer the following prayer each day for members of the Society:

Almighty Father, You desire not the death of sinners, but that they may be converted and live. Through the intercession of St. Monica, show us Your mercy and hear our prayers for the conversion or return to the Holy Catholic Church of all those enrolled in the society that bears her name. Touch the hearts of Your children who find themselves far from the true path of salvation. Give them an ardent love for You, lead them to the practice of every Christian virtue, and grant them the life of Your grace through the Sacraments, and through the merits of the Most Precious Blood of Your Son, our Lord Jesus Christ. Amen.

To join Una Voce Canada, click here.

Questions? Email info@unavocecanada.org.

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Pope’s Latin Mass letter unlikely to lead to major changes in Archdiocese of Vancouver

The following article appeared in the BC Catholic, the diocesan newspaper of the Archdiocese of Vancouver, on July 20, 2021.


Little is expected to change in the Archdiocese of Vancouver following Pope Francis’ July 16 letter on the celebration of Mass in the Extraordinary Form, colloquially called the traditional Latin Mass.

Vancouver Catholics who read news that the Pope was altering how traditional Latin Masses are celebrated responded with concern on social media. But Archbishop J. Michael Miller told The B.C. Catholic Tuesday that while he is taking some time to “fully digest” the papal letter, he doesn’t see much change to the way things happen presently in the Archdiocese of Vancouver.

The celebration of Mass in the Extraordinary Form “has never been a cause of division here,” he said.

“I have given the priests who requested it permission to continue the celebrations they have planned. In practice, I don’t see much change in the present situation.”

The Pope’s document, a motu proprio entitled Traditionis custodes, made sweeping changes to his predecessor Benedict XVI’s 2007 apostolic letter Summorum Pontificum, which acknowledged the right of all priests to say Mass using the Roman Missal of 1962, which is in Latin.

In the new motu proprio, Pope Francis states that it is each bishop’s “exclusive competence” to authorize the use of the 1962 Roman Missal in his diocese. The document sets out the responsibilities of bishops whose dioceses already have one or more groups that offer Mass in the extraordinary form, mandating that bishops determine that these groups do not deny the validity of Vatican II and the Magisterium.

Bishops are instructed to “designate one or more locations where the faithful adherents of these groups may gather for the eucharistic celebration (not however in the parochial churches and without the erection of new personal parishes).”

It also imposes new requirements for newly ordained priests wishing to celebrate the Extraordinary Form and instructs bishops to verify that already-established parishes that celebrate the Extraordinary Form “are effective for their spiritual growth and to determine whether or not to retain them.”

It further instructs bishops to “take care not to authorize the establishment of new groups” that celebrate the Extraordinary Form.

The Pope said he wrote the document in response to a 2020 survey of bishops and said he was saddened by what he sees as a rejection of the liturgical reforms of the Second Vatican Council. 

Bishops across the U.S. have granted permission for the Traditional Latin Mass to continue in their dioceses while they study the document and determine how to proceed.

The Priestly Fraternity of St. Peter (FSSP), which celebrates the traditional Latin Mass, addressed the situation in a July 16 statement.

“At this point, it is too early to tell what all the implications will be for the Priestly Fraternity of St. Peter, but we assure you that we remain committed to serving the faithful attending our apostolates in accordance with our Constitutions and charism as we have done since our founding,” the order said in a statement provided to Catholic News Agency.

“We must strive to see this Cross as a means of our sanctification, and to remember that God will never abandon His Church.”

FSSP priests serve the faithful at Holy Family Parish in Vancouver, which was established in 2008 as a personal parish for the celebration of Mass in the Extraordinary Form. The traditional Latin Mass is also celebrated at Holy Rosary Cathedral in Vancouver, Sts. Joachim and Ann in Aldergrove, and St. James in Abbotsford.

With files from Catholic News Agency.

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Notes on the application of “Traditionis Custodes” in light of canon law

Following the publication of the Apostolic Letter Traditionis Custodes, the Latin Mass Society of England and Wales consulted with a number of canon lawyers and developed a “canonical guidance” for “bishops, priests, and lay Catholics [who are] finding it difficult to see exactly what the force of the Apostolic Letter might be.” The guidance was posted on the Latin Mass Society’s website and is reproduced below.


Canonical guidance on Traditionis Custodes

The Latin Mass Society is pleased to present the fruits of our consultations with a number of Canon lawyers.

It is clear to us that many bishops, priests, and lay Catholics, are finding it difficult to see exactly what the force of the Apostolic Letter might be.

It is our hope that the arguments contained in this Guidance will commend themselves to careful readers from across the spectrum of opinion, and contribute to a calm and reasoned discussion.

