Latin Mass Serving Role: The Acolyte

Latin Mass Serving Role: The Acolytes

Source: http://latinmasstrenton.org/lmt/Altar%20Servers/. The two black arrows are pointing to the acolytes in the exit procession.  

Editor's Disclaimer: As always, what is stated here is not the be all and end all for Latin Mass Serving. In addition, priests or parishes may have some slight variations on what they do for the minutia of the actual Mass. This may include a slightly different vestment setup, what is laid out on the altar, order of `building the Chalice, etc. Always consult the priest/parish instructor for that.

In addition, this guide will cover the role of Acolyte as done for Missa Cantata level Masses and Higher. For information on how to serve as acolyte for low level Masses, please consult my Solo serving guide, and my Low Mass for two servers guide. This guide will NOT cover Eucharistic processions.

Brief Statistics

Plays a Role in What Level Masses? All levels of the Latin Mass. Even in a solo Latin Mass, the server is traditionally termed, the "acolyte."

How Many? In low Mass, there can be up to two acolytes, though there is one most of the time. In the Missa Cantata/High Mass and higher, while all servers are acolytes so to speak, the formal position is given only to two servers.

What parts of the Mass is the acolyte featured? The entrance procession, the foot of the altar (Low Mass), the preparation for the Gospel, the Gospel, the Offertory, possibly certain parts of the Mass of the Canons post-offertory, the Sanctus (if substituting for a torchbearer), the consecrations of the Sacred Species, Communion (receiving and possibly being paten bearers), exit processions.

Relative time to master the role? Sufficient time to master. Regardless whether one starts out with Low Masses, or High/Solemn Masses, it will take time to be proficient in your role. In addition, most groups/parishes will NOT thrust an inexperienced server into this role for their first few Masses, even if server training is done for all roles in a group setting. 

Introduction to the Role of the Acolyte

In the general context of the Church, regardless of the form of the Latin Rite, the altar server is traditionally termed, the "acolyte." While this term has been generally disused in modern Novus Ordo writings and server instruction, due to a desire not to offend female servers, and/or general modernist/feminist tendencies, all altar servers in the Mass are still termed acolytes.

In the context of the Latin Mass/Extraordinary Form of the Roman Rite, the acolytes are designated (or visibly seen) in nearly the same way as they function in the Novus Ordo, via certain actions: They hold their tall candles in processions and at the gospel beside "Christ" (e.g. Crucifix or the Book of the Gospels), they assist the priest at the offertory with the unconsecrated species (wine/water and ciboria with bread,) and water ablutions, and possibly other duties not exclusive to the crucifer, boat-bearer, and thurifer, though they might substitute those servers' duties in certain cases when they are not present, or the master of ceremonies cannot perform such duties.

By the time you, as a server, take on this role in a higher level Mass, you likely have served a number of Masses, whether be they higher level, or the simple Low Mass. Should your parish/group start you with Low Masses, you will gain the requisite skills for this position in higher Masses via the Low Mass. In my personal opinion, one should also be able at this point to say all the Latin responses in the Mass the public/servers are to give. In fact, if you serve the Low Masses, you MUST do it as a server.

A Brief Scriptural Overview of Serving, Relevant to the Position of Acolyte
It is best to start with understanding your role, via examining where in Scripture one can see serving and/or the usage of the symbolism of "light" are present.

Serving/Servitude
We can begin by looking at the word, acolyte. According to Wikipedia, (http://en.wikipedia.org/wiki/Acolyte) the word "acolyte" would have been in Latin acolythus, which is is derived from the Greek word ἀκόλουθος (akolouthos), meaning an attendant. This could also be translated as a follower. When one looks at the Bible in Greek, Ἀκολούθει is used for the command, "Follow!" In serving Christ, we are asked, even commanded, to follow him. Christ does this on numerous occasions, for example, in John 1:43 (DR), he tells Philip to follow him, making him one of the Disciples. So, in essence, one who is an acolyte, follows Christ.   

Service also appears in the Miracle of the Feeding of the 5000. In that miracle, it was a young boy who brought up 5 loaves and 2 fish to the Lord. This example is referred to in the old Latin Mass serving program, the "Knights of the Altar."(see here: http://www.sanctamissa.org/en/serving/
knights-of-the-altar.pdf) One can think of the acolyte(s) bringing the sacred species (bread in ciboria when needed, and the cruets) in retrospect, with which the miracle of "feeding" is performed, though in the miracle it is literal, whereby on the altar is is divine via the Body and Blood of Christ.

The Passover Seder demonstrates some Scriptural References with regard to serving the Lord and helping prepare in the Seder, which Christ instituted the Mass. For example, In Matthew 26: 17-19, the disciples help prepare the Seder for the Lord: "....And on the first day of the Azymes ... Jesus said: Go ye into the city ... the disciples did as Jesus appointed to them: and they prepared the pasch." This is also accounted for in Mark 14, Luke 22 (where it's revealed Simon Peter and John were the two Disciples sent out, interesting as they are key players in the Church's history: John for being at Christ's side the whole time, and Peter for being our first Pope).

Further, the pivotal passage of "servitude" that is exemplified by our Lord, is that of John 13: 4-17, whereby after Christ demonstrates for all of us (Douay-Reims): "14 If then I being your Lord and Master, have washed your feet, : you also ought to wash one another's feet. 15 For I have given you an example, that as I have done to you, so you do also. 16 Amen, Amen, I say to you: The servant is not greater than his lord: neither is the apostle greater than he that sent him. 17 If you know these things, you shall be blessed if you do them."

Other Passages that refer to Serving include:

• John 12:26 (Douay-Reims, herein DR:) "If any man minister to me, let him follow me: and where I am, there also shall my minister be. If any man minister to me, him will my Father honour. "
• Revelations/Apocalypse 7:14-15 (DR): ".... These are they, who are come out of great tribulation and have washed their robes and have made them white in the blood of the Lamb. 15 Therefore, they are before the throne of God: and they serve him day and night in his temple. And he that sitteth on the throne shall dwell over them ...." 
• Does this not remind you of something, server? While the language is symbolic of souls and sinning, your vestment prayers you say before donning the surplice and Cassock, allude to such imagery in the prayers of being made a new man in the service of the Lord.

Light in Scripture
Because the main "tool" that identifies the acolyte is his acolyte's candle, he is, in essence, a bearer of light. Thus one should examine some passages of note where in Scripture light is presented to us. Of the many present to us, we should have these in mind when considering the acolyte's position:

Matthew 5:14-16 (DR): "You are the light of the world. A city seated on a mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a candlestick, that it may shine to all that are in the house. So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." This is part of the rite of investiture of acolytes in the Extraordinary Form.

Revelations/Apocalypse 1:12-13: ``And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks. 13 And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.`` One can see that in the Mass, Revelation`s reference correlate significantly with the Holy Sacrifice of the Mass.

Luke 2:29-32 (DR, The Canticle of Simeon): "Now thou dost dismiss thy servant, O Lord, according to thy word in peace: 30 Because my eyes have seen thy salvation 31 which thou hast prepared before the face of all peoples: 32 A light to the revelation of the Gentiles and the glory of thy people Israel." This is part of the Feast of Candlemas/Purification, said during the portion whereby the candles are to be distributed and blessed. However, Simeon in this is clearly referring to Christ as the light for all peoples.

MOST IMPORTANTLY, JOHN 8:12 (DR): "... Jesus spoke to them, saying: I am the light of the world. He that followeth me walketh not in darkness, but shall have the light of life." When one thinks of how the acolyte's candles surround the deacon/priest with the Book of the Gospels at the Gospel, is it not Christ, being the Word Made Flesh, through His Written Word which is Scripture, is giving us that which is the Good News, our salvation?


History of the Position of the Acolyte (including Candles/Light)
While the usage of candles/lights in religious ceremonies can date back to those of ancient cultures, where it comes into play with the position of acolyte can possibly be traced back to Roman and Jewish tradition and/or ritual. Candles were used by the Ancients as a mark of respect to civil functionaries. In the Roman Empire, some officials were accompanied by attendants with tapers. (2, Candles in the Roman Rite). In the Jewish Ritual, there was a lamp of 7 candles that stood before the Holy of Holies in the temple, and each synagogue had a lamp that was never extinguished (2-3, ibid.)

Lights were not part of Christian/Catholic worship for a number of its first few centuries. A possible starting point might have been in the fifth century (400-500 AD) in the Eastern churches as St. Jerome noted that in the East, lights are lit when the Gospel was to be read, giving a visible sign of joy (5, ibid). Where this would eventually slip into Western tradition, leading into the current history of the Roman Rite/Latin Mass, would be in that same century. St. Jerome noted that in his lifetime, lights came into major Sacramental liturgies or parts of them (e.g. Eucharist, Ordinations, Baptism), and the Feast of the Purification (a.k.a. Candlemas) became instituted in the Catholic Church. (6-7 ibid)

As for the position of Acolyte itself, it is generally agreed upon that young men were brought into this position, expected to progress and become ordained clergy of the Church. I currently cannot find out when this practice started to occur. Eventually, it became part of what is the Minor Orders of the Church, those being porter (doorman), exorcist, lector, and acolyte. These orders were given gradually to men who entered into the seminary to become priests. In societies/institutes in the Church with mandate or mission to carry out the Roman Rite in the Extraoridnary Form (e.g. Fraternal Society of St. Peter; Institute of Christ the King, Sovereign Priest ...), these minor orders still exist, including that of acolyte, including formal investiture via a liturgical ceremony.

In today's modern times, while there are still instituted acolytes via the EF priestly orders, there is a Novus Ordo equivalent that when a seminarian progresses through the seminary at a certain point, they obtain this "order" via investiture in a Mass. While this is the 2nd edition of the Roman Missal (70's printing), here is an example of the ordo for that investiture. This process of the Minor Orders was changed by Paul VI in his Motu Proprio Ministeria Quaedram. Even rarer, some dioceses have formal institution for lectors and acolytes for the laity, should one follow the instructions of the Motu Proprio, such as seen here with an archdiocese in the United States.

