Sunday, July 26, 2015

August 2015

Update for August 2015

Diocese of Raleigh

http://www.dioceseofraleigh.org/home/index.aspx

Sacred Heart Cathedral, 226 Hillsborough Street, Raleigh NC 27603
1st Sundays of the Month 4:30 pm.

  • Fr. Paul Parkerson
  • Diocesan, Summorum pontificum
Phone (919) 832-6030
http://www.sacredheartcathedral.org


Sacred Heart Catholic Church, US Hwy 421 and McKay Avenue, Dunn, NC 28334
Sunday schedule:
-- 9:00am Mass will be a Traditional Latin Mass with English readings and homily 
-- Mass at Noon will be a Traditional Latin Mass with Spanish readings 
and homily

Weekly Schedule:
Wednesdays 6:30pm.
Fridays 9am (followed on Fridays by Adoration of the Blessed 

            Sacrament until Benediction at 6:30p.m.)
1st Saturdays of the month, 10am

Holy Days of Obligation (except Christmas and New Years) 6:30pm
Confessions: Wednesdays (6pm) and Saturdays (4:30pm), and if 
           possible before daily Mass on Fridays.
  • Fr Paul Parkerson, Pastor and Bishop’s Delegate for the Extraordinary Form in the Diocese of Raleigh
  • Diocesan, Summorum pontificum, Ecclesia dei


Saint Catherine of Siena Church, 520 W. Holding Ave, Wake Forest (the town in Wake County, NOT the University), NC 27587
Wednesdays: 6pm, 5pm exposition and confessions, 
           5:45 Benediction, usually Low Mass.
• Reverend Philip M. Tighe, Pastor
• Diocesan, Summorum pontificum
Phone: (919) 570-0070
Fax: (919) 570-0071
http://saintcatherinesienawf.org


Our Lady of Perpetual Help328 Hammond Street, Rocky Mount, NC 27804
Sundays 6pm.  
Tuesdays, 8am  
Saturdays at 8 am (telephone to confirm)
•Fr. Meares, pastor
•Diocesan, Summorum pontificum
Phone: 252-972-0452
Fax: 252-972-4780
Website: www.olphrm.com
 
Holy Family, 216 Governor Burke Road, Hillsborough, 27278
Per Fr. Betti:
The MEF is celebrated every Thursday at 12 Noon.

Thu 06 Aug 12 Noon
Thu 13 Aug 12 Noon
Thu 20 Aug 12 Noon
Thu 27 Aug 12 Noon

Thu 03 Sep 12 Noon
Thu 10 Sep 12 Noon
Thu 17 Sep 12 Noon
Thu 24 Sep 12 Noon

(Note: begins in Aug. No Mass this Thursday 30 July)

Office: (919) 732-1030
  • Fr. Mark J. Betti, Pastor
  • Diocesan, Summorum pontificum
Phone 919-732-1030 Email: office@hfcch.org



St. Mary, 220 South Fifth Street (mailing address: 412 Ann Street),Wilmington, NC  28401
per Fr. Paul Parkerson, Bishop’s Delegate for the Extraordinary Form in the Diocese of Raleigh :

BEGINNING ON THE 4TH SUNDAY OF AUGUST, 8/23/15, the monthly Mass in the Extraordinary Form at St. Mary's, Wilmington, is scheduled to begin at 5:00p.m. NOT 7p.m.  The Mass will commence at 5pm beginning the 4th Sunday of AUGUST, and will continue as such thenceforth.

    Phone: 910-762-5491
    http://thestmaryparish.org/
    • Fr. Michael Burbeck (currently serving as parochial vicar of St. Mark’s Parish in Wilmington)



    Mother of Mercy, 
    112 West 9th Street, Washington, NC, 27889

    -- currently no scheduled Traditional Latin Masses
    • The Rev. Brendan Buckler, Pastor effective 25. vi. 15. 
    • Diocesan, Summorum pontificum
    Phone: 252-946-2941






    Diocese of Charlotte

    http://www.charlottediocese.org/

    Our Lady of Grace Church, 2205 West Market Street, Greensboro, NC 27403
     Sundays 1pm, Low Mass or High Mass indicated in the parish bulletin, which can be found at the parish website: 
    http://www.olgchurch.org
    Thursdays at 8am
    See post about the Major Relics of St. Maria Goretti on this blog.

    Per Fr. Carter: The August schedule at Our Lady of Grace is as such:

    Thursdays at 8am (Low Mass)
    Sundays at 1pm (August 2, 9, and 23 are low Masses; August 16 and 30 are High Masses)

    On Thursday, August 6th, there will be no low Mass at 8am; instead, there will be a high Mass (hoping for a Solemn High Mass) at 6:30pm.