Key points from the Guidance:
Traditionis Custodes does not abrogate the 1962 Missal (otherwise it could not allow it to be said in certain circumstances).

It follows that it is not the right of priests to celebrate it that is at issue–this remains intact–but the public exercise of this right, which is a matter of regulation by the local bishop.

The right of priests to celebrate privately, to say the older Office, to celebrate the other sacraments, to use the older Rituale: all these are unrestricted by Traditionis Custodes.

The restrictions mentioned in Article 3, notably on the use of parish churches, only apply in the case of ‘authorised’ ‘groups’, such as came into existence in the course of the formal application of Summorum Pontificum, or are served by a ‘personal parish’.

Although priests need permission from the bishop to celebrate the 1962 Missal, with this permission, and outside the context of a formalised ‘group’, he may do so without the restrictions of Art 3: for example, in a parish church.

It would also follow that there need be no difficulty allowing the 1962 Missal to be used for special occasions such as pilgrimages.

The full text of our document is reproduced below.

In this document we wish to give some brief indications of what the Apostolic Letter does and does not do in terms of the canonical obligations of bishops and priests, in light of the advice we have received from more than one canonist.

The Authority of the Bishop

The Apostolic Letter emphasises the authority of the bishop in each diocese over the liturgy.

Art. 2. It belongs to the diocesan bishop, as moderator, promoter, and guardian of the whole liturgical life of the particular Church entrusted to him, to regulate the liturgical celebrations of his diocese. Therefore, it is his exclusive competence to authorize the use of the 1962 Roman Missal in his diocese, according to the guidelines of the Apostolic See.

This article footnotes (inter alia) Vatican II’s Decree on the Office of Bishop, Christus Dominus 11, which states:

Therefore bishops are the principal dispensers of the mysteries of God, as well as being the governors, promoters, and guardians of the entire liturgical life in the church committed to them.

A similar point is made by Vatican II’s Constitution on the Liturgy, Sacrosanctum Concilium 22.

The Apostolic Letter takes, therefore, this principle already well-established in the discipline of the Church, and concludes (‘therefore’) that the bishop has authority over the 1962 Missal in his diocese. This is reminiscent of the comment in Pope Benedict XVI (2007) Letter to Bishops Accompanying Summorum Pontificum:

I very much wish to stress that these new norms do not in any way lessen your own authority and responsibility, either for the liturgy or for the pastoral care of your faithful. Each Bishop, in fact, is the moderator of the liturgy in his own Diocese (cf. Sacrosanctum Concilium, 22).

The Apostolic Letter is, at this point, not making any innovation, or investing bishops with special authority, but merely reiterating the existing legal situation, which had itself not been altered by Summorum Pontificum.

The Rights of Priests and Faithful

Pope Benedict’s Apostolic Letter Summorum Pontificum Article 1 notes, as a historical fact, that the 1962 Missal has never been abrogated. It goes on to confirm the legal implications of this fact: that priests of the Latin Rite have the right to celebrate according to this Missal, and that the faithful have the right to attend it.

Nevertheless, the exercise of the right of priests to celebrate the 1962 Missal impacts the question of the liturgical life of the diocese, and for this reason comes under the authority of the bishop. Thus, for example, Summorum Pontificum limits the celebration of the older Easter Triduum (Art. 2).

The provisions of Traditionis Custodes must be understood in the same way. It does not abrogate the 1962 Missal, and thus leaves the right of priests to celebrate it intact. It does regulate the way this right can be exercised.

It should be noted that the Apostolic Letter says nothing about the right of the faithful to attend the 1962 Mass, the celebration of the other sacraments according to the older Roman Ritual, or the saying of the older Divine Office by priests in public or in private: accordingly, all of these things remain permitted. It is general principle of Canon Law that laws which restrict things are to be interpreted narrowly rather than widely:

Can. 18: Laws which establish a penalty, restrict the free exercise of rights, or contain an exception from the law are subject to strict interpretation.

‘Groups’ attached to the 1962 Missal

Article 3 concerns ‘groups that celebrate according to the Missal antecedent to the reform of 1970’. With sight only of vernacular translations of the Apostolic Letter, the context of this terminology is harder to clarify, but the way the term is used indicates that the Apostolic Letter has a formal association in mind. These are entities which might have settled views about the liturgical reform (Art 3.1), have a right to pastoral care (3.4), and up to the time of the Apostolic Letter could be ‘authorised’ by the local Ordinary (3.6). The provision in 3.5 concerning ‘parishes canonically erected for the benefit of these faithful’ reinforces this impression.