However, in today`s Church, most of the time the "acolyte's roles" are done by youth and adult altar servers and trained internally. These "acolytes" are commissioned, that is NOT formally instituted by the Church, but trained in the functions of the role for the purposes of serving Mass.

Symbolism of the Position of the Acolyte
The symbolism of the position of Acolyte is best discerned from the formal investiture rite used for the minor order, by Extraordinary Form orders/societies. If you have read my other posts, you would have seen this in the Torch Bearer post, as the symbolism of light was gleaned from the rite. This time, we look at the Acolyte specifically, and the rite will be displayed in full.

De Ordinatorium Acolythorum - The Ordination of Acolytes
THE ORDINATION OF ACOLYTES.

After the ordination of the Exorcists, the Bishop returns to the Missal and reads the versicle after the 
third lesson; then he reads the fourth prayer and the fourth lesson. He then sits with his mitre on. 

The Acolytes are called by the Archdeacon. 

"Let those who are to be ordained to the office of Acolyte come forward.

The names are then called by the Notary. When they are on their knees before him, the Bishop 
admonishes them saying: 

"Dearly beloved children who are about to receive the office of Acolyte, weigh well what you take upon yourselves. For it is the duty of the Acolyte to carry the candlestick, to light the lights of the church, and to minister wine and water for the Eucharist. Strive, therefore, worthily to fulfill the office once you have received it. For you shall not be able to please God, if, carrying in your hands a light before him, you serve the works of darkness, and thereby set an example of faithfulness to others. 

But as Truth says: ``Let your light shine before men that they may see your good works and glorify your Father Who is in Heaven.`` And as the Apostle Paul says: ``In the midst of a crooked and perverse generation shine as light in the world, holding forth the word of life.`` ``Therefore let your loins be girt, and lamps burning in your hands, that you may be children of the light.`` ``Cast off the works of darkness and put on the armour of light.`` ``For you were heretofore darkness, but now light in the Lord. Walk then as children of the light.`` 

What that light is upon which the Apostle so much insists, he himself points out, adding: ``for the fruit of the light is in all goodness, and justice, and truth.`` Be, therefore, solicitous, in all justice and goodness and truth, to enlighten yourselves and others and the Church of God. For then will you worthily supply wine and water in the Divine Sacrifice, when, by a chaste life, and good works, you shall have offered yourselves as a sacrifice to God. Which may the Lord grant you through His mercy.

After this the Bishop takes a candlestick with an unlighted candle and presents it to all, each in turn touching it with his right hand, while the Bishop says:
"Receive the candlestick with the candle and know that you are bound to the lighting of the lights of the church, in the name of the Lord. R. Amen.

Then he takes an empty cruet and presents it to them, which likewise they touch, while he says to all: 

"RECEIVE the cruet for ministering wine and water for the Eucharist of the Blood of Christ, in the name of the Lord." R. Amen. 

Afterwards, they remain kneeling and the Bishop standing, with his mitre on, turns towards them and says:

Dearly beloved brethen, let us humbly beseech God the Father Almighty, to vouchsafe to bless + these His servants for the Order of Acolyte, so that bearing before themselves a visible light in their hands, they may also show forth in their conduct a spiritual light. We beg this through the assistance of our Lord Jesus Christ, Who with Him and the Holy Ghost liveth and reigneth God, world without end. R. Amen.

Then the Bishop turning towards the altar and stand-ing with his mitre off, says : "Let us pray."

And the ministers : "Let us bend our knees."

R. Arise.

Then the Bishop turning towards those who, have been ordained, who are still kneeling, says:

O holy Lord, Father Almighty, Eternal God, Who, through Jesus Christ Thy Son, our Lord and His Apostles didst send the light of Thy glory into this world, and Who, in order to blot out the
ancient handwriting of our death, didst will that He should be nailed to the standard of the most glorious cross, and that blood and water should flow from His side for the salvation of the human race, vouchsafe to bless + these Thy servants for the office of Acolyte, so that in lighting 
the lights of Thy Church, and in presenting the wine and water for the consecration of the Blood of Christ in the Eucharistic oblation they may faithfully minister at Thy holy altars. Inflame, O Lord, their minds and hearts with the love of Thy grace, so that, illumined by the sight of Thy splendor, they may faithfully serve Thee in Holy Church. Through the same Christ our Lord. R. Amen.

Let us pray. O holy Lord, Father Almighty, Eternal God, Who didst speak to Moses and Aaron, and tell them to light the lamps in the tabernacle of the Testimony, vouchsafe to bless + these Thy servants, that they may be Acolytes in Thy Church. Through Christ our Lord. R. Amen. 

Let us pray. O almighty, Eternal God, Fountain of light and Source of goodness, Who through Jesus Christ Thy Son, the true Light, didst illumine, and, by the mystery of His Passion, didst redeem the world, vouchsafe to bless + these Thy servants, whom we consecrate for the office of Acolyte, beseeching Thy clemency to illumine their minds with the light of knowledge, and water them with the dew of Thy piety, that, with Thine aid they may so fulfill the ministry which they have received as to deserve to attain to an everlasting reward. Through the same Christ our Lord. R. Amen. 

After this, by direction of the Archdeacon, those who have been ordained return to their places. 

(23-27, Ritus Ordinandi)

Hence, what we have here from the rite of instituted acolyte, a number of symbol-isms of the role, aside from the physical tasks of holding candles and bringing up gifts:

• In the first paragraph/the bishop's admonishment, 
• It is clear that the acolytes are not just servants, they are leaders, as they set the example in their servitude to the Lord, how one must conduct themselves with our Lord. Do not forget that lay servers represent the people when they are on the altar.
• Their "actions" on the altar, represent YOUR actions both physically and spiritually, with which you should conduct yourself, that your good works glorify our Heavenly Father.
• In their service, representing the people, you are demonstrating a turning away from the  sinful acts of self, to those acts of the Lord and being made anew in his Light. 

• After handing the candidates the empty candle and cruet, as plain as can be seen,
• you ``... bearing before [yourselves] a visible light in [your] hands, ... show forth in [your] conduct a spiritual light.]
• Further on, the bishop mentions that Christ send HIS light into the world. that blotted out the penalty of our death (thanks to Adam, a penalty of Original Sin). More light symbolism.

• Once he speaks to the kneeling instituted acolytes
• The water and wine is mentioned. That which you carry up to the altar, represents the water and blood which was shed from his side during his crucifixion. This blood and water flowed from his as part of Him saving the human race from their spiritual punishment and opening the gates to Heaven
• More light symbolism related to your candles:  "... Jesus Christ Thy Son, the true Light, didst illumine, and, by the mystery of His Passion, didst redeem the world," 
• Also, he prays that Christ, for these acolytes, will "... illumine their minds with the light of knowledge, and water them with the dew of Thy piety," In representing the laity, it is also the hope that Christ illumines the faithful with the knowledge of Faith, and watered with piety. 

How to Serve in the Role of the Acolyte

Prior to the Holy Sacrifice of the Mass

Equipment for the Role of the Acolyte

Unlike some of the other roles, the Acolyte deals mainly with his vestments, and the candles he holds, as well as those on the altar. All he pretty much needs to fulfill his role are the following:

• Basic Surplice and Cassock
• Altar Server Candles

Source unknown. 

Here's what a "traditional" Acolyte candle looks like. It it NOT the same as the torch bearer's torches (although, as will be said below, acolytes can substitute for torch bearers at times ...)

• Source of fire, preferably a long lighter OR a Taper with wick
• Cruets for Water and Wine
• Ablution bowl
• Ablution Towel

Preparations for the Holy Mass

As acolytes, you will come ahead of time to the sacristy, after brief reflection and prayer in front of the Blessed Sacrament. You should arrive at least 20 minutes prior to Mass, or whenever you are asked to by your priest/instructor/MC. You will need time to do certain tasks.

Unless assigned to a different server or taken by another, either of you will be responsible for lighting the candles on the altar. Remember that for High/Solemn Masses that you are to light the 6 main altar candles. To jot your memory, from my highest rated posting from my "toolkit" series, here's a refresher on lighting the candles in the right order:

Figure 1: The Order of Lighting Candles in the EF. (12, How to Serve ...). 

You light the candles in the order of the numbers, starting at the closest candle to the tabernacle on the Gospel side, going outward. Also, remember to genuflect when you cross the center going to the other side!  

When the clergy arrive to start preparing for the Mass in the sacristy, the second acolyte is ``paired`` to the sub-deacon, and the first acolyte is ``paired`` to the deacon. In essence, think of the analogy, fittingly so, is that you are that clergy member`s personal servant. Think of it as quite the honour to be serving an alter christus in the Mass, or one in formation to be so. You might help them place their dalmatics and/or stole  over their person, or help to tie their albs/amices. Once the celebrant is vested, each acolyte hands the maniples to the deacon/subdeacon to kiss, and then put on the left arm of each cleric. (115, The Ceremonies of the Roman Rite Described). Be forewarned, however, that the clerics possibly may not need your help. That's fine too. Just don't forget to say your vesting prayers and don your cassock and surplice before Mass begins.

 The Holy Sacrifice of the Mass 

The Mass of the Catechumens

Entrance Procession

Regardless whether there is an Asperges ritual or not, your place in procession will remain the same going to the Altar. Using my common diagram for the procession to the altar for the Solemn Mass, your places are as follows: 

Figure 2: Order of Procession in Solemn Latin Mass with guide below:

Arrow - Direction of the procession train.
BB - Boat Bearer (if present)
Th - Thurifer with censer/thurible
Ac - Acolyte 1 and 2 (arbitrary numbers were jotted in my notebook only. "2nd" acolyte is to the left, "primary/1st" acolyte is to the right of Cb)
Cb - Cross Bearer
bb - boat bearer (scratched out for that Mass)
Tb - Torch Bearers (in groups of two)
MC - Master of Ceremonies
SD - Sub deacon
D - Deacon
P - Priest/Celebrant

1a) The Asperges Takes Place (109-111 The Ceremonies of the Roman Rite Described; 8, 11, Traditional Latin High Mass Illustrated with Pictures.)