    After Thursday low Masses, there is server training for any young man who is interested. Parents can sign their boys up by contacting the church office.

    Phone: (336) 274-6520
    • The Reverend Fr. Eric Kowalski, Pastor
    • Reverend Fr. Noah Carter, Parochial Vicar 
    • Diocesan, Summorum pontificum

    Sacred Heart, 375 Lumen Christi Lane, Salisbury, NC 28147

    Every Sunday at 4pm  
    per Fr. Carter:  Sacred Heart will continue to have Latin Mass on Sundays at 4pm. Confessions are no longer heard on Sundays. Next Sunday, the 2nd of August, Mass is scheduled to be a low Mass since the director of sacred music will be on vacation.


    .Wednesday Mass terminated July 2015
    • Fr. John Eckert, pastor
    • Fr. Lucas Rossi, Parochial Vicar
    •   Diocesan, Summorum pontificum
    Phone : (704) 633-0591
    Fax : (704) 647-0126
    Website : http://www.SalisburyCatholic.Org
    Email : sacredheart@salisburycatholic.org
    Email2 : SacredHeartSalisbury@charlottediocese.org


    St Ann Church, 3635 Park Rd, Charlotte, NC 28209
    Sundays, 1230pm, almost always a Missa cantata
    Wednesdays, 6 pm, Holy Hour 5pm. 
    per Fr. Reid:
                 - Aug 15 Assumption BVM Saturday, 12:00 Noon Missa 
                   Solemnis,  St. Ann, Charlotte.  Bishop Jugis scheduled to be 
                   present (which is the parish's 60th anniversary).
    Fr Timothy Reid, Pastor
    •Diocesan, Summorum pontificum
     
    For those attending Mass at St. Ann Catholic Church in Charlotte, several families are organizing a bring-your-own sack lunch in the Cafe after the 12:30 pm Mass on the Second Sunday of each month. All are welcome 
    Phone 704) 523-4641
    http://stanncharlotte.org


    Saint Thomas Aquinas, 1400 Suther Road, Charlotte, 28213 

    Wednesdays, 7pm Missa cantata or Solemn High Mass; 

    6pm Exposition and Confession before Mass 

    First Saturdays, 8:30am
    Phone : (704) 549-1607

    Fax : (704) 549-1614

    Website : http://www.stacharlotte.com 

    Email2 : StThomasCharlotte@charlottediocese.org
    • Reverend Patrick J. Winslow,   Pastor
    • Reverend Jason Christian, Parochial Vicar
    • Reverend Matthew Kauth, STD, in residence
    • Diocesan, Summorum pontificum

     
    St. Michael the Archangel, 708 St Michael's Lane, Gastonia, NC 28052-6198
    Tuesdays and Saturdays 8:15am (except 1st Saturday of the month) 
    Mail : 708 St Michael's Lane
    Phone : (704) 867-6212
    Fax : (704) 867-6379
    Website : http://www.stmichaelsgastonia.org
    Email: StMichaelGastonia@charlottediocese.org
    •Fr. Matthew Buettner, Pastor
    •Diocesan, Summorum pontificum
     

    Our Lady of the Angels, 258 North Garden Street, Marion, NC 28752
    Winter: Labor Day-Memorial Day--Sundays at 9am
    Summer: Memorial Day-Labor Day-- Sundays at 
             8:30am:30am9:00am
    The Parochial Administrator asks to please CALL THE CHURCH OFFICE at 828-559-0678 to ask ANY questions regarding the MEF, including Mass times.

    •Fr. Carl Kaltreider, Parochial Administrator
    •Diocesan, Summorum pontificum
    Phone : (828) 559-0678
    Email : olotachurch@gmail.com



    Saint John the Evangelist234 Church Street,  Waynesville, NC 28786
    Wednesdays, 7pm, Low Mass  preceded by an Holy Hour and confession from 6-7pm

    Mail : 234 Church Street
    Phone : (828) 456-6707
    Website : http://stjohnwaynesville.org 
    Email : stjohn23@charter.net
    Email2 : StJohnWaynesville@charlottediocese.org
    • Reverend Fr. Christopher M. Riehl
    • Diocesan Summorum Pontificum

    Major Relics of St. Maria Goretti, Our Lady of Grace Church

    As printed in the Our Lady of Grace, Greensboro, NC, Bulletin, the Major Relics of St. Maria Goretti will be at Our Lady of Grace Church, Friday, 23 October 2015, one of 40 churches in the USA which will host these relics.  Cf www.mariagoretti.com and www.olgchurch.org for updates. Volunteers are needed for a large variety of tasks. To offer assistance, contact Ross or Mary Shingledecker at shingroma6@gmail.com.