This corresponds to the use of the term ‘group’ (in the English translation) in Summorum Pontificum Articles 5 and 7. In those articles, ‘groups’ of the faithful attached to the older Missal had the right to request a regular celebration of this Missal (Art. 5) and, if denied by a parish priest, to appeal to the bishop and then to the Holy See (Art. 7). Relatedly, it authorises bishops to erect ‘personal parishes’ (Art. 10).

The Instruction Universae Ecclesiae (2011) tried to establish a fairly informal understanding of what was required for the existence of a ‘group’ (see Universae Ecclesiae 15), in order to make it easier for them to claim the rights attached to the concept of a group in Summorum Pontificum. The notion of a ‘group’ being subject to ‘authorisation’ in Traditionis Custodes nevertheless suggests a fairly formal understanding.

The regulation of the celebration of the 1962 Missal for such ‘groups’ is the sole preoccupation of Traditionis Custodes Article 3. Bishops where these groups currently exist are instructed to find places for them to worship according to the 1962 books (3.2), to determine the times at which Masses are to be celebrated (3.3), and to appoint celebrants for them (3.4). The existence of personal parishes are to be reviewed (3.5). No new groups are to be established (3.6).

What these provisions do is to emphasise the authority of the bishop in regulating arrangements which may have been made under Summorum Pontificum Art. 5. It does not instruct bishops to close these arrangements down: on the contrary, it tells him to make provision for the faithful concerned. On the other hand, the rights of such groups to form and to request celebrations is rescinded, and it follows that no new groups of this kind will come into existence (or be recognised as such).

The following articles, 4 and 5, concern the authorisation of priests to celebrate according to the 1962 Missal: in the case of newly ordained priests, with reference to the Holy See. As noted above, this is a matter of the bishops’ moderation of the liturgy in his diocese, and not the right in principle of priests to celebrate the 1962 Missal, so this should be taken to concern the public celebration of the older Missal. There is accordingly no need for a priest to apply for permission to celebrate the 1962 Missal in private.

Priests who have this permission will be able to celebrate the 1962 Mass in their parishes, or anywhere else, and the faithful will be able to attend it. If these faithful do not constitute a recognised ‘group’, the provisions of Art. 3 do not apply. Indeed, they could not do so: it would make no sense to ask of a collection of Catholics who happen to turn up at a particular Mass, but may never have met before, what theological position they collectively hold about the Second Vatican Council, as per Art 3.1, or if their existence as a collective is ‘authorised’, as per Art. 3.6.

To summarise, Traditionis Custodes is concerned to maintain the pastoral care of officially-constituted ‘groups’ attached to the ancient Mass, for example in personal parishes, but wishes to emphasise the authority of the bishop to regulate where, when, and by whom, their Masses are celebrated.

At the same time, it does not prevent priests in general celebrating the older Mass, even in public, but it wishes to emphasises the authority of the bishop to give permission for this.

In both cases, it should be observed that in practice under Summorum Pontificum bishops continued to exercise the kind of care and control which Traditionis Custodes underlines, though they might sometimes have done this implicitly and indirectly: for example, by choosing where to assign priests. Although they are given more direct power over the situation by Traditionis Custodes, it seems likely that many bishops will continue to exercise this power as a matter of general oversight, rather than micro-managing each parish and apostolate.

The decision of many bishops in the immediate aftermath of the publication of Traditionis Custodes, to give blanket permissions for existing arrangements to continue, is a perfectly reasonable exercise of their prerogatives under the Apostolic Letter.

Parish Churches

The most surprising thing about Article 3 is that the places of worship to be assigned to ‘groups’ should not include parish churches. In the context of Italy and certain other countries, where for historical reasons dioceses have an abundance of non-parish churches, this presents no great difficulty, and personal parishes for the 1962 Mass do indeed, in such countries, tend to make use of these places of worship: chapels of ease, confraternity chapels, chapels attached to religious communities, and so on.

In other countries this is not so. If a bishop cannot easily find an alternative venue for such a group then, in accordance with Canon 87.1, he need not apply this restriction:
Canon 87.1. A diocesan bishop, whenever he judges that it contributes to their spiritual good, is able to dispense the faithful from universal and particular disciplinary laws issued for his territory or his subjects by the supreme authority of the Church.

As already explained, this question only arises with formally constituted ‘groups’. It is interesting to note, nonetheless, that while no new ‘personal parishes’ are to be established, the moving of ‘groups’ from parish churches to other places of worship implies the continuing usefulness of the concept of a ‘shrine’ dedicated to the celebration of the 1962 Missal, and in general to ‘chaplaincies’ for those attached to this Mass.