In the event that there is an Asperges, the acolytes play no significant role in this part of the liturgy. They approach the altar with the cross-bearer (if present), genuflect upon reaching the foot of the altar, and place their candles at the credence tables. They then retreat to their designated seating area either in the sanctuary, or behind the clergy members. The acolytes will kneel from the Asperges Me prayer on, until the Priest has finished sprinkling the altar, and any other clergy if the Mass is Solemn. They will then be sprinkled with blessed holy water, and remain staining as the rest of the ritual is carried out. 

After the priests and accompanying clergy (or servers in a High mass,) return to the sanctuary, and the clergy member(s) return(s) to the sediliae, the acolytes might, or will be needed, to help the clergy vest for Mass.

• High Mass: Acolyte 1, helps the priest remove his cope, and places it in the sanctuary. or an appropriate location in the meantime. Afterwards, both acolytes at the priest`s sides, help him don the chausable. They will then, with the MC, come to the foot of the altar and make the proper reverences.  

• Solemn Latin Mass: Unless otherwise instructed not to by your clergy, MC, or instructors, You will be helping the clergy. When the Priest returns to the sanctuary with the other clergy, the priest will take off his cope to be handed off to a server. The MC usually will do this, or acolyte 1 might take this away, as per the High Mass. While the MC will attend to the celebrant to help him don his maniple and chausable, Acolyte 1 will do the same with the deacon`s maniple, and Acolyte 2 with the subdeacon`s maniple. The acolytes will then remain in their designated place to kneel upon the Prayers at the Foot of the Altar. 

1b) No Asperges

When there is no Asperges, the acolytes will still be aligned with the cross-bearer. They may either genuflect with the cross-bearer at the foot of the altar, and then proceed to their spots while setting their candles at the corners of the credence table, OR they will assume positions like in Figure 3 below, genuflect all at once with the clergy at the foot of the altar, and then go to the credence table to deposit their candles. Regardless, after depositing their candles at the credence, they go to their spots near the credence table, or behind the clergy they are paired up with (Acolyte 1 = Deacon, Acolyte 2 = Subdeacon).

The Foot of the Altar to Preparation for the Gospels

During these parts of the Mass, the acolytes play no primary roles in the liturgy. They remain seated near the credence table, and stand, kneel, etc. at the various parts of the Mass. As a reminder of when to do what action, the acolytes do the following:

• Prayers at the F.O.A. - Servers are kneeling
• Incensation of the Altar - Servers not assisting P or other roles, are still kneeling. This will usually apply to the acolytes. 
• * Gloria - Servers stand, as clergy recite the Gloria. Once the clergy return to the sediliae, and sit, so do you as well. As the choir sings the Gloria, whenever the priests take off their biretta you will do a head bow. 
• Collect - Servers are standing
• Epistle - Servers are sitting
• Gradual/Alleluia - Severs will remain sitting, until the Alleluia (or solely the gradual) is sung. 

* Note, though, that should a Gloria be present, you as an acolyte behind your "paired" minister, unless otherwise instructed not to by your clergy, MC, or instructors, will assist the ministers in sitting down. Both will go to the sediliae of their paired clergy member to get their biretta. Missa Cantata: 
Missa Solemnis: Acolyte 1 will hand the deacon his biretta, while Acolyte 2 hands the deacon his biretta. After handing their birettas, they will help their clergy member sit down by gently lifting their dalmatics and tunicle, over the sediliae.

Preparation for the Gospel

Once the thurifer (Th) approaches the altar and allows the celebrant to put incense into the thurible, this is the cue for the acolytes to gather their candles from the credence table. They will wait at the epistle side corner of the altar, until Th comes down from the altar, and Th starts to turn and process to the center.

Missa Cantata/Sung Mass (Traditional Latin High Mass Illustrated by Pictures. 27-31; Ceremonial for the Missa Cantata, 38-44)
What occurs during this part of the Latin Mass is highly similar, and attached with, the role of the thurifer, as they process and stay together as a group for this portion.

While Th is standing at the side of the predella and doing the incensation preparation, AC1 and 2 come to the center below the predella in front of the tabernacle, genuflect, and go and get their candles from the credence table. They return to the center of the sancutary and create a space in the middle for the Th.

Th will now go to the spot in between the acolytes after stepping away from the predella. The MC retrieves the missal, and does a shorter "V" pattern transfer, stopping midway in front of you, behind P. All the servers below the predella genuflect at once. Here's the Formation:

Figure 3: Positions in the Missa Cantata including Thurifer in Preparation for the Gospel.

MC then completes the missal transfer while ACs and Th proceed to the Gospel side of the altar, but the "long way" around, not the short way/"V" like the MC. You should end up like this:

Figure 3: Positions after Missal transfer of main servers.

Once all servers are in place, the MC walks down the steps of the Altar on the Gospel side and comes to the Th. You and Th bow to the MC, and Th gives MC the thurible. MC will then take the censer to the right of P for the incensation of the Gospel.

Once the gospel is being read, the MC will give Th back the thurible, and they bow to each other. The Th will remain in place with the acolytes until the end of the Gospel.

Missa Solemnis/Solemn Mass

The Acolytes (Ac's) walk with Th to assume the standard 6-person formation before the Gospel:

Figure 3: Solemn High Mass positions for Gospel. (How to Serve ..., 77). Ac2 is to the left but behind Th, with Ac1 to Ac2's right, behind the Master of Ceremonies. 

Once in the position, wait for your cue from the MC at the appropriate time, do a single genuflection, then turn inward 180 degrees to start processing down the altar, and then to the "left side" to be in the formation for the Gospel.

What your left side will be, will depend on the Church. The ``IDEAL Standard,`` would be that the party of 6 does their formation inside the sanctuary. However, in smaller churches or ones without altar rails, this might be done on the floor of the body of the church, just before the sanctuary, on the Church's left side. If brave and determined, one can do the full Gospel formation in small, gated sanctuaries. It's a tight fit though.

Regardless, small, large, rails and gates or not, you will be the first to process to the designated spot. When you and your fellow acolyte arrive, you will turn inward 90 degrees, and face each other until the subdeacon (SD) arrives with the Evangelarium between you. Once the  SD is between you, you will either stay in position, or you might turn another 90 degrees to face towards the D (with Th and MC by his sides). Your final positions should look like this:

Figure 5: Solemn High Mass positions at Reading of Gospel

The Gospel (including returning to the Sanctuary)

Missa Cantata/Sung Mass

After, You and Th go back to you places at the center as before the Gospel in Figure 3, and genuflect with the P and MC. You then retreat with Th back to the credence area/epistle side, put your candles back on the stand, and take your seat.

Missa Solemnis/Solemn Mass

Once there, Deacon (D) will incense the Gospel. Th hands the thurible behind D's back to the MC, who will hand it to D. D incenses the gospel, and then Th receives the thurible back from the MC behind D's back. After the Gospel is finished, there are two variations of proceedings:

1. You, the MC, and subdeacon will go back to their places on the altar. The ACs will be at the sides of MC and SD, will genuflect together, and retreat back up to the altar. This is the proceeding that has been done with masses I have served.  
2. As per Fortescue 117-118 in Ceremonies of the Roman Rite Described, The MC and AC's lead the deacon to the foot of the altar, while SD goes ahead and back onto the altar near P. All will genuflect with D when he does so. D will incense the celebrant from the foot of the altar (or just outside the sanctuary in the middle) after Th gives the thurible to him, At a signal from the MC, all genuflect and retreat to their positions on the altar. 

Post Gospel to the Offertory
You will remain seated for the homily in your designated spots.

During the Credo, if not excused from doing so for the Mass by your priest/MC/instructor, you will repeat your duties as per when a Gloria is sung, that is attending to your clerical "partner" when it comes to the biretta and lifting up the dalmatic and tunicle for sitting down. (see: The Foot ... Gospel.)

The Offertory

1a) Normal Proceedings

High Mass (Cantata): If it is customary of your parish/organization, etc. to do so, upon the priest preparing to offer the Host, the acolytes may rise and come to the center of the sanctuary before beginning their primary duties, genuflect, and then return to the credence table (Traditional Latin High Mass Illustrated by Pictures, 35.) Ac1 OR Ac2 might be responsible for bringing up the chalice veil and leaving it on the right side of the altar. Offering of the water and wine may be done in two ways:

• Ac1 brings up the water and wine on the cruet tray, and leaves it on the right side of the altar. He waits patiently, in plano, until the water and wine has been poured into the chalice. Once the cruets are not in use anymore, he takes the cruets on their tray, gives a head bow to the Priest, and returns with the items to the credence table. (The Altar Server`s Handbook, 46)

• Ac1 takes the wine cruet and Ac2 takes the water cruet. They wait in plano away from the epistle side predellae. As the priest comes to the Epistle corner with the chalice, together, the Ac`s approach the predella on the epistle side and go up to the lowest steps. (Technical note: please have the handle of the cruet facing the priest, away from you. It`s easier for P to handle the cruet that way.) Ac1 kisses the wine cruet and gives it with his right hand to P. Ac1 kisses the hand of the priest, receives the cruet wit his left hand from P, and then kisses it. Ac2 repeats the exact way in which Ac1 handed over and received his cruet with P, except that after kissing the water cruet, P will bless the water, then take it for the offertory. Both Ac`s then do a slight to P in unison, turn towards one another and descend the altar steps, back to the credence table. (Traditional Latin High Mass Illustrated by Pictures, 35-36).

Solemn Mass (Solemnis): After the ``Oremus``, SD will go to the credence table area to be donned with the humeral veil, and to retrieve the chalice. If the MC does not assist the sub-deacon with donning the humeral veil, it will be Acolyte 2 who will assist. While being donned with the humeral veil, Ac1 folds up the chalice veil if handed to him and places it on the upper right corner of the altar, while Ac2 puts on SD`s veil. Once those tasks are carried out, Ac1 will carry out offering the cruets with their tray, as per the first option above in the Cantata.  