    Thursday, June 18, 2015

    New assignments for MEF Priests in the Diocese of Charlotte

    http://catholicnewsherald.com/42-news/rokstories/8002-2015-priest-assignments-announced-for-diocese-of-charlotte

    Father Jason Barone: from parochial vicar of Our Lady of Grace Church in Greensboro to parochial vicar of St. Patrick Cathedral in Charlotte, assistant chaplain at Charlotte Catholic High School and vocation promoter for the Diocese of Charlotte
    Father Noah Carter: from parochial vicar of Sacred Heart Church in Salisbury to parochial vicar of Our Lady of Grace Church in Greensboro and part-time ministry at Bishop McGuinness High School in Kernersville

    per Fr. Kowalski, there will no changes in the Sunday MEF at Our Lady of Grace.   As soon as I learn the plans at Sacred Heart, Salisbury, and Fr. Barone's plans in Charlotte, and as soon as I have permission to report these plans, I'll post the report here. 


    Wednesday, May 20, 2015

    New Assignments for MEF Priests in the Raleigh Diocese

    Effective 25.vi.15
    Reverend Mark J. Betti, Pastor of Immaculate Conception Parish in Clinton, is appointed Pastor of Holy Family Parish, Hillsborough. - See more at: http://dioceseofraleigh.org/content/bishop-announces-priest-assignments#sthash.lJZNK8lO.dpuf

    Effective 25.vi
     Reverend Brendan J. Buckler, Administrator of Mother of Mercy Parish in Washington, is appointed Pastor of Mother of Mercy Parish, Washington. - See more at:


    http://dioceseofraleigh.org/content/bishop-announces-priest-assignments#sthash.lJZNK8lO.dpuf


    Wednesday, February 18, 2015

    SUMMORUM PONTIFICUM text English and Latin and the explanatory note





    LETTERA DEL SANTO PADRE BENEDETTO XVI AI VESCOVI DI TUTTO IL MONDO PER PRESENTARE IL "MOTU PROPRIO" SULL’USO DELLA LITURGIA ROMANA ANTERIORE ALLA RIFORMA DEL 1970 , 07.07.2007

    # TESTO IN LINGUA INGLESE

    My dear Brother Bishops,

    With great trust and hope, I am consigning to you as Pastors the text of a new Apostolic Letter "Motu Proprio data" on the use of the Roman liturgy prior to the reform of 1970. The document is the fruit of much reflection, numerous consultations and prayer.

    News reports and judgments made without sufficient information have created no little confusion. There have been very divergent reactions ranging from joyful acceptance to harsh opposition, about a plan whose contents were in reality unknown.

    This document was most directly opposed on account of two fears, which I would like to address somewhat more closely in this letter.

    In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question. This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were "two Rites". Rather, it is a matter of a twofold use of one and the same rite.

    As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.

    Pope John Paul II thus felt obliged to provide, in his Motu Proprio Ecclesia Dei (2 July 1988), guidelines for the use of the 1962 Missal; that document, however, did not contain detailed prescriptions but appealed in a general way to the generous response of Bishops towards the "legitimate aspirations" of those members of the faithful who requested this usage of the Roman Rite. At the time, the Pope primarily wanted to assist the Society of Saint Pius X to recover full unity with the Successor of Peter, and sought to heal a wound experienced ever more painfully. Unfortunately this reconciliation has not yet come about. Nonetheless, a number of communities have gratefully made use of the possibilities provided by the Motu Proprio. On the other hand, difficulties remain concerning the use of the 1962 Missal outside of these groups, because of the lack of precise juridical norms, particularly because Bishops, in such cases, frequently feared that the authority of the Council would be called into question. Immediately after the Second Vatican Council it was presumed that requests for the use of the 1962 Missal would be limited to the older generation which had grown up with it, but in the meantime it has clearly been demonstrated that young persons too have discovered this liturgical form, felt its attraction and found in it a form of encounter with the Mystery of the Most Holy Eucharist, particularly suited to them. Thus the need has arisen for a clearer juridical regulation which had not been foreseen at the time of the 1988 Motu Proprio. The present Norms are also meant to free Bishops from constantly having to evaluate anew how they are to respond to various situations.

    In the second place, the fear was expressed in discussions about the awaited Motu Proprio, that the possibility of a wider use of the 1962 Missal would lead to disarray or even divisions within parish communities. This fear also strikes me as quite unfounded. The use of the old Missal presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often. Already from these concrete presuppositions, it is clearly seen that the new Missal will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.

    It is true that there have been exaggerations and at times social aspects unduly linked to the attitude of the faithful attached to the ancient Latin liturgical tradition. Your charity and pastoral prudence will be an incentive and guide for improving these. For that matter, the two Forms of the usage of the Roman Rite can be mutually enriching: new Saints and some of the new Prefaces can and should be inserted in the old Missal. The "Ecclesia Dei" Commission, in contact with various bodies devoted to the usus antiquior, will study the practical possibilities in this regard. The celebration of the Mass according to the Missal of Paul VI will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage. The most sure guarantee that the Missal of Paul VI can unite parish communities and be loved by them consists in its being celebrated with great reverence in harmony with the liturgical directives. This will bring out the spiritual richness and the theological depth of this Missal.