Vernacular readings

It should be noted that the requirement of Article 3.3 that lections be given in the vernacular does not exclude their being proclaimed first in the Latin of the liturgical text, which is generally required under the liturgical law of the 1962 Missal.

The congruence of the translation used with the liturgical text, which sometimes varies from the Hebrew or Greek versions which form the basis of most recent translations, should be kept in mind.

In any case, this requirement only applies in the context of the provision of the Mass for ‘groups’ as explained above.

The Good of Souls

All ecclesiastical legislation aims at the good of souls: the concluding words of the Code of Canon Law, indeed, tells us so:

Can. 1752: …the salvation of souls, which must always be the supreme law in the Church, is to be kept before one’s eyes.

The authority of the Holy See and of bishops and priests is given, not for their own good, but for the good of souls; on bishops in particular, see the Code Can. 383 §1. Canon 87.1 has already been quoted, above.

All of these statements remind us that it is in the context of the good of souls that Church’s legal provisions must be interpreted and applied. Within the Church’s tradition, to apply a regulation in such a way as manifestly to harm the good of souls, is not just a pastoral or practical problem, but a failure to evaluate its legal force correctly.

Traditionis Custodes concerns itself directly with the good of souls, and the Holy Father’s Letter to Bishops underlines this motivation. The reason why the former Missal is not simply banned outright is that Pope Francis is mindful of the pastoral harm this would do. The ‘two principles’ the Letter gives to guide bishops are these:

to provide for the good of those who are rooted in the previous form of celebration and who need time to return [e hanno bisogno di tempo] to the Roman Rite promulgated by Saints Paul VI and John Paul II, and, on the other hand, to discontinue the erection of new personal parishes tied more to the desire and wishes of individual priests than to the real need of the “holy People of God.”

This is therefore the crucial consideration in applying the Apostolic Letter according to the means of the legislator. Bishops are to make arrangements and to give, or withhold, permissions, according to whether they believe it will be of spiritual benefit to the faithful attached to the older Mass, and to the priests who wish to celebrate it.

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Cardinal Raymond Burke: Statement on the Motu Proprio «Traditionis Custodes»

On July 22, 2021, His Eminence Cardinal Burke published the following statement on his website.


Many faithful – laity, ordained and consecrated – have expressed to me the profound distress which the Motu Proprio «Traditionis Custodes» has brought them. Those who are attached to the Usus Antiquior (More Ancient Usage) [UA], what Pope Benedict XVI called the Extraordinary Form, of the Roman Rite are deeply disheartened by the severity of the discipline which the Motu Proprio imposes and offended by the language it employs to describe them, their attitudes and their conduct. As a member of the faithful, who also has an intense bond with the UA, I fully share in their sentiments of profound sorrow.

As a Bishop of the Church and as a Cardinal, in communion with the Roman Pontiff and with a particular responsibility to assist him in his pastoral care and governance of the universal Church, I offer the following observations:

  1. In a preliminary way, it must be asked why the Latin or official text of the Motu Proprio has not yet been published. As far as I know, the Holy See promulgated the text in Italian and English versions, and, afterwards, in German and Spanish translations. Since the English version is called a translation, it must be assumed that the original text is in Italian. If such be the case, there are translations of significant texts in the English version which are not coherent with the Italian version. In Article 1, the important Italian adjective, “unica”, is translated into English as “unique”, instead of “only.” In Article 4, the important Italian verb, “devono”, is translated into English as “should”, instead of “must.”
  2. First of all, it is important to establish, in this and the following two observations (nos. 3 and 4), the essence of what the Motu Proprio contains. It is apparent from the severity of the document that Pope Francis issued the Motu Proprio to address what he perceives to be a grave evil threatening the unity of the Church, namely the UA. According to the Holy Father, those who worship according to this usage make a choice which rejects “the Church and her institutions in the name of what is called the ‘true Church’,” a choice which “contradicts communion and nurtures the divisive tendency … against which the Apostle Paul so vigorously reacted.”
  3. Clearly, Pope Francis considers the evil so great that he took immediate action, not informing Bishops in advance and not even providing for the usual vacatio legis, a period of time between the promulgation of a law and its taking force. The vacatio legis provides the faithful and especially the Bishops time to study the new legislation regarding the worship of God, the most important aspect of their life in the Church, with a view to its implementation. The legislation, in fact, contains many elements that require study regarding its application.
  4. What is more, the legislation places restrictions on the UA, which signal its ultimate elimination, for example, the prohibition of the use of a parish church for worship according to the UA and the establishment of certain days for such worship. In his letter to the Bishops of the world, Pope Francis indicates two principles which are to guide the Bishops in the implementation of the Motu Proprio. The first principle is “to provide for the good of those who are rooted in the previous form of celebration and need to return in due time to the Roman Rite promulgated by Saints Paul VI and John Paul II.” The second principle is “to discontinue the erection of new personal parishes tied more to the desire and wishes of individual priests than to the real need of the ‘holy People of God’.”
  5. Seemingly, the legislation is directed to the correction of an aberration principally attributable to the “the desire and wishes” of certain priests. In that regard, I must observe, especially in the light of my service as a Diocesan Bishop, it was not the priests who, because of their desires, urged the faithful to request the Extraordinary Form. In fact, I shall always be deeply grateful to the many priests who, notwithstanding their already heavy commitments, generously served the faithful who legitimately requested the UA. The two principles cannot help but communicate to devout faithful who have a deep appreciation and attachment to the encounter with Christ through the Extraordinary Form of the Roman Rite that they suffer from an aberration which can be tolerated for a time but must ultimately be eradicated.
  6. From whence comes the severe and revolutionary action of the Holy Father? The Motu Proprio and the Letter indicate two sources: first, “the wishes expressed by the episcopate” through “a detailed consultation of the bishops” conducted by the Congregation for the Doctrine of the Faith in 2020, and, second, “the opinion of the Congregation for the Doctrine of the Faith.” Regarding the responses to the “detailed consultation” or “questionnaire” sent to the Bishops, Pope Francis writes to the Bishops: “The responses reveal a situation that preoccupies and saddens me, and persuades me of the need to intervene.”
  7. Regarding the sources, is it to be supposed that the situation which preoccupies and saddens the Roman Pontiff exists generally in the Church or only in certain places? Given the importance attributed to the “detailed consultation” or “questionnaire,” and the gravity of the matter it was treating, it would seem essential that the results of the consultation be made public, along with the indication of its scientific character. In the same way, if the Congregation for the Doctrine of the Faith was of the opinion that such a revolutionary measure must be taken, it would seemingly have prepared an Instruction or similar document to address it.
  8. The Congregation enjoys the expertise and long experience of certain officials – first, serving in the Pontifical Commission Ecclesia Dei and then in the Fourth Section of the Congregation – who have been charged to treat questions regarding the UA. One must ask whether the “opinion of the Congregation for the Doctrine of the Faith” reflected the consultation of those with the greatest knowledge of the faithful devoted to the UA?
  9. Regarding the perceived grave evil constituted by the UA, I have a wide experience over many years and in many different places with the faithful who regularly worship God according to the UA. In all honesty, I must say that these faithful, in no way, reject “the Church and her institutions in the name of what is called the ‘true Church’.” Neither have I found them out of communion with the Church or divisive within the Church. On the contrary, they love the Roman Pontiff, their Bishops and priests, and, when others have made the choice of schism, they have wanted always to remain in full communion with the Church, faithful to the Roman Pontiff, often at the cost of great suffering. They, in no way, ascribe to a schismatic or sedevacantist ideology.
  10. The Letter accompanying the Motu Proprio states that the UA was permitted by Pope Saint John Paul II and later regulated by Pope Benedict XVI with “the desire to foster the healing of the schism with the movement of Mons. Lefebvre.” The movement in question is the Society of Saint Pius X. While both Roman Pontiffs desired the healing of the schism in question, as should all good Catholics, they also desired to maintain in continuance the UA for those who remained in the full communion of the Church and did not become schismatic. Pope Saint John Paul II showed pastoral charity, in various important ways, to faithful Catholics attached to the UA, for example, granting the indult for the UA but also establishing the Priestly Fraternity of Saint Peter, a society of apostolic life for priests attached to the UA. In the book, Last Testament in his own words, Pope Benedict XVI responded to the affirmation, “The reauthorization of the Tridentine Mass is often interpreted primarily as a concession to the Society of Saint Pius X,” with these clear and strong words: “This is just absolutely false! It was important for me that the Church is one with herself inwardly, with her own past; that what was previously holy to her is not somehow wrong now” (pp. 201-202). In fact, many who presently desire to worship according to the UA have no experience and perhaps no knowledge of the history and present situation of the Priestly Society of Saint Pius X. They are simply attracted to the holiness of the UA.