BOTH Cantata & Solemnis: After presenting the cruets for the offerings of water and wine, at the credence table, Th, and BB if present, will do their actions for the incensing of the altar. While incensing of the altar is taking place, one of Ac1, Ac2, or the MC, will remove the altar missal, already at the Gospel side, from the altar, prior to incensing the epistle side of the altar: 

• In most altar serving books and guides, the action of removing the missal in the Cantata is usually cited as being performed by Ac1. In the Solemnis, the MC is usually cited to be the one to remove the altar missal. Be advised that at your P`s/MC's/instructor's request, Ac1, Ac2, or the MC could do this, if P does not desire the accompaniment of Th and MC at his sides for incensing the altar. This is at their discretion AND does not invalidate the sacred liturgy. 

The person removing the missal will come the long way to to the center of the sanctuary below the steps, genuflect, and go to the Gospel side of the altar, next to the Missal. That person will be up at the altar just before the Priest with accompaniment (MC+Th or SD and D), bows in the center of the altar during the incensing, and have the missal in their hands. The person with the missal does a head bow when the priest genuflects, and goes down the steps. He waits in plano until the incensing of the Gospel side of the altar is done, and then places the altar missal back, returning the long way to their spot. They will genuflect if they must cross the center of the sanctuary back to their position.

Now, the acolytes will get ready for the ablutions while the MC or SD in the Solemnis, is incensing P. Normally, Ac1 becomes responsible for the ablution towel, and Ac2 will take the water cruet and the ablution bowl. However it is possible that these roles might be reversed. If reversed, this does not invalidate the liturgy.

Regardless, the server with the towel MUST be at the right side of whomever has the bowl.

The acolyte with the finger towel can hold it one of two ways:

1. You drape your towel over your right arm, like a butler, and then put your left hand on your chest, flat palm and fingers together.  
2. The towel goes over the fingers of your hands, while they are in the "prayer" position. Your fingers together form "the rack" for the towel. 

Continuing on in this guide, assume that Ac2, as usually cited, has the water and ablution bowl, and Ac1 has the finger towel.

Once P has been incensed, and Th departs from the epistle side of the altar, the AC's approach the epistle side of the altar. The Ac's do a head bow.

Ac2 pours water over the fingers of P. Ac1 extends his arm out with the towel to P. P then takes the ablution towel from Ac1's arm and dries his fingers. Once dry, Ac's bow, turn inward, and return to the credence to put back their items. They return to their spots. They are to then pay attention to the Th, because they will be incensed. When Th looks their direction to incense them, they are to stand, do a head bow with Th before being incensed, be incensed, then bow in unison with Th.

Ac's may then proceed in unison to the center of the sanctuary, genuflect, separate to the corners of the predellae of the altar closest to their side. They might come to the predellae before the consecration at a later point in the mass as well, remaining at their spots until then. If they do come after incensing, the bell should be with Ac1 on the right side, having been placed there before Mass begins. 

Once the Th starts to incense all the other servers, he will eventually come to incense the acolytes. Both will bow with Th before he censes them. Either each acolyte receives a single "ping" of the thurible, or the acolytes be incensed in a group of servers (including possibly the boat bearer and/or torches.) After being censered, you bow with Th.

1b) When the Acolytes Substitute for the Torchbearers

In the instance that there are not enough servers for torchbearers, and your priest/instructor/MC has deemed it necessary, after you assist with the offertory duties above in 1a, you will go retrieve your candles from the credence table, genuflect in the center together, and then split slightly apart to both sides, to become "pseudo-torchbearers" You might flank the corners of the predella steps, OR in the sanctuary, where the altar rails come to the center on both sides.

You will be assisted by other servers and/or the clergy when you are to receive communion. They will take your torch if needed, to allow you to receive communion in your places.

You remain as torch bearer until either a) after the tabernacle is closed, if communion is distributed to the faithful, or b) until after the elevation of the Precious Blood in the case communion is NOT distributed. When they are finished their role, Ac's get up, go to the center of the sanctuary, genuflect, and return their candles to the credence table.

As for your "normal" duties during the Canon of the Mass until you return your candles/torches to their place, do not worry. These duties will be taken up by other servers in the mass. such as the MC.

Post-Offertory to Pre-communion Under Normal Proceedings

BOTH Cantata & Solemnis: Once the offertory is finished, you will remain at your place in the sanctuary, following the cues of the priests. When it comes time for the consecration, one of the acolytes will be responsible for ringing the bells. This task usually is assigned to Acolyte 1. Acolyte 1 will ring the bells at the following instances:

• The Sanctus: Ac rings the bell once, at each "Sanctus" 
• The Hanc Igitur: The priest spreads his hands flat over the Chalice.
• The Consecration (major elevation) of the Body of Christ: Ring once when P genuflects, 3 times 2-3 rings, ring once when P genuflects after elevation. 
• The Consecration (major elevation) of the Blood of Christ: Ring once when P genuflects, 3 times 2-3 rings, ring once when P genuflects after elevation. 
• The minor elevation: Ac rings the bell one time. 
• Optional: When the priest consumes the precious blood, the bell receives a minor ring. This is up to your priest/instructor/MC.

When the Deacon kneels at the consecration, that is when the acolytes kneel as well.

Missa Cantata: 
The servers will remain in their place, kneeling, sitting, and/or standing at the appropriate times.

Missa Solemnis:

At the Pater Noster, when P says "Dimitte Nobis," Usually Ac1 takes the humeral veil from the SD (at the epistle side of the altar,) then genuflects with SD before returning the veil to the sacristy, and returning to their seat. Of course, at the instruction of P or your MC/instructor, this role may be delegated to AC2. 

• Optional: Ac's and Crucifer might receive the "Pax," and then kneel once again. This is not mandatory for the Ac's to participate in this part of the liturgy, and is at the discretion of the P/MC/instructor. 

Communion of the Servers and Laity

After the celebrant received the precious blood (Ac1 might ring bell at this point if asked,) the servers will follow the MC to the front of the altar to prepare to received communion. However, the last server to come out from the right should take the communion paten from the credence table, with them to the lineup.

They will line up, genuflect together, then kneel together. When the SD and D receive communion, rise on signal from the MC, and ascend the predellae to the 3rd or 2nd closest step to the altar. Knell on signal from the MC.

In addition, if your community/parish allows it, you are allowed to say the "2nd" Confiteor as a group with the clergy.

You will say the Domine, non sum dignus 3x. It is HERE you will pat your chest each time and say the lines. This is the Latin for what we currently say in the revised Novus Ordo Mass responses (Lord, I am not worthy that thou should enter under my roof ...)

Your communion will be distributed from left to right. After you have received, you will in orderly fashion, return to your places in the pews to pray in reflection of the great gift of the Lord you have received. If one of the Ac's is the last server to receive communion, and has the paten, he will likely be asked to assist the priest/D/SD with the communion of the laity. I put all three positions, because in a Mass where your clergy consist of members with major orders, another of those clergy might be a second priest handing out communion to the laity. The MC or the 3rd clergy member would go with P and use the actual paten with the Chalice.

Upon completing handing out communion to the faithful, you will give the paten to the clergy member to be taken up to the altar for cleaning, ensuring that no particle of the Body of Christ is wasted. Return to your seat until it is time for your individual duty as Ac1 or Ac2.

Post Communion Ablutions
Cantata - Both Acs- Both acolytes will be part of the ablutions. Ac1 gets the wine cruet and Ac2 gets the water cruet. they wait in plano at the epistle side of the altar. When P holds out the chalice, that is the cue for Ac1 to approach P at the altar. Ac1 pours wine into the chalice. P might indicate by raising the chalice slightly for you to stop pouring wine in. If so, stop, and go back to the top step of the predella. Once P comes to the side and holds out the chalice with his finvers over it, that is your cue for both Ac's to approach P. Ac1 pours wine over his fingers, and the signal to stop is like before. He will then want Ac2 to pour water over his fingers, with the same stopping signal. Bow to the altar, and go back to the credence table with your cruets.

Be warned, however, that if P/MC/instructor requests it, you might just be handing your cruets over to the MC first, who will do the actions of the pourings for you, and hand you the cruets back.
(Crumly. "Serving at Missa Cantata (The Acolytes at Missa Cantata)")

Solemnis - Ac1: Once the Priest places the consecrated Body of Christ back in the tabernacle, this is the cue for Acolyte 1, to go and retrieve the water and wine cruets on their tray again from the credence table. He will then wait in plano at the sides of the predellae for .... Ac1 then places the cruets on the table, and waits in plano for the time to retrieve them. Once finished, Ac1 will take the cruet tray with cruets off the altar, returns the set to the credence table, and then takes his seat.

Post Communion Altar "Clean-up"
Missa Cantata - Ac2: 
Ac2 will NOT be responsible for taking the chalice veil from the right corner of the altar. He might, however, have to move the missal from the Gospel side to the epistle side, if the MC does not do the duty.

Missa Solemnis - Ac2: 
Ac2 will be responsible for taking the chalice veil from the right corner of the altar, and waits at the right side of the MC, or slightly off to the side, ready to enter the center of the sanctuary, in front of the altar. Ideally, When D removes the Missal from the gospel side and descends, Ac2 crosses behind the MC, genuflecting behind the SD, who is in line with D. A figure of the movements pre-formation, and at formation are provided.

Figure 6: Position of Ac2 with Chalice Veil prior to Crossover

Figure 7: Ac2 and Sacred Ministers at Crossover

However, Ac2 might simply be alone in taking the long way, genuflecting in the center, and not lining up with the D. Ac2 then goes to the Gospel side of the altar to deliver the chalice veil, going around the bottom step to get there. He will help the priest "build the chalice" by giving him the veil. Once the chalice is "built," Ac2 proceeds to the credence table with the SD, genuflecting behind the SD when crossing the front of the altar.

Dismissal and Last Gospel, and Final Blessings inside the Sacristy
The Ac's do the usual cues that are expected of the faithful at this point. They remain in their places. During the Last Gospel, they will kneel at "In facto Caro est ...." Once this is complete, they will arise, get their acolyte candles, to process down the centre aisle with the crucifer between them. Th and BB should go first, followed by crucifer and Ac's, then torchbearers. They go until the are a short length away from the sanctuary, a length that gives enough room for the MC and clergy to complete the formation. Once they have reached this point, the whole party stops and turns to face the altar from their positions.