    I now come to the positive reason which motivated my decision to issue this Motu Proprio updating that of 1988. It is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to unable for all those who truly desire unity to remain in that unity or to attain it anew. I think of a sentence in the Second Letter to the Corinthians, where Paul writes: "Our mouth is open to you, Corinthians; our heart is wide. You are not restricted by us, but you are restricted in your own affections. In return … widen your hearts also!" (2 Cor 6:11-13). Paul was certainly speaking in another context, but his exhortation can and must touch us too, precisely on this subject. Let us generously open our hearts and make room for everything that the faith itself allows.

    There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place. Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage cannot, as a matter of principle, exclude celebrating according to the new books. The total exclusion of the new rite would not in fact be consistent with the recognition of its value and holiness.

    In conclusion, dear Brothers, 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: "Sacrae Liturgiae moderatio ab Ecclesiae auctoritate unice pendet quae quidem est apud Apostolicam Sedem et, ad normam iuris, apud Episcopum").

    Nothing is taken away, then, from the authority of the Bishop, whose role remains that of being watchful that all is done in peace and serenity. Should some problem arise which the parish priest cannot resolve, the local Ordinary will always be able to intervene, in full harmony, however, with all that has been laid down by the new norms of the Motu Proprio.

    Furthermore, I invite you, dear Brothers, to send to the Holy See an account of your experiences, three years after this Motu Proprio has taken effect. If truly serious difficulties come to light, ways to remedy them can be sought.

    Dear Brothers, with gratitude and trust, I entrust to your hearts as Pastors these pages and the norms of the Motu Proprio. Let us always be mindful of the words of the Apostle Paul addressed to the presbyters of Ephesus: "Take heed to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the Church of God which he obtained with the blood of his own Son" (Acts 20:28).

    I entrust these norms to the powerful intercession of Mary, Mother of the Church, and I cordially impart my Apostolic Blessing to you, dear Brothers, to the parish priests of your dioceses, and to all the priests, your co-workers, as well as to all your faithful.

    Given at Saint Peter’s, 7 July 2007

    BENEDICTUS PP. XVI

     Summorum Pontificum - English

    APOSTOLIC LETTER
    SUMMORUM PONTIFICUM
    OF THE SUPREME PONTIFF
    BENEDICT XVI
    GIVEN MOTU PROPRIO
    __________________


    Up to our own times, it has been the constant concern of supreme pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, 'to the praise and glory of His name,' and 'to the benefit of all His Holy Church.'

    Since time immemorial it has been necessary - as it is also for the future - to maintain the principle according to which 'each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninterrupted apostolic tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church's law of prayer corresponds to her law of faith.' (1)

    Among the pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe received both the Catholic faith and the treasures of worship and culture that had been accumulated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Office) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel illustrated with their lives the wise provision of their Rule that 'nothing should be placed before the work of God.' In this way the sacred liturgy, celebrated according to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its various forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecundated their piety.

    Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more effectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and following the exhortations of the Council of Trent, renewed the entire liturgy of the Church, oversaw the publication of liturgical books amended and 'renewed in accordance with the norms of the Fathers,' and provided them for the use of the Latin Church.

    One of the liturgical books of the Roman rite is the Roman Missal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

    'It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in order to ensure that the rites and liturgical books were brought up to date and when necessary clarified. From the beginning of this century they undertook a more general reform.' (2) Thus our predecessors Clement VIII, Urban VIII, St. Pius X (3), Benedict XV, Pius XII and Blessed John XXIII all played a part.

    In more recent times, Vatican Council II expressed a desire that the respectful reverence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, approved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, translated into the various languages of the world, were willingly accepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman pontiffs have operated to ensure that 'this kind of liturgical edifice ... should again appear resplendent for its dignity and harmony.' (4)

    But in some regions, no small numbers of faithful adhered and continue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult 'Quattuor abhinc anno," issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the Apostolic Letter given as Motu Proprio, 'Ecclesia Dei,' exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

    Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after having listened to the views of the Cardinal Fathers of the Consistory of 22 March 2006, having reflected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these Apostolic Letters we establish the following:

    Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the 'Lex orandi' (Law of prayer) of the Catholic Church of the Latin rite. Nonetheless, the Roman Missal promulgated by St. Pius V and reissued by Bl. John XXIII is to be considered as an extraordinary expression of that same 'Lex orandi,' and must be given due honour for its venerable and ancient usage. These two expressions of the Church's Lex orandi will in no any way lead to a division in the Church's 'Lex credendi' (Law of belief). They are, in fact two usages of the one Roman rite.