  11. Yes, there are individuals and even certain groups which espouse radical positions, even as is the case in other sectors of Church life, but they are, in no way, characteristic of the greater and ever increasing number of faithful who desire to worship God according to the UA. The Sacred Liturgy is not a matter of so-called “Church politics” but the fullest and most perfect encounter with Christ for us in this world. The faithful, in question, among whom are numerous young adults and young married couples with children, encounter Christ, through the UA, Who draws them ever closer to Himself through the reform of their lives and cooperation with the divine grace which flows from His glorious pierced Heart into their hearts. They have no need to make a judgment regarding those who worship God according to the Usus Recentior (the More Recent Usage, what Pope Benedict XVI called the Ordinary Form of the Roman Rite) [UR], first promulgated by Pope Saint Paul VI. As one priest, member of an institute of the consecrated life, which serves these faithful, remarked to me: I regularly confess to a priest, according to the UR, and participate, on special occasions, in the Holy Mass according to the UR. He concluded: Why would anyone accuse me of not accepting its validity?
  12. If there are situations of an attitude or practice contrary to the sound doctrine and discipline of the Church, justice demands that they be addressed individually by the pastors of the Church, the Roman Pontiff and the Bishops in communion with him. Justice is the minimum and irreplaceable condition of charity. Pastoral charity cannot be served, if the requirements of justice are not observed.
  13. A schismatic spirit or actual schism are always gravely evil, but there is nothing about the UA which fosters schism. For those of us who knew the UA in the past, like myself, it is a question of an act of worship marked by a centuries-old goodness, truth and beauty. I knew its attraction from my childhood and indeed became very attached to it. Having been privileged to assist the priest as a Mass Server from the time when I was ten years old, I can testify that the UA was a major inspiration of my priestly vocation. For those who have come to the UA for the first time, its rich beauty, especially as it manifests the action of Christ renewing sacramentally His Sacrifice on Calvary through the priest who acts in His person, has drawn them closer to Christ. I know many faithful for whom the experience of Divine Worship according to the UA has strongly inspired their conversion to the Faith or their seeking Full Communion with the Catholic Church. Also, numerous priests who have returned to the celebration of the UA or who have learned it for the first time have told me how deeply it has enriched their priestly spirituality. This is not to mention the saints all along the Christian centuries for whom the UA nourished an heroic practice of the virtues. Some have given their lives to defend the offering of this very form of divine worship.
  14. For myself and for others who have received so many powerful graces through participation in the Sacred Liturgy, according to the UA, it is inconceivable that it could now be characterized as something detrimental to the unity of the Church and to its very life. In this regard, it is difficult to understand the meaning of Article 1 of the Motu Proprio: “The liturgical books promulgated by Saint Paul VI and Saint John Paul II, in conformity with the decrees of Vatican Council II, are the only (unica, in the Italian version which seemingly is the original text) expression of the lex orandi of the Roman Rite.” The UA is a living form of the Roman Rite and has never ceased to be so. From the very time of the promulgation of the Missal of Pope Paul VI, in recognition of the great difference between the UR and the UA, the continued celebration of the Sacraments, according to the UA, was permitted for certain convents and monasteries and also for certain individuals and groups. Pope Benedict XVI, in his Letter to the Bishops of the World, accompanying the Motu Proprio «Summorum Pontificum», made clear that the Roman Missal in use before the Missal of Pope Paul VI, “was never juridically abrogated and, consequently, in principle, was always permitted.”
  15. But can the Roman Pontiff juridically abrogate the UA? The fullness of power (plenitudo potestatis) of the Roman Pontiff is the power necessary to defend and promote the doctrine and discipline of the Church. It is not “absolute power” which would include the power to change doctrine or to eradicate a liturgical discipline which has been alive in the Church since the time of Pope Gregory the Great and even earlier. The correct interpretation of Article 1 cannot be the denial that the UA is an ever-vital expression of “the lex orandi of the Roman Rite.” Our Lord Who gave the wonderful gift of the UA will not permit it to be eradicated from the life of the Church.
  16. It must be remembered that, from a theological point of view, every valid celebration of a sacrament, by the very fact that it is a sacrament, is also, beyond any ecclesiastical legislation, an act of worship and, therefore, also a profession of faith. In that sense, it is not possible to exclude the Roman Missal, according to the UA, as a valid expression of the lex orandi and, therefore, of the lex credendi of the Church. It is a question of an objective reality of divine grace which cannot be changed by a mere act of the will of even the highest ecclesiastical authority.
  17. Pope Francis states in his letter to the Bishops: “Responding to your requests, I take the firm decision to abrogate all the norms, instructions, permissions and customs that precede the present Motu proprio, and declare that the liturgical books promulgated by the saintly Pontiffs Paul VI and John Paul II, in conformity with the decrees of Vatican Council II, constitute the unique [only] expression of the lex orandi of the Roman Rite.” The total abrogation in question, in justice, requires that each individual norm, instruction, permission and custom be studied, to verify that it “contradicts communion and nurtures the divisive tendency … against which the Apostle Paul so vigorously reacted.”
  18. Here, it is necessary to observe that the reform of the Sacred Liturgy carried out by Pope Saint Pius V, in accord with the indications of the Council of Trent, was quite different from what happened after the Second Vatican Council. Pope Saint Pius V essentially put in order the form of the Roman Rite as it had existed already for centuries. Likewise, some ordering of the Roman Rite has been done in the centuries since that time by the Roman Pontiff, but the form of the Rite remained the same. What happened after the Second Vatican Council constituted a radical change in the form of the Roman Rite, with the elimination of many of the prayers, significant ritual gestures, for example, the many genuflections, and the frequent kissing of the altar, and other elements which are rich in the expression of the transcendent reality – the union of heaven with earth – which is the Sacred Liturgy. Pope Paul VI already lamented the situation in a particularly dramatic way by the homily he delivered on the Feast of Saints Peter and Paul in 1972. Pope Saint John Paul II labored throughout his pontificate, and, in particular, during its last years, to address serious liturgical abuses. Both Roman Pontiffs, and Pope Benedict XVI, as well, strove to conform the liturgical reform to the actual teaching of the Second Vatican Council, since the proponents and agents of the abuse invoked the “spirit of the Second Vatican Council” to justify themselves.
  19. Article 6 of the Motu Proprio transfers the competence of institutes of the consecrated life and societies of apostolic life devoted to the UA to the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. The observance of the UA belongs to the very heart of the charism of these institutes and societies. While the Congregation is competent to respond to questions regarding the canon law for such institutes and societies, it is not competent to alter their charism and constitutions, in order to hasten the seemingly desired elimination of the UA in the Church.