Figure 8: Exit Procession Positions Facing the Altar

When the Last Gospel is finished, and the last genuflection in the sanctuary has been done, the MC will come down with the clergy. All will genuflect at a given command except the crucifer (who does a slight head bow), and then everyone turns inward to face the entrance of the church and process out, and back to the sacristy in their formation.

Inside, they are to remain in position facing the crucifix, until P arrives to give a final prayer and blessing. After, you are finished, and can perform your clean up duties of the altar. 

Works Cited
"Acolyte." Wikipedia. Retrieved Feb 2014. <http://en.wikipedia.org/wiki/Acolyte>

Britt, Dom. Matthew. How to Serve in Simple, Solemn, and Pontifical Functions. 3rd ed. Tan Books and Publishers: U.S.A. 2008.

Crumly, Arthur. Serving at MISSA CANATA (The Acolytes at Missa Cantata. Retrieved Nov 2015: <http://arthurcrumly.blogspot.ca/2010/07/serving-at-missa-cantata-acolytes-at.html>

Fortescue, A., O'Connell, J.B., and Reid, A. The Ceremonies of the Roman Rite Described. Fifteenth Edition. Burn & Oates: London, U.K. 2009.

Haynes, Scott A. Traditional Latin High Mass Illustrated by Pictures. Biretta Books: Chicago, Illinois, U.S.A. 2009.

"Knights of the altar Handbook." Retrieved 27 Mar 2015.

Lynch, J.S.M. The Rite of Ordination According to The Roman Pontifical. 2nd Ed. The Cathedral Library Assocaition: New York, N.Y, USA. 1892. Retrieved Feb 2014: <http://archive.org/details/ritusordinationu00cath>.

Ryan, E. Candles in the Roman Rite. Romanitas Press: Kansas City, Missouri, USA. 2009.

The Archcofraternity of Saint Stephen. The Altar Server`s Handbook. Biretta Books: Chicago, Illinois, USA.

Version 1.0. Completed December 12, 2015. 

The Spirit's Sword: Prayer request

Taking a page out of Mark Shea's book, though without composition of a prayer, a prayer request, please. Read and Pray. Pax, Julian.

The Spirit's Sword: Prayer request: The response in the past to these has been nonexistent, but I am hoping this time someone will actually pray: My common law brother in law...

Highlight: Patheos Blogger Fr. Longenecker on Pope Francis' Latest Speech Against "Fundamentalists" from the Africa Plane Interview

Fr. Longenecker of Patheos, a convert priest from High Anglicanism, who is "Standing on [his] Head," a well balanced one, takes on the Pope's interview from the plane going back to Rome from Africa, when he made the "fundamentalist" comment, which has made numerous Radicals Misrepresenting Traditionalists be so blind to not accept this fraternal correction.

Listen to the better, more rational voices out there people, not those with vendettas against Holy Mother Church, and slick venomous words akin to the Devil's twisting of truths into wicked lies. See here:

http://www.patheos.com/blogs/standingonmyhead/2015/12/is-fundamentalism-a-sickness.html

But for those who wants the meat and potatoes version:

".... I agree. Fundamentalism is a sickness, but that depends of your definition of fundamentalism.

I’d say fundamentalism has several characteristics. First is an extreme literalism about religion and religious texts and teachings. This is also combined with legalism–in which adherence to the moral code and strict rules become the be all and end all of the religion. Thirdly, fundamentalism is also marked by a tendency to paranoia, blaming others and eventually scapegoating others. Fourthly, fundamentalism has a fortress mentality in which those on the inside are the true, right and righteous believers. Those on the outside are infidels, apostates, heretics, the damned and the lost. Fifthly, fundamentalism is, as a result of all this, an unhappy, frightened and often angry place to be.

OK. That’s done. Fundamentalism is a sickness...."

See the link for more. Oh, and those Lie-berals a.k.a. "progressives" are not given a free pass. Fr. Longenecker calls out their shenanigans too.

Pax, Julian.

Pope Francis is not Confusing ... He's Darn Right, and He's Consistent!!!

So the Radicals Misrepresenting Traditionalists are getting all confused over a statement Pope Francis Made about religious fundamentalists. They just don't know who he is talking about. Well maybe, just maybe, The Holy Father (and the RMTs) know absolutely who Pope Francis is talking about.

The "confusing" quote is what's being passed around and making these RMTs angry. It is this from media sources like the National Catholic Reporter:

""Fundamentalism is a sickness that is in all religions," said the pontiff. "We Catholics have some -- and not some, many -- who believe in the absolute truth and go ahead dirtying the other with calumny, with disinformation, and doing evil."They do evil," said the pope. "I say this because it is my church."

Well, the RMTs should not be angering themselves at others, especially Pope Francis, but rather take Pope Francis' words to heart.

Before we begin, let's clear up a couple of things:

The translation is incorrect, and other things were left out of the snippit being sent out online. 

The part where Pope Francis speaks, has been somewhat incorrectly translated, and things added that were not there. The full transcript, as seen here at Catholic World Report, shows it differently:

`` Fundamentalism is a sickness that exists in all religions. We Catholics have some, not just some, so many, who believe they have the absolute truth and they move forward with calumnies, with defamation and they hurt (people), they hurt. And, I say this because it’s my Church, also us, all of us. It must be combatted. Religious fundamentalism isn’t religious. Why? Because God is lacking. It’s idolatrous, as money is idolatrous. Making politics in the sense of convincing these people who have this tendency is a politics that we religious leaders must make, but fundamentalism that ends up always in tragedy or in crime, in a bad thing comes about in all religions a little bit.   ``

So guess what? He didn't directly call the lot of you evil. That's purposeful misquoting or misinterpretation.

Pope Francis was mainly answering a question in response to the terrorist attacks in France. The Fundamentalists were perhaps a part of it, but the end result was to answer the question.

The original question: "Philippine De Saint-Pierre, KTO (France): Holiness, good afternoon, you paid homage to the platform created by the archbishop, the imam and the pastor of Bangui. Today more than ever, we know that fundamentalism threatens the entire planet. We also saw this in Paris. Before this danger, do you think that religious leaders should intervene more in the political field? (Pope Francis asks for clarification) ...the religious “dignitaries,” bishops and imams?"

See the full quote above for Francis' answer.

Now onto business:

While Pope Francis was mainly responding to the reporters` question, spiritually speaking, HE`s damn consistent in his preaching, he IS talking about faith and morals, and yes he`s talking about your anti-Christian behaviour. He`s done it before many times, with similar or the exact same words. 

Funny, a little search of the old internet, connects material terrorism and religious fundamentalism, which he compares to spiritual terrorism:

".... In fact, those who spend their lives bringing reconciliation and peace are saints, and those who gossip are just “like a terrorist who throws a bomb and walks away”, destroying others while making sure they stay safe and sound, he said .... “This is an evil, this is a disease in our Church: to sow division, sow hatred, plant [what is] not peace, .... “Gossiping is terrorism because the person who gossips is like a terrorist who throws a bomb and walks away, destroying; they destroy with their tongue, they don’t make peace,” the Pope said....”

And this was all but a couple of months ago. The Paris attacks didn`t even happen until a couple of weeks ago. Eerie coincidence or foreshadow??? Only God knows. But no surprise he's said this message before.

More appropriately, Let's take a look back at this wonderful little Fervorino from the Casa Santa Marta back in April 15, 2013, appropriately titled, "Slander Kills":

"Slander destroys God's work because it is spawned by hatred. It is a daughter of the “father of lies” and wants to wipe out man and distance him from God ....  it wants to destroy God's work and is spawned by something very nasty... by hatred. And the person who generates hatred is Satan”. Falsehood and slander go hand in hand ....  "

_____________________________________

So yeah .... do these people have to ask who are his targets? It's a rhetorical question because they know the answer.

Pope Francis knows darn rootin` and tootin` well who he is addressing and he is consistent and intentional in his spiritual, fraternal correction.

Thing is, there's this Year of Mercy coming up in the Church. It might be best if the RMTs took some time out in this year to TRULY seek the Lord's healing mercy of their lives ... that is if they are not too spiritually blind to what the Holy Father is saying.

Oh, and to boot, their "Latin Mass heroes," the Society of St. Pius X (who consistently have partaken in slander and detraction against the Holy Father) can be accessed for valid and licit confession as of December 8 thanks to, who else, but Pope Francis granting them special privilege for that Sacrament, a la Matthew 16:19. That`s right, Pope Francis did that. And yet they accuse him of hating ``Traddies`` cause he is not making the Latin Mass the ``real`` Novus Ordo`` and he won`t just let the SSPX walk back into the Church uncontested. The message is behind their language.

Pax, Julian.

P.S. The whole `he does not kneel thing` is so incredibly stupid. He`s got health issues!!! Are you his primary physicians with his full medical chart and can therefore declare him free of arthritis and a clean bill of health to kneel? Or have you spoken directly to His Holiness and asked his straight out if he can kneel?

Now, if your mother grandmother was mostly or healthy, would you demand in a commanding tone for her to kneel before the tabernacle at a Church if she did not, or at the Liturgy of the Eucharist at Mass? Yeah I didn't think you would be that authoritarian to say yes. If you want to prove me wrong, by all means try it this Sunday and see what happens.

Almost there ... the Long Awaited Acolyte Altar Serving Post

Finally to come ... after a long awaited year in being in progress, my altar serving post on serving as an acolyte will be able to be released. I really dragged myself around to it.

Good thing, is it's about 90% complete. I just need to double check everything with my serving resources and maybe make a few more serving diagrams. Expect it in the next week or two to come out.

Other than that ... it finally will be good to get back to the first of my main goals of this blog. Pax.

Highlight: Terry at Abbey Roads Strikes Hard!!! The Latin Mass, Cardinal Burke, etc. Are Not THE Sole Solution to Getting Men to Mass

Hello Everyone,

I just caught a great post from awesome blogger Terry Nelson at Abbey Roads. Today, he reflects on his daily morning Novus Ordo Mass as well as his past, and tells the reader about what attracts men to Mass. I repost the following post below, with bolded highlights and my red colour commentary. Pax, Julian.