    It is, therefore, permissible to celebrate the Sacrifice of the Mass following the typical edition of the Roman Missal promulgated by Bl. John XXIII in 1962 and never abrogated, as an extraordinary form of the Liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents 'Quattuor abhinc annis' and 'Ecclesia Dei,' are substituted as follows:

    Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Bl. Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his Ordinary.

    Art. 3. Communities of Institutes of consecrated life and of Societies of apostolic life, of either pontifical or diocesan right, wishing to celebrate Mass in accordance with the edition of the Roman Missal promulgated in 1962, for conventual or "community" celebration in their oratories, may do so. If an individual community or an entire Institute or Society wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the Superiors Major, in accordance with the law and following their own specific decrees and statues.

    Art. 4. Celebrations of Mass as mentioned above in art. 2 may - observing all the norms of law - also be attended by faithful who, of their own free will, ask to be admitted.

    Art. 5.
    1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonises with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with canon 392*, avoiding discord and favouring the unity of the whole Church.
    2 Celebration in accordance with the Missal of Bl. John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.
    3 For faithful and priests who request it, the pastor should also allow celebrations in this extraordinary form for special circumstances such as marriages, funerals or occasional celebrations, e.g. pilgrimages.
    4 Priests who use the Missal of Bl. John XXIII must be qualified to do so and not juridically impeded.
    5 In churches that are not parish or conventual churches, it is the duty of the Rector of the church to grant the above permission.

    Art. 6. In Masses celebrated in the presence of the people in accordance with the Missal of Bl. John XXIII, the readings may be given in the vernacular, using editions recognised by the Apostolic See.

    Art. 7. If a group of lay faithful, as mentioned in art. 5 # 1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot arrange for such celebration to take place, the matter should be referred to the Pontifical Commission "Ecclesia Dei".

    Art. 8. A bishop who, desirous of satisfying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission "Ecclesia Dei" to obtain counsel and assistance.

    Art. 9.
    1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the Sacraments of Baptism, Marriage, Penance, and the Anointing of the Sick, if the good of souls would seem to require it.
    2 Ordinaries are given the right to celebrate the Sacrament of Confirmation using the earlier Roman Pontifical, if the good of souls would seem to require it.
    3 Clerics ordained "in sacris constitutis" may use the Roman Breviary promulgated by Bl. John XXIII in 1962.

    Art. 10. The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with can. 518† for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

    Art. 11. The Pontifical Commission "Ecclesia Dei", erected by John Paul II in 1988 (5), continues to exercise its function. Said Commission will have the form, duties and norms that the Roman Pontiff wishes to assign it.

    Art. 12. This Commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

    We order that everything We have established with these Apostolic Letters issued as Motu Proprio be considered as "established and decreed", and to be observed from 14 September of this year, Feast of the Exaltation of the Cross, whatever there may be to the contrary.

    From Rome, at St. Peter's, 7 July 2007, third year of Our Pontificate.
    BENEDICT XVI

    " (1) General Instruction of the Roman Missal, 3rd ed., 2002, no. 397. (2) John Paul II, Apostolic Letter "Vicesimus quintus annus," 4 December 1988, 3: AAS 81 (1989), 899.

    (3) Ibid. (4) St. Pius X, Apostolic Letter Motu propio data, "Abhinc duos annos," 23 October 1913: AAS 5 (1913), 449-450; cf John Paul II, Apostolic Letter "Vicesimus quintus annus," no. 3: AAS 81 (1989), 899. (5) Cf John Paul II, Apostolic Letter Motu proprio data "Ecclesia Dei," 2 July 1988, 6: AAS 80 (1988), 1498.


    *Can. 392 §1. Since he must protect the unity of the universal Church, a bishop is bound to promote the common discipline of the whole Church and therefore to urge the observance of all ecclesiastical laws.

    §2. He is to exercise vigilance so that abuses do not creep into ecclesiastical discipline, especially regarding the ministry of the word, the celebration of the sacraments and sacramentals, the worship of God and the veneration of the saints, and the administration of goods.

    †Can. 518 As a general rule a parish is to be territorial, that is, one which includes all the Christian faithful of a certain territory. When it is expedient, however, personal parishes are to be established determined by reason of the rite, language, or nationality of the Christian faithful of some territory, or even for some other reason.