There are many other observations to be made, but these seem to be the most important. I hope that they may be helpful to all the faithful and, in particular, to the faithful who worship according to the UA, in responding to the Motu Proprio «Traditionis Custodes» and the accompanying Letter to the Bishops. The severity of these documents naturally generates a profound distress and even sense of confusion and abandonment. I pray that the faithful will not give way to discouragement but will, with the help of divine grace, persevere in their love of the Church and of her pastors, and in their love of the Sacred Liturgy.

In that regard, I urge the faithful, to pray fervently for Pope Francis, the Bishops and priests. At the same time, in accord with can. 212, §3, “[a]ccording to the knowledge, competence, and prestige which they possess, they have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church and to make their opinion known to the rest of the Christian faithful, without prejudice to the integrity of faith and morals, with reverence toward their pastors, and attentive to common advantage and the dignity of persons.” Finally, in gratitude to Our Lord for the Sacred Liturgy, the greatest gift of Himself to us in the Church, may they continue to safeguard and cultivate the ancient and ever new More Ancient Usage or Extraordinary Form of the Roman Rite.

Raymond Leo Cardinal Burke
Rome, 22 July 2021
Feast of Saint Mary Magdalene, Penitent

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Official Statement of the Fœderatio Internationalis Una Voce regarding the Motu Proprio “Traditionis Custodes”

On July 19, 2021, the International Federation Una Voce (FIUV), of which Una Voce Canada is an Extraordinary Member, published a statement regarding the Apostolic Letter Traditionis Custodes, issued by His Holiness Pope Francis on July 16, 2021.


The International Federation Una Voce (FIUV) is the worldwide organization of lay faithful attached to the celebration of the Mass according to the Editio Typica 1962 of the Roman Missal, known until now as the Extraordinary Form of the Roman Rite, Usus Antiquior, or simply the Traditional Latin Mass.

Since its foundation in 1965, the FIUV has developed its activities in obedience to and in harmony with the Holy See, where we have always been received with cordiality and openness.

On 16th July 2021, Pope Francis published an Apostolic Letter given motu proprio, Traditionis Custodes, which establishes tight restrictions and limitations on the celebration of the Traditional Latin Mass.

The International Federation cannot fail to note that the motivation for the new Apostolic Letter, as stated in the accompanying letter of the Reigning Pontiff derives from the alleged attitudes and words of those of us who choose the Traditional Mass, as reported by some Bishops to the Holy See, which involve a «rejection of the Church and her institutions in the name of what they consider the “true Church,”» in addition to an «instrumental use of the Missale Romanum of 1962, which is increasingly characterized by a growing rejection not only of the liturgical reform but of the Second Vatican Council, with the unfounded and unsustainable claim that it has betrayed Tradition and the “true Church.”»