Thursday, November 19, 2015

Men at church ...

Seemed like old times.

The first parish I ever registered at was St. Olaf in Downtown Minneapolis - that was in the 1980's.  I was able to make it to morning Mass there today - the first Mass at 7 AM.  Fr. Kennedy celebrated the Mass - seemed like old times because he was newly ordained when I first started going there way back when, for adoration on Thursdays.  That was the olden days in the early 1970's - shortly after my conversion, when hardly any church still had exposition all day - which was usually on Fridays - as at Assumption in St. Paul.  Fr. Kennedy always had the reputation of a more 'liberal' priest but I always found him orthodox in homilies and confession.  This morning it could have been the Pope giving the homily ... it was excellent. [Get it you Pharisees? This supposed "liberal" priest may not be that cookie cutter Cardinal Burke priest you want, but when it comes to the essentials of the faith including MASS, he says the black, and does the red. While it's great to bring priests to further orthodoxy with kindness and encouragement, we should shut up if they are "doing their duty" and not scandalizing the faithful.]

Notably, the chapel was fairly full for such an early Mass, mostly businessmen in their 30's or 40's, a few older guys, and what seemed to be downtowners - people who live someplace downtown.  Like I said - there were mostly men.  Everyone knelt for the Eucharistic prayer and at the Agnus Dei.  After communion I don't know what happened.   I mention this because there is a lot of talk that men don't go to Mass.  Just because men were at Mass this morning - and most likely every morning noon and evening at St. Olaf, doesn't mean that observation is wrong of course - but it does indicate to me that men really do go to Mass.

Mass this morning was not effeminate.  Fr. Kennedy is a 'manly man' and a serious minded priest and Mass was celebrated according to the rubrics.  The men at early Mass seemed like manly men as well.  I wasn't on watch there, but I took in the crowd.  I prayed and participated in Mass - I simply noticed who was there, what was going on, aware of my surroundings - not looking for errors or lack of formality.

St. Olaf

Here's the deal.

I think.

Men go to Mass when they believe, when their faith is living, when Mass is straight forward - and straight plays a big part in that - like honesty.

It seemed like old times to me - the daily Mass goers downtown have a living faith - they are not there because of an obligation, nor does their faith depend on the person of the priest - downtown churches get a variety of substitutes during the week.  Downtown parishes host a huge diversity of persons.  It's a microcosm of the Church I think.  It's as different from my rich parish in South Minneapolis, as my parish is to the FSSP parish in North Minneapolis, or the traditionalist 'Remnant' parish in South St. Paul.

There is a distinct freedom of spirit in a living body. 

Love casts out all fear.

Years ago when I got caught up in the fear mongering which trails ultra conservative trad-minded Catholics, I ran into a priest at a store I worked at and he asked, "What the hell happened to you?"  He asked in passing because he was in a hurry to get out of the store we were in, and I laughed and said, "What?"  I just thought he meant I'd gotten a bit older or something.  But now I know what he meant.  He assumed I'd gone 'back' - that I was one of those people who wanted everything to go back to tradition.  I never had.  But I worked in a milieu he associated with the St. Agnes cult he had warned me years ago to avoid.  And there I was.

I haven't seen him since, but I'd like him to know nothing happened to me.  I'm just fine.  I never rejected Vatican II or the Ordinary Form of Mass.  This morning reminded me of all that.

I kind of think most men don't go to Mass because they don't like church-lady-talk, Mass chat, coffee and donuts gossip.  They're not into the Fellini ecclesiastical fashion show of vestments, and grand style.  Some may like it - some may not. [Get it guys and gals? We don't want stupid cutesy social hours or crap on the altar, that belittles the Holy Mass. Listen, a parish social every month or so is not bad for getting to know your parishioners and see old friends, and it's great to BOOST community, but that should not be a primary focus with a falsely misleading label of "evangelization" slapped on it. Other Christian churches have those too, and they attract more converts and ex-Catholics, so something is there beyond the socials. 

At the same time, those of you who love liturgy and the Latin Mass too much, you think that ALL people will go nuts over the smells and bells, and cappa magna worn by prelates like Cardinal Burke et al? No. You have missed the point, as described above. It's the NO NONESENSE, clear teaching of the faith as part of the Liturgy that attracts people to Mass, especially men, NOT SOLELY the things they see or the prelates wear. Most people don't give two cares about the cappa magnas and stuff. They are not liturgy freaks like some of you. Get thisin your mind: FEW PEOPLE CARE ABOUT VESTMENTS, SPECIFIC PATTERNS, CAPPA MAGNAs, ETC. 

Now, this doesn't mean that we should have those ugly spaceship/barn churches with vestments and banners that look like they were designed by middle school children, and were maybe fine in our school years. We should at least have proper gear and wares and such that respect the liturgy at its basest level.

The main point is this: BALANCE. Not too disgusting, and not too much femininely designed gear and events at Mass an in the Church, but not the other extreme of pompousness and everything dressed up like the Palace in Versailles. Neither extreme attracts people, especially men to the Church.]

In my neighborhood, a lot of guys stopped going to church because of the bishop scandal - which included gay priests and teen boys, adulterous priests and parish secretaries and or female penitents, as well as billions of dollars of payouts in legal funds.  That erodes trust - one guy down the street will probably never step in a Catholic church again.  I also don't think most guys are all that interested in talk show apologists, dressed up in safari outfits, or talking like post-game wrap-up commentators. [Now this is interesting. Part of what has gotten people back to a sense of the Church and Mass, that is, those who are "on fire" for their faith, IS professional apologists, such as Keating and his Catholic Answers, and these speakers such as Scott Hahn, Jimmy Akin, Matthew Kelly (who is Australian, and the one I am assuming Terry is pointing out,) Tim Staples, etc. I think that Terry is partially wrong in his assessment. He might be right in that it's not bringing in the Masses, but to me these speakers have contributed to helping establish the "New Evangelization" generation base that now is starting to do ministry in the Church. CONVERSION EN MASSE???? No, that's what I agree on with Terry. I do not agree with his statement flat out and it needs qualifiers or re-wording.] Going after men doesn't need to involve chest bumps and back slapping stereotypical imitations of successful mainstream media pop-culture marketing.  I don't think you have to try to sell men on masculinity with another spokesman in lace and red satin talking about how feminized men have become. [Here I think Terry is tackling the two extremes of Bishop Robert Barron and definitely Cardinal Raymond Burke, who in the blogosphere is famous (or notorious???) for that interview about the man crisis in the Church. With +Barron, the focus is on products, popular advertisments, videos, etc. He is in no way doing the bro-fist or the chest bumps or trying to speak like a teenager, but I get Terry's point. 

As for ++Burke, Terry is 200% correct. The way that the Radicals Misrepresenting Traditionalists worship the lace and cappa magna loving prelate who does Pontifical Masses, is sickening. Isn't there a passage in Scripture about NOT worshiping Princes in the Church or society??? Furthermore, it is clear in ++Burke's interviews and the sides he has taken not only on Church issues, but on other personal "Trad Issues," (e.g. Catholics suing Catholics, Men in the Church,) that they are the Radically Traditionalist side in favour of that, with no proper evaluation and balanced analysis of all sides and information on those matters. ++Burke sadly is doing no favour to Traditionalists, and clearly his reputation for what he is doing has earned him a ticket out of the Vatican's inner circle, and he will NEVER become Pope as long as he lives with the Post-Vatican II generation of current Cardinals (I am confident in that.) If anything, yes he ++Burke has been blunt on the issues at hand, but he has done so in a way that he will never gain the trust of the regular Catholic populace and his fellow clergymen, and even more so he is creating an atmosphere of distrust of the Papacy, one whereby those who are "orthodox" may be spiritually tempted in their admiration of the Cardinal (despite HIS blunt upholding of Catholic doctrine, which we can give HIM the benefit of the doubt) to rebel against Holy Mother Church and self-schism one's self to Hell lest they die. Also, like the issue of the fancy lace and clothes issue above .... people have been trained in Modern Catholic society to scoff at that stuff. Benedict got away with it being the Pope, but with Francis in charge, it's back to normal. Again ... most NORMAL people, NOT those in love with the Latin Mass, do NOT CARE about fancy vestments. The association of that with a "disappointed" , Francis-clashing prelate, gives a BAD reputation, and most Catholics will NOT be motivated by ++Burke to think positively of the Church, or of even the Novus Ordo Mass. Nevermind the Latin Mass, which he does frequently, so the TLM gets even more unfair knocks thrown its way.]

I might be wrong - but I don't think evangelization is the same thing as marketing. 

This anti-Pope thing is so not going to attract more men to Mass either.  Talking about the pope and the church in political terms doesn't work.  I think most ordinary guys think this pope is great.  I know non-religious people do.  I'm no expert - just speculating here. [Men are just plain sick of politics interfering with the Church, from the top above, even down to the local parish level. I currently have fully disassociated with one parish, and mostly with another, because of this garbage. However the RMTs also ruin things by lashing out against Francis, when he is clearly NOT committing heresy. If people cannot even respect their highest leader, the one who is supposed to be the Vicar of Christ on Earth with HIS divine authority in matters of faith and morals, then why bother even being a part of the Church? They can get all that in their own religion or local community Christian church of whatever denomination.]

I don't know.  Like I said, I'm probably wrong. [No Terry, You are quite right about all this. It's the sick RMTs that do not get it. You have gladly spoken on behalf of the normal, Catholic man. It was raw, true, and from the heart and proudly expressed the TRUTH of the matter.]

It was good to experience downtown again - I miss it in a way.  I realized something did happen to me - in some ways, I am different today.

BTW - I never resign St. Olaf's, just stopped going downtown, and they stopped sending me newsletters.  I was actually 'involved' with the parish - unusual for me because I don't usually get involved with church people.  The people I knew weren't there this morning, and so I expect everyone has moved on or away.  Nothing stays the same.  You can't go back.

I'm just a single Catholic man.

This may be the appropriate to replace a comment from an earlier post discussing Pope Francis.  Today I realized not everyone has a negative opinion of him - thanks be to God.