     LETTERA APOSTOLICA DEL SANTO PADRE BENEDETTO XVI "MOTU PROPRIO DATA" SUMMORUM PONTIFICUM SULL’USO DELLA LITURGIA ROMANA ANTERIORE ALLA RIFORMA DEL 1970

    # TESTO IN LINGUA LATINA

    LITTERAE APOSTOLICAE

    MOTU PROPRIO DATAE

    BENEDICTUS XVI

    Summorum Pontificum cura ad hoc tempus usque semper fuit, ut Christi Ecclesia Divinae Maiestati cultum dignum offerret, «ad laudem et gloriam nominis Sui» et «ad utilitatem totius Ecclesiae Suae sanctae».

    Ab immemorabili tempore sicut etiam in futurum, principium servandum est «iuxta quod unaquaeque Ecclesia particularis concordare debet cum universali Ecclesia non solum quoad fidei doctrinam et signa sacramentalia, sed etiam quoad usus universaliter acceptos ab apostolica et continua traditione, qui servandi sunt non solum ut errores vitentur, verum etiam ad fidei integritatem tradendam, quia Ecclesiae lex orandi eius legi credendi respondet»1.

    Inter Pontífices qui talem debitam curam adhibuerunt, nomen excellit sancti Gregorii Magni, qui tam fidem catholicam quam thesauros cultus ac culturae a Romanis in saeculis praecedentibus cumulatos novis Europae populis transmittendos curavit. Sacrae Liturgiae tam Missae Sacrificii quam Officii Divini formam, uti in Urbe celebrabatur, definiri conservarique iussit. Monachos quoque et moniales maxime fovit, qui sub Regula sancti Benedicti militantes, ubique simul cum Evangelii annuntiatione illam quoque saluberrimam Regulae sententiam vita sua illustrarunt, «ut operi Dei nihil praeponatur» (cap. 43). Tali modo sacra liturgia secundum morem Romanum non solum fidem et pietatem sed et culturam multarum gentium fecundavit. Constat utique liturgiam latinam variis suis formis Ecclesiae in omnibus aetatis christianae saeculis permultos Sanctos in vita spirituali stimulasse atque tot populos in religionis virtute roborasse ac eorundem pietatem fecundasse.

    Ut autem Sacra Liturgia hoc munus efficacius expleret, plures alii Romani Pontifices decursu saeculorum peculiarem sollicitudinem impenderunt, inter quos eminet Sanctus Pius V, qui magno cum studio pastorali, Concilio Tridentino exhortante, totum Ecclesiae cultum innovavit, librorum liturgicorum emendatorum et «ad normam Patrum instauratorum» editionem curavit eosque Ecclesiae latinae usui dedit.

    Inter Ritus romani libros liturgicos patet eminere Missale Romanum, quod in romana urbe succrevit, atque succedentibus saeculis gradatim formas assumpsit, quae cum illa in generationibus recentioribus vigente magnam habent similitudinem.

    «Quod idem omnino propositum tempore progrediente Pontifices Romani sunt persecuti, cum novas ad aetates accommodaverunt aut ritus librosque liturgicos determinaverunt, ac deinde cum ineunte hoc nostro saeculo ampliorem iam complexi sunt redintegrationem»2. Sic vero egerunt Decessores nostri Clemens VIII, Urbanus VIII, sanctus Pius X3, Benedictus XV, Pius XII et beatus Ioannes XXIII.

    Recentioribus autem temporibus, Concilium Vaticanum II desiderium expressit, ut debita observantia et reverentia erga cultum divinum denuo instauraretur ac necessitatibus nostrae aetatis aptaretur. Quo desiderio motus, Decessor noster Summus Pontifex Paulus VI libros liturgicos instauratos et partim innovatos anno 1970 Ecclesiae latinae approbavit; qui ubique terrarum permultas in linguas vulgares conversi, ab Episcopis atque a sacerdotibus et fidelibus libenter recepti sunt. Ioannes Paulus II, tertiam editionem typicam Missalis Romani recognovit. Sic Romani Pontifices operati sunt ut «hoc quasi aedificium liturgicum [...] rursus, dignitate splendidum et concinnitate» appareret4.

    Aliquibus autem in regionibus haud pauci fideles antecedentibus formis liturgicis, quae eorum culturam et spiritum tam profunde imbuerant, tanto amore et affectu adhaeserunt et adhaerere pergunt, ut Summus Pontifex Ioannes Paulus II, horum fidelium pastorali cura motus, anno 1984 speciali Indulto "Quattuor abhinc annos", a Congregatione pro Cultu Divino exarato, facultatem concessit utendi Missali Romano a Ioanne XXIII anno 1962 edito; anno autem 1988 Ioannes Paulus II iterum, litteris Apostolicis "Ecclesia Dei" Motu proprio datis, Episcopos exhortatus est ut talem facultatem late et generose in favorem omnium fidelium id petentium adhiberent.