Both the characterization of Catholics attached to the Traditional Mass, and the harsh new restrictions on it, sadden us greatly. It is our experience, as representatives of groups of the faithful, that what primarily attract people to the spirituality of the Traditional Mass are not the theological or pastoral discussions of the past, but respect for the Sacred, and the sense of the continuity of Tradition, which does not remain as a mere aspiration, but is lived daily in the venerable rite that has developed slowly through centuries and has never been abrogated.

Certainly, as with other groups of the Faithful, there is no absolute homogeneity in the opinions and attitudes of those attached to the former Missal. But precisely in their desire to assist at this Mass within the framework of their Dioceses and parishes, these Catholics implicitly express their recognition of the true Church, cum Petro et sub Petro.

Finally, as sons and daughters of the Church we wish to express our sadness over the restrictions on our ability to continue to nourish our spiritual lives using parish churches, as any Catholic would like to do. If there is one thing we fervently desire, it is to be able to live a normal life without being forced to use hidden or inaccessible spaces.

We believe that the beautiful spiritual fruits of this Missal should be shared, and we pray that we can be instruments of God inside and outside the Church.

The International Federation is deeply grateful to each of the Bishops who are generously providing for the faithful attached to the ancient Mass in their dioceses and to the Priests entrusted with the care of their souls.

Una Voce groups all over the world are united in prayer, as always, with their bishops and with the Pope.

Many of the faithful look to us to make their desires known, particularly in Rome, in a way which combines a sincere respect for the Universal Church and the Holy Father, with a love of the Traditions which are ultimately inseparable from them. We are committed to this task, which we and our predecessors have undertaken for more than half a century.

Felipe Alanis Suarez
18th July 2021

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Living the faith, living the future: The Extraordinary Form of the Roman Rite

On Sunday, July 4, 2021, the International Una Voce Federation (FIUV) published a statement on the importance of the Apostolic Letter Summorum Pontificum. The statement appeared in the Italian newspaper La Repubblica. Below is the English translation found on the FIUV website.


Living the faith, living the future: The Extraordinary Form of the Roman Rite
Declaration of the International Federation Una Voce

The International Federation Una Voce (FIUV), founded in 1965, brings together associations of the lay faithful attached to the Extraordinary Form of the Roman rite (the Traditional Latin Mass).

In 2007, the Apostolic Letter Summorum Pontificum recognised the vitality of the traditional liturgy, the freedom of priests to celebrate it, and of the faithful to request it. This has led to an ongoing increase in the number of celebrations of the ancient Latin Mass, and of its spiritual fruits.

During 2020 the FIUV conducted a worldwide survey of the faithful on the implementation of Summorum Pontificum. From this survey, which included results from 364 dioceses in 52 countries, we found:

•  The ancient Latin Mass is deeply appreciated by groups of faithful of all ages, especially families with children, young people and converts, found in all social and cultural environments, on all continents and in an ever increasing number of countries.

• In many areas the increased availability of this Mass has favoured the normalisation of relations between the faithful attached to it and their bishops, relations increasingly characterised by mutual understanding and respect.

Nevertheless, we have noticed that, contrary to the previous policy of the Holy See, there are still people within the Church, including some bishops, who would like to see the Extraordinary Form of the Roman rite explicitly suppressed, or subject to further restrictions. For this reason, the FIUV, in view of the faithful who adhere to the Latin Mass, feels the duty to express its opinion, encouraged by Pope Francis’ exhortations to the members of the Church to use parrhesia with the necessary humility.

The growth of interest in the traditional liturgy is not due to nostalgia for a time we do not remember, or a desire for rigidity: it is rather a matter of opening ourselves to the value of something that for most of us is new, and inspires hope. Pope Francis has characterised the ancient liturgy in terms of a “sense of adoration” (Press conference of 28 July 2013). We can also apply his words to it: a “living history that welcomes us and pushes us forward” (Evangelii Gaudium 13).

Today we only wish to be part of that “great orchestra” of “unity in variety” which, as Pope Francis said (General Audience of 9 October 2013), reflects the true catholicity of the Church. The Apostolic Letter Summorum Pontificum continues to transform the conflicts of the past into harmony: long may it to continue to do so.

Felipe Alanis Suarez, President

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Latin Masses at Holy Rosary Cathedral, Vancouver, BC

Traditional Latin Masses (1962 Roman Missal) are offered twice a week at Holy Rosary Cathedral, 646 Richards Street, Vancouver:

  • Sundays at 4 p.m. (Sung Mass)
  • Fridays at 6:30 p.m. (Low Mass)

Special feast day Masses will be announced. Please check the Holy Rosary Cathedral News page regularly.

To receive updates and other information about Latin Masses at Holy Rosary Cathedral, please sign up here.

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