Yesterday I wrote: I must be an idiot - I just don't see Francis abandoning Catholic teaching. I see him as consistent with his predecessors - a lot more frank and talkative, to be sure, but I do not feel my faith is in the balance because of him. Actually when he calls out Pharisees and the hypocrites I've taken it to heart - I totally accuse myself. If it wasn't so indiscreet to do it, I would proclaim my sins online - just to prove it. Rather than feel put down by the Pope, I feel his call to repentance and reconciliation - to drink deeply at the font of Mercy. I'm not just saying that either.

"If a good man reproves me, it is kindness."

My first waking thought every day is prayer - it is hours later that I even check online - my spiritual life comes first.  Neither do I check what the pope has said every day.  It isn't my first priority. I avoid those who 'report' on what he said, or how he said it. I believe only what is confirmed by Vatican authority, and if I don't understand it, it isn't for me.

I understand that a priest or director may have need to know what he said, what he meant, to refute what gossip media reports, so I pray for priests.

Personally, I just keep thinking that finally I have a pope, a father who understands me - who understands the outsider - the freak. I don't have to try to fit in with any faction because he welcomes the stranger. [BAM!!!! Pope Francis' mission IS Working!!!! The Church is for everyone, you purist prudes! Christ's Church is Catholic, meaning universal, that includes the freaks! No we don't condone their sins, but we bring them in to give them a greater light in their lives!!! ] 

If I feel like that think, of all the people who feel excluded from the Church now feel. Think of all the ordinary people who don't identify with the liturgical class wars and politics. There is hope after all for all the prodigals - while our elder brothers grumble because they have always been good and never wasted their lives on prostitutes.

I can't make excuses for the pope or church people - so that is not my intention here.  

I've been steeped in sin since birth - so I dare not try to instruct anyone.  Pay no attention to me.

I've always taken my cues from the Church - especially the Pope - be it Francis, Benedict, JPI and II, Paul VI and so on.

It's none of my business who is or who is not in church, any more than it is my business or under my control, who goes to communion or who does not go to communion.

I only have to make sure I go to Mass and I'm able to receive.

Highlight: Arnobius of Sicca Has His Head on Straight about the France Terrorist Attacks!

Hello Everyone,

Time to display something somewhat more better on Servimus. Better in that it isn't an in your face grave warning with demonic warning stuff in it, though my warning from my last post was necessary and a help to the Latin Mass Society of Canada.

Allow me the pleasure to highlight a posting from Arnobius of Sicca, who best speaks about the proper Catholic conduct to approaching the terrorist attacks on France, instead of the bloodthirsty ramblings of Radicals Misrepresenting Traditionalists who want to justify mass genocide on the Muslims, just like ISIS.

As usual, I will boldface important points of note. The font was pasted in plain text and put in my usual "quoting" font of "courier," as straight cut and paste blocked some of the writing above.

Pax, Julian.


Saturday, November 14, 2015

If We Compromise Our Own Morality, We Become Like Them

The terrorists attacks in Paris were a terrible thing. That is undeniable. It also seems we cannot put off the task of opposing ISIS any longer. It seems nobody is debating these things. Even the Holy Father has condemned these attacks. [So stop calling the Holy father a pacifist and a weakling or heretic, or implying such if not directly written. The "Piecemeal World War III" comment IS his condemnation and his call to face this moral evil.]So we’re all on the same page that what we are discussing. But I am seeing some of my fellow Catholics say things that seem to indicate that they think that the fact that these terrorists have done evil means we can do anything we want to them and it will be justified. [a.k.a. "Justifiable killing."] We must realize that any military response to these terrorists requires us to behave according to our moral beliefs about war. That’s common sense. If we decide “anything goes,” then we really have nothing to say to the terrorists who already use “anything goes” as their tactic. 

The Catholic Church has a lot to say on the topic of Just War:

2309 The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time: (2243; 1897)
— the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
— all other means of putting an end to it must have been shown to be impractical or ineffective;
— there must be serious prospects of success;
— the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition.
These are the traditional elements enumerated in what is called the “just war” doctrine.
The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.

Catholic Church, Catechism of the Catholic Church, 2nd Ed. Washington, DC: United States Catholic Conference, 2000), 556.

The Compendium of Social Doctrine of the Church, says something very similar:

500. A war of aggression is intrinsically immoral. In the tragic case where such a war breaks out, leaders of the State that has been attacked have the right and the duty to organize a defence even using the force of arms. To be licit, the use of force must correspond to certain strict conditions: “the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave and certain; all other means of putting an end to it must have been shown to be impractical or ineffective; there must be serious prospects of success; the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition. These are the traditional elements enumerated in what is called the ‘just war’ doctrine. The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good”.

If this responsibility justifies the possession of sufficient means to exercise this right to defence, States still have the obligation to do everything possible “to ensure that the conditions of peace exist, not only within their own territory but throughout the world”. It is important to remember that “it is one thing to wage a war of self-defence; it is quite another to seek to impose domination on another nation. The possession of war potential does not justify the use of force for political or military objectives. Nor does the mere fact that war has unfortunately broken out mean that all is fair between the warring parties”.1052

Catholic Church, Compendium of the Social Doctrine of the Church Vatican City: Libreria Editrice Vaticana, 2014).

As I see it, the damage caused by ISIS is certain, lasting and grave. Other means of preventing the evil do have been shown to be ineffective. The only debatable issue seems to be over whether we can have serious prospects of success (as opposed to a quagmire). If we’re going to do this, we need to be committed to doing it right, as opposed to leaving a land in ruins only to have to do it all over again in 10 years time.

But, even though we have what looks like a just cause for a war, in my opinion, we are not permitted to conduct that war in a way which produces evils worse than whatever is to be eliminated. We are not permitted to sow indiscriminate destruction with the intent of wiping out all the terrorist leaders and fighters. While accidental killing of the civilian may be unavoidable, we must conduct ourselves in such a way as to avoid it as much as possible. If it ever becomes the goal of the attack, or happens because we are indiscriminate on our part in carrying out the attack, the action is not justified, but is evil instead.

That means we have the responsibility to undertake any military action in such a way that we do not act to punish the innocent along with the guilty. While it seems to me, we have the just cause for starting a war, our obligation continues in our conduct at war and how we handle the post-war. We’re not free to turn these places into a wasteland or a nuclear slag pit and then go on our way, leaving the survivors to dig their own way out. We’re not free to target all Muslims or all Arabs for the sins of some. Our strategy has to have a just purpose for war, a just behavior in war and a just conclusion at the end of the war.

So let us be aware of this obligation as we speak out about this vile act of terrorism and call for our leaders to act. Let us make sure that our actions reflect our beliefs and do not assume that we are now free to use any and all means in response.

___________________________

For the reader’s consideration, here is what St. Thomas Aquinas has had to say about Just War:

First Article
Whether it is Always Sinful to wage War?
We proceed thus to the First Article:—

Objection 1. It seems that it is always sinful to wage war. Because punishment is not inflicted except for sin. Now those who wage war are threatened by Our Lord with punishment, according to Matth. 26:52: All that take the sword shall perish with the sword. Therefore all wars are unlawful.
Obj. 2. Further, Whatever is contrary to a Divine precept is a sin. But war is contrary to a Divine precept, for it is written (Matth. 5:39): But I say to you not to resist evil; and (Rom. 12:19Open in Logos Bible Software (if available)): Not revenging yourselves, my dearly beloved, but give place unto wrath. Therefore war is always sinful.
Obj. 3. Further, Nothing, except sin, is contrary to an act of virtue. But war is contrary to peace. Therefore war is always a sin.
Obj. 4. Further, The exercise of a lawful thing is itself lawful, as is evident in scientific exercises. But warlike exercises which take place in tournaments are forbidden by the Church, since those who are slain in these trials are deprived of ecclesiastical burial. Therefore it seems that war is a sin in itself.

On the contrary, Augustine says in a sermon on the son of the centurion (cf. Ep. ad Marccl., cxxxviii.): If the Christian Religion forbade war altogether, those who sought salutary advice in the Gospel would rather have been counselled to cast aside their arms, and to give up soldiering altogether. On the contrary, they were told: ‘Do violence to no man; … and be content with your pay.’* If he commanded them to be content with their pay, he did not forbid soldiering.

I answer that, In order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior. Moreover it is not the business of a private individual to summon together the people, which has to be done in wartime. And as the care of the common weal is committed to those who are in authority, it is their business to watch over the common weal of the city, kingdom or province subject to them. And just as it is lawful for them to have recourse to the sword in defending that common weal against internal disturbances, when they punish evil-doers, according to the words of the Apostle (Rom. 13:4Open in Logos Bible Software (if available)): He beareth not the sword in vain: for he is God’s minister, an avenger to execute wrath upon him that doth evil; so too, it is their business to have recourse to the sword of war in defending the common weal against external enemies. Hence it is said to those who are in authority (Ps. 81:4Open in Logos Bible Software (if available)): Rescue the poor: and deliver the needy out of the hand of the sinner; and for this reason Augustine says (Contra Faust. xxii.): The natural order conducive to peace among mortals demands that the power to declare and counsel war should be in the hands of those who hold the supreme authority.

Secondly, a just cause is required, namely that those who are attacked, should be attacked because they deserve it on account of some fault. Wherefore Augustine says (Q. X., super Jos.): A just war is wont to be described as one that avenges wrongs, when a nation or state has to be punished, for refusing to make amends for the wrongs inflicted by its subjects, or to restore what it has seized unjustly.

Thirdly, it is necessary that the belligerents should have a rightful intention, so that they intend the advancement of good, or the avoidance of evil. Hence Augustine says (De Verb. Dom.*): True religion looks upon as peaceful those wars that are waged not for motives of aggrandisement, or cruelty, but with the object of securing peace, of punishing evil-doers, and of uplifting the good. For it may happen that the war is declared by the legitimate authority, and for a just cause, and yet be rendered unlawful through a wicked intention. Hence Augustine says (Contra Faust. xxii.): The passion for inflicting harm, the cruel thirst for vengeance, an unpacific and relentless spirit, the fever of revolt, the lust of power, and suchlike things, all these are rightly condemned in war.