    Instantibus precibus horum fidelium iam a Praedecessore Nostro Ioanne Paulo II diu perpensis, auditis etiam a Nobis Patribus Cardinalibus in Concistorio die XXIII mensis martii anni 2006 habito, omnibus mature perpensis, invocato Spiritu Sancto et Dei freti auxilio, praesentibus Litteris Apostolicis DECERNIMUS quae sequuntur:

    Art. 1. Missale Romanum a Paulo VI promulgatum ordinaria expressio "Legis orandi" Ecclesiae catholicae ritus latini est. Missale autem Romanum a S. Pio V promulgatum et a B. Ioanne XXIII denuo editum habeatur uti extraordinaria expressio eiusdem "Legis orandi" Ecclesiae et ob venerabilem et antiquum eius usum debito gaudeat honore. Hae duae expressiones "legis orandi" Ecclesiae, minime vero inducent in divisionem "legis credendi" Ecclesiae; sunt enim duo usus unici ritus romani.

    Proinde Missae Sacrificium, iuxta editionem typicam Missalis Romani a B. Ioanne XXIII anno 1962 promulgatam et numquam abrogatam, uti formam extraordinariam Liturgiae Ecclesiae, celebrare licet. Conditiones vero a documentis antecedentibus "Quattuor abhinc annos" et "Ecclesia Dei" pro usu huius Missalis statutae, substituuntur ut sequitur:

    Art. 2. In Missis sine populo celebratis, quilibet sacerdos catholicus ritus latini, sive saecularis sive religiosus, uti potest aut Missali Romano a beato Papa Ioanne XXIII anno 1962 edito, aut Missali Romano a Summo Pontifice Paulo VI anno 1970 promulgato, et quidem qualibet die, excepto Triduo Sacro. Ad talem celebrationem secundum unum alterumve Missale, sacerdos nulla eget licentia, nec Sedis Apostolicae nec Ordinarii sui.

    Art. 3. Si communitates Institutorum vitae consecratae atque Societatum vitae apostolicae iuris sive pontificii sive dioecesani quae in celebratione conventuali seu "communitatis" in oratoriis propriis celebrationem sanctae Missae iuxta editionem Missalis Romani anno 1962 promulgatam habere cupiunt, id eis licet. Si singula communitas aut totum Institutum vel Societas tales celebrationes saepe vel plerumque vel permanenter perficere vult, res a Superioribus maioribus ad normam iuris et secundum leges et statuta particularia decernatur.

    Art. 4. Ad celebrationes sanctae Missae de quibus supra in art. 2 admitti possunt, servatis de iure servandis, etiam christifideles qui sua sponte id petunt.

    Art. 5, § 1. In paroeciis, ubi coetus fidelium traditioni liturgicae antecedenti adhaerentium continenter exsistit, parochus eorum petitiones ad celebrandam sanctam Missam iuxta ritum Missalis Romani anno 1962 editi, libenter suscipiat. Ipse videat ut harmonice concordetur bonum horum fidelium cum ordinaria paroeciae pastorali cura, sub Episcopi regimine ad normam canonis 392, discordiam vitando et totius Ecclesiae unitatem fovendo.

    § 2. Celebratio secundum Missale B. Ioannis XXIII locum habere potest diebus ferialibus; dominicis autem et festis una etiam celebratio huiusmodi fieri potest.

    § 3. Fidelibus seu sacerdotibus id petentibus, parochus celebrationes, hac in forma extraordinaria, permittat etiam in adiunctis peculiaribus, uti sunt matrimonia, exsequiae aut celebrationes occasionales, verbi gratia peregrinationes.

    § 4. Sacerdotes Missali B. Ioannis XXIII utentes, idonei esse debent ac iure non impediti.

    § 5. In ecclesiis, quae non sunt nec paroeciales nec conventuales, Rectoris ecclesiae est concedere licentiam de qua supra.

    Art. 6. In Missis iuxta Missale B. Ioannis XXIII celebratis cum populo, Lectiones proclamari possunt etiam lingua vernacula, utendo editionibus ab Apostolica Sede recognitis.

    Art. 7. Ubi aliquis coetus fidelium laicorum, de quo in art. 5 § 1 petita a parocho non obtinuerit, de re certiorem faciat Episcopum dioecesanum. Episcopus enixe rogatur ut eorum optatum exaudiat. Si ille ad huiusmodi celebrationem providere non potest res ad Pontificiam Commissionem "Ecclesia Dei" referatur.

    Art. 8. Episcopus, qui vult providere huiusmodi petitionibus christifidelium laicorum, sed ob varias causas impeditur, rem Pontificiae Commissioni "Ecclesia Dei" committere potest, quae ei consilium et auxilium dabit.

    Art. 9, § 1. Parochus item, omnibus bene perpensis, licentiam concedere potest utendi rituali antiquiore in administrandis sacramentis Baptismatis, Matrimonii, Poenitentiae et Unctionis Infirmorum, bono animarum id suadente.