Reply Obj. 1. As Augustine says (Contra Faust. xxii.): To take the sword is to arm oneself in order to take the life of anyone, without the command or permission of superior or lawful authority. On the other hand, to have recourse to the sword (as a private person) by the authority of the sovereign or judge, or (as a public person) through zeal for justice, and by the authority, so to speak, of God, is not to take the sword, but to use it as commissioned by another, wherefore it does not deserve punishment. And yet even those who make sinful use of the sword are not always slain with the sword, yet they always perish with their own sword, because, unless they repent, they are punished eternally for their sinful use of the sword.

Reply Obj. 2. Suchlike precepts, as Augustine observes (De Serm. Dom. in Monte i.), should always be borne in readiness of mind, so that we be ready to obey them, and, if necessary, to refrain from resistance or self-defence. Nevertheless it is necessary sometimes for a man to act otherwise for the common good, or for the good of those with whom he is fighting. Hence Augustine says (Ep. ad Marcellin.): Those whom we have to punish with a kindly severity, it is necessary to handle in many ways against their will. For when we are stripping a man of the lawlessness of sin, it is good for him to be vanquished, since nothing is more hopeless than the happiness of sinners, whence arises a guilty impunity, and an evil will, like an internal enemy.

Reply Obj. 3. Those who wage war justly aim at peace, and so they are not opposed to peace, except to the evil peace, which Our Lord came not to send upon earth (Matth. 10:34). Hence Augustine says (Ep. ad Bonif. clxxxix.): We do not seek peace in order to be at war, but we go to war that we may have peace. Be peaceful, therefore, in warring, so that you may vanquish those whom you war against, and bring them to the prosperity of peace.

Reply Obj. 4. Manly exercises in warlike feats of arms are not all forbidden, but those which are inordinate and perilous, and end in slaying or plundering. In olden times warlike exercises presented no such danger, and hence they were called exercises of arms or bloodless wars, as Jerome states in an epistle (cf. Veget.,—De Re Milit. i.).

(STh., II-II q.40 a.1) 

 Thomas Aquinas, Summa Theologica, trans. Fathers of the English Dominican Province (London: Burns Oates & Washbourne, n.d.).

SERIOUS AND GRAVE WARNING!!! ANTHONY PERLAS WITH SICK FETISH FOR LATIN MASS SYMBOLS ABUSES NAME OF LATIN MASS SOCIETY OF CANADA!!!

All involved in attending or participating in the Latin Mass. Please Read! Important warning of mentally ill or possible, demonically possessed, Anthony Perlas, fraudulently representing Latin Mass societies in USA and Canada.

Normally I do not delve into the darkest recesses of the (anti Church, Christ, Gospel, etc.) areas of Latin Mass culture that threaten to misrepresent he EF. I leave that to the Radicals Misrepresenting Traditionalists usually. However, I must agree with them on this occasion, as it seems a really sick, perverted, and in my opinion, possibly demonically possessed or drug-addled (or both?) individual is fraudulently posing himself and others as a "Latin mass society" in the USA and Canada. I wouldn't care about this, but because this has a strikingly similar name to a sincere society in Canada, an official chapter of Una Voce International, I must warn all of you NOT to allow Anthony Perlas to suck you into his gateway to Hell, disguised as a Latin Mass society. Thanks to Fr Z, I now realize this spiritual threat even extends into my country. 

The story is as follows: In the last couple of years, an individual named Anthony Perlas, became involved with a Latin Mass parish in Los Angeles, California, USA, under the pastor ship of Fr James Fryar. Said individual Perlas, even began receiving altar serving instruction here.

Eventually, Perlas began to expand into actual audio/visual media with a weekly rosary, and eventually even had the assistance of other men in private Catholic Media (even some of those I consider RMT bloggers) participate.

Things went well until recently, when Perlas created a webpage titled the "Latin Mass Society of the United States and Canada" webpage. I will not lead you there as contained within are vile perversions of the symbols of the Catholic Faith and Latin Mass, being adorned on models in pornographic photo shoots. Further, as identified on a picture on Fr Z's warning posts, the major symbol contains small but noticeable, inlaid swastikas in the logo, which of course speaks to Neo-Nazi worship.

Now, why should we be aware of this unwilling (or possibly, willing?) servant of evil? Here's why he is NOT in anyway, shape, or form, representing the Latin Mass, but rather the works of Satan:

1) As revealed by Steve Skojet on 1Peter5, in conversation on social media, this individual has believed that a Seraphim revealed itself to him by name. Perlas calls the seraphim(s) Seroptia. In our Catholic belief, we never are allowed to know the name of our angels, save those revealed in Scripture (the 3 archangels.) Revelation of a name is in fact a sign the fallen "angel" or even the daemon is really a servant of Satan.

2) Identification or glorification of Nazi-ism, and its ideals are absolutely contrary to the Catholic Faith. E.g. Genocide, subjective acknowledgement of human dignity and respect limited to certain creeds or religions, etc.

3) Pornography. Mortal Sin, and part of the deadly sin of Lust. Plain and simple.

4) True practitioners of the Catholic Faith, never mind the Latin Mass, would never consistently engage in such virile crimes of morality which are mortal sins against Christ. My point is not to ignore those rightfully deserving of my RMT title, or are hypocrites who attend the Latin Mass and commit immoral or Satanic behaviours with the TLM as a shield, but rather that these things are contrary to the Catholic Faith.

Here is where all the above applies to Canada. In Canada, the official lay man's Latin Mass association, Federation International Una Voce (FIUV), is represented by two officially listed chapters (possibly 3, however the website has not updated this yet.) The two chapters are the Vancouver Traditonal Mass Society, and the Latin Mass Society of Canada (LMSC.) The latter has its base city being Ottawa, Ontario. I covered the LMSC in one of my posts announcing Last year's Sacred Heart Mass for the St. Patrick's Gregorian Choir.

Both chapters, can officially represent the FIUV in Canada, and according to FIUV's laws, use the FIUV's official logo and title "Una Voce." Any sub chapters cannot use the logo and/or name "Una Voce" unless the official chapter of FIUV in their country, has a constitution that extends to sub-chapters. Anyone else doing so legally abuses the name and/or logo Una Voce and its intellectual property, misrepresenting them.

While the LMSC has no official webpage yet, they do have a Facebook account. This fact makes it even more dangerous that Perlas is misrepresenting the Latin Mass and this society. So when people are looking for the Latin Mass society of the UK or Canada, they will encounter Perlas' fraudulent site and see his pornographic photos and heretical ramblings. Innocent believers will then get sucked into becoming a part of the Devil's snares and even his acts.

Therefore, on this side of the border in Canada, let me be the first to forewarn all readers of the following:

Although I, Julian Barkin, sole author of the Servinus Unum Deum website, in no way officially represent any parish, society, charity, or official Latin Mass society/organization, I hereby for the sake of all laity and Latin Mass organizations in Canada, especially for the Latin Mass Society of Canada, (and thus, Federation International Una Voce,) solemnly declare and warn, that the "Latin Mass Society of the United States and Canada" run by Anthony Perlas and associates, has ABSOLUTELY NO affiliation to any parish, society, organization, apostolate, website, etc. affiliated with the Latin Mass, in the country of Canada. Any affiliation with Perlas and his site, and the content within, is spiritually grave, and will expose you to moral and possible, demonic evil. 

Finally, let me also share the extent to what association with these kinds of individuals involves, from similar experience. It may also give you insight as to what and why this man is acting the way he does.

A good share of us key players in the Latin Mass in Toronto, used to work with an individual who would assist the Latin Mass via altar serving and web/social media. Unfortunately, this individual had a history of drug abuse tied to his youth, and personal problems that gave him an unnecessary cross. Although this individual likely has a genius IQ, his past drug use may have altered his application of such IQ.

When he started out, his efforts were genuine, and he became a central assistant in his home parish. He even helped create a website for his parish, using computer skills so few people (save programmers and those who study web design/database) have.

However as time proceeded, first he became the unfortunate target of the RMTs, in his efforts to reach out to people. However, the way in which he would communicate, with incessant, non-logical and incoherent, lengthy emails, did nothing in his favour to alleviate the situations. This grew worse when he got into e-mail and Facebook discussions/arguments over certain things with myself and others who were involved in the Latin Mass. Furthermore, this individual had trouble finding work, or even reused to seek even minimal-wage labour.

The end result was that he eventually angered many people in the community, even other parishioners who extended their hand, homes, or wallets out to him. Finally, after approximately 2.5-3 years of this behavior, both his priests (one doing the TLM) desperately tried to intervene, only to be rebuffed at every instance. The worst I witnessed which is publicly viewable as a lengthy audio recording, should you search the individual`s name and look for mp3 audio files, even has the individual speaking heresy (possibly under the influence of drugs in that period) , as well as admitting seeing hallucinations with skulls while hanging at a friend's place. With all efforts exhausted, at this individual was banned from his parish, and moved to another city, totally unrepentant of his actions.

My main point is this. These individuals do need our mercy and assistance. They have major problems in their lives such as drug abuse and maybe even, exposure to the demonic. Unfortunately, these individuals, without sufficient drug treatment and/or exorcism, wreak havoc on others physical and spiritual lives. Yes we are to exhaust our efforts to accommodate these individuals and `walk with them to Emmaus` as much as we can, but should they be resilient and unwilling to work on bettering themselves spiritually, and go down the path of self-destructive behaviour such as this, the end result is a lot of what I`ve described in my case, as well as Perlas. Worse, via the ``mercy`` route, one without seeking spiritual and material justice, these individuals eventually become occasions of sin to themselves and to others. Thus, we must dissociate from them, having done all we can. Actions, such as those of Perlas, are the end result. Drug induced or not ... these actions are of the Devil.

Therefore everyone, please send this out to all your friends and family if they have ANY association with the Latin Mass, especially in Canada. Also, if you are a member of any Latin Mass society, group, parish, etc. then please post this on your blog or website or bulletin, etc. Please just quote me as the source you found the information from, or if you choose one of the other links (e,g. Fr. Z, Skojet at 1Peter5,) please say their webiste or name as the source.

Pax Tibi Christi, Julian Barkin