    § 2. Ordinariis autem facultas conceditur celebrandi Confirmationis sacramentum utendo Pontificali Romano antiquo, bono animarum id suadente.

    § 3. Fas est clericis in sacris constitutis uti etiam Breviario Romano a B. Ioanne XXIII anno 1962 promulgato.

    Art 10. Fas est Ordinario loci, si opportunum iudicaverit, paroeciam personalem ad normam canonis 518 pro celebrationibus iuxta formam antiquiorem ritus romani erigere aut rectorem vel cappellanum nominare, servatis de iure servandis.

    Art. 11. Pontificia Commissio "Ecclesia Dei" a Ioanne Paulo II anno 1988 erecta5, munus suum adimplere pergit.

    Quae Commissio formam, officia et normas agendi habeat, quae Romanus Pontifex ipsi attribuere voluerit.

    Art. 12. Eadem Commissio, ultra facultates quibus iam gaudet, auctoritatem Sanctae Sedis exercebit, vigilando de observantia et applicatione harum dispositionum.

    Quaecumque vero a Nobis hisce Litteris Apostolicis Motu proprio datis decreta sunt, ea omnia firma ac rata esse et a die decima quarta Septembris huius anni, in festo Exaltationis Sanctae Crucis, servari iubemus, contrariis quibuslibet rebus non obstantibus.

    Datum Romae, apud Sanctum Petrum, die septima mensis Iulii, anno Domini MMVII, Pontificatus Nostri tertio.

    BENEDICTUS PP. XVI

    ______________________

    1 Institutio generalis Missalis Romani, Editio tertia, 2002, 397

    2 Ioannes Paulus Pp. II, Litt. ap. Vicesimus quintus annus (4 Decembris 1988), 3: AAS 81 (1989), 899.

    3 Ibid.

    4 Pius Pp. X, Litt. Ap. Motu proprio datae Abhinc duos annos (23 Octobris 1913): AAS 5 (1913), 449-450; cfr Ioannes Paulus II, Litt. ap. Vicesimus quintus annus (4 Decembris 1988), 3: AAS 81 (1989), 899.

    5 Cfr Ioannes Paulus Pp. II, Litt. ap. Motu proprio datae Ecclesia Dei (2 iulii 1988), 6: AAS 80 (1988), 1498.

    [01041-07.01] [Testo originale: Latino]

    EXPLANATORY NOTE ON MOTU PROPRIO "SUMMORUM PONTIFICUM"

    VATICAN CITY, JUL 7, 2007 (VIS) - The Holy See Press Office today issued an explanatory note concerning the Motu Proprio "Summorum Pontificum". The most important paragraphs of the note are given below:

    "The Motu Proprio 'Summorum Pontificum' lays down new rules for the use of the Roman liturgy that preceded the reform of 1970. The reasons for such provisions are clearly explained in the Holy Father's letter to bishops which accompanies the Motu Proprio (the two documents have been sent to all the presidents of episcopal conferences and to all nuncios, who have arranged to distribute them to all bishops).

    "The fundamental provision is as follows: the Roman liturgy will have two forms ('usus'):

    "a) The ordinary form is the one that follows the liturgical reform undertaken by Pope Paul VI in the year 1970, as it appears in the liturgical books promulgated at that time. There is an official edition in Latin which may be used always and everywhere, and translations in divers languages published by the various episcopal conferences.

    "b) The extraordinary form: which is that celebrated in accordance with the liturgical books published by Blessed Pope John XXIII in 1962."

    In paragraph 8 the note reads: "The bishop of a particular place may erect a personal parish, wherever there is to be found a very substantial number of faithful who wish to follow the earlier liturgy. It would be appropriate for the numbers of faithful to be substantial, even if not comparable to those of other parishes."

    The explanatory note also highlights some of the characteristics of the 1962 Missal:

    "It is a 'complete' or 'integral' Missal in the Latin language, that is, it also contains the readings for the celebrations (it is not distinct from the 'Lectionary' as the later 1970 Missal is).

    "It contains just one Eucharistic prayer, the 'Roman Canon' (corresponding to the first Eucharist Prayer of the later Missal, which includes a choice of various Eucharistic Prayers).

    "Various prayers (including a large part of the Canon) are recited by the priest in a low voice inaudible to the people.

    "Other differences include the reading of the beginning of the Gospel of John at the end of Mass.

    "The 1962 Missal does not provide for concelebration. It says nothing concerning the direction of the altar or of the celebrant (whether facing the people or not).

    "The Pope's Letter envisages the possibility of future enrichment of the 1962 Missal (inclusion of new saints, new prefaces, etc.)."
    OP/MOTU PROPRIO/SUMMORUM PONTIFICUMVIS 070707 (430)

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