One Un-Confessed Mortal Sin

Margaret Galitzin

In fifth grade I was fortunate to be in the class of Sister Margaret Mary, who told us this exampla when we were studying Confession in Religion class. It was one of those stories that remained with me always.

Today, I imagine, many progressivist wouldn’t like this exempla – too negative, too scary – you know all the protests. But I can attest it did me much good, so let me share it with TIA readers.

Link below:

A Solic Ortus Cardine: Latin Christmas Hymn

This hymn can be found on Tradition in Action:


A Solic Ortus Cardine is a devout Latin poem celebrating the birth of Our Lord. With pious reverance and poetic paradox the singer meditates on Our Lord’s Incarnation within the immaculate temple of the Blessed Virgin Mary. At His coming in humility at the manger in Bethlehem Our Lord, who sustains and feeds even the loweliest creature, suffers cold and hunger. He who is the King of Kings and Almighty Creator of all the universe condescends to walk amongst sinful men, living and dying so that we may be redeemed by Him.

A Solic Ortus Cardine is an ancient 5th century poem hymn. It was composed by Coelius Sedulius, and is here sung by the Queen’s College Choir.

Please, Don’t Call Protestants Christians

(The partial article below can be read in full at the link at the bottom of this post.)

written by: Marian T. Horvat, Ph.D.

It is very common today to hear Catholics call a Protestant “a Christian,” or even, “a good Christian.” In the United States, it was already a practice before Vatican II because of the tendency of American Catholics to accommodate Protestantism, whose tonus dominated the social and business spheres. Then, there was the question of adaptation as prominent Protestants joined the Catholic faith, or Catholics entered into marriages with Protestants. It was just easier to call everyone “Christian.” Supposedly it underplayed differences. It was meant to create the impression that Catholics and Protestants were cousins in one big, happy family. Pope Leo XIII condemned this tolerance toward Protestantism under the name of Americanism, the heresy of Americanism, to be more precise.

KEYSOur Lord delivers the keys of His Church to St. Peter
Pietro Perugino, 15th century, Sistine Chapel

After Vatican II, needless to say, the practice of calling Protestants Christians has snowballed, with the official conciliar documents assuming this same impropriety. Hence, the Holy See, Prelates and priests have made its use as widespread as possible. Accommodation to Protestantism in our days has reached such a point that some Catholics, to distinguish between Catholics and their Protestant “separated brethren,” call themselves Catholic Christians. A redundancy if I’ve ever heard one. Only Catholics can be true Christians. No one who dissents from the Roman Catholic Church can be a Christian. The terms are synonymous.

Every time I hear the term Christian used for Protestants, I cringe. [emphasis, mine.] Its usage clearly nourishes a trend toward a dangerous religious indifferentism, which denies the duty of man to worship God by believing and practicing the one true Catholic Religion. ….

Read more at Tradition in Action:

SSPX & Dialogue Masses

Letter found on, Tradition in Action from a reader:


SSPX Promoting Dialogue Mass

Regarding your series on the Dialogue Mass by Dr. Carol Byrne.

The biggest promoter of the Dialog Mass in the post-Vatican II period has been the SSPX founded by Archbishop Marcel Lefebvre. This Mass has been the norm in the French chapels of this Society for a very long time, and is now becoming commonplace in all the other countries where the SSPX operates.

It just does not make sense to me to hear a congregation mechanically responding in Latin at a Mass which Fr. Faber described as the greatest thing this side of heaven.

The Dialogue Mass has damaged the Mass!

Yours faithfully,



Adrienne says: They have an ongoing series there why dialogue masses are not good. I agree with them. God help us.

see also:

Pope Pius X’s aim was to reform Gregorian chant, not active participation @ Tradition in Action.


Pius X Did Not Call for ‘Active Participation’ in Liturgy II

>>>Reblogged from:

Note: This is part II of I, II, & III parts – and ,ore yet to be written. Go to the link above for these 3 and more soon.


Dialogue Mass – II
Pius X Did Not Call for
‘Active Participation’ in Liturgy


Dr. Carol Byrne, Great Britain
Discrepancies between the Latin and vernacular texts of TLS


In the last article we pointed out discrepancies between the Italian and Latin versions of Pope Pius X’s motu proprio, Tra le Sollecitudini (TLS), mentioning that the word “active” had been added to the Italian text to describe the participation of the laity.

Here we shall deal more closely with the Italian version of TLS published in the Acta Sanctae Sedis in relation to the authentic Latin text and show how, on the crucial issue of the participation of the faithful in the liturgy, they diverge in meaning. Clearly, they cannot both represent the mind of the Pope.

Let us examine § 3 of the Latin version, which indicates Pope Pius X’s intentions. It says in a few succinct words that Gregorian Chant, transmitted by tradition, is to be fully restored to the sacred rites: Cantus gregorianus, quem transmisit traditio, in sacris solemnibus omnino est instaurandus.

It then goes on to explain why Gregorian Chant should be given back to the people, so that in particular the Christian faithful may once again, in the custom of their forebears, participate more ardently in the liturgy: Praesertim apud populum cantus gregorianus est instaurandus, quo vehementius Christicolae, more maiorum, sacrae liturgiae sint rursus participes.

Now, we shall examine the pitfalls of having a document in the vernacular (both Italian and English) and the misconceptions that can arise because of faulty translations.

“By the people”

TLS says that Gregorian Chant should be restored nell’uso del popolo (for the use of the people) in the liturgy. It does not specify which people or for what purpose – singing or listening – they are to use the Chant. Even worse, the English version states that the use of Gregorian Chant by the people is what the Pope intended. The underlying suggestion made by these vague and generalized paraphrases is that “the people” means the whole congregation and that the Pope wanted them all to join in the Chant.

But that is an assumption that is not supported by the Latin text, which states that Gregorian Chant is to be restored apud populum, i.e., among or in the presence of the faithful; in other words, in the churches. The Pope had already expressed this idea in his Introduction: ubi Christicolae congregantur (there where the Christian faithful gather).

Apud is a preposition that indicates proximity or geographical location and cannot be translated by a phrase indicating instrumentality, as in something done “by the people.” In saying that Gregorian Chant should be restored to the people, the Pope gave no indication in this passage or elsewhere in the document that he wanted it to be sung by all the faithful.

“Active participation”

The problem revolves around the interpretation of “participation” of the laity in the liturgy as understood by Pope Pius X. Whereas the noun participatio is used on its own in the Latin version, the Italian translation of TLS exceeds the bounds of equivalence by adding the word “active”: “partecipazione attiva” to it. This happens several times, even though there is no equivalent of “active” in the Latin text.

active participation
Active participation in singing has become the norm in Catholic churches

As accuracy is of primary concern in order to ensure that translations convey the full meaning of the original, it cannot be assumed that the drafter of the Latin version felt no need to include the equivalent of “active” on the grounds that this was implied in “participation.”

(Incidentally, the Italians were the first to translate pro multis in the Words of Consecration by “for all” on the assumption that “for many” implied “for all,” but this was an erroneous assumption that led to a misunderstanding of the nature of the Holy Sacrifice of the Mass.)

No part of the Latin version of the motu proprio indicates that the Pope envisaged an “active” role for the congregation. Paragraphs 12-14 show that the only authorized lay performers are choir members, women excluded. As the raison d’être of Gregorian Chant was the text, not the people, the intention of the Pope was to clothe the text with beauty (verba liturgiae exornare – to embellish the words of the liturgy), not to make the people vociferate.

Those who insist that TLS was a manifesto for congregational singing make the mistake of giving precedence to so-called “active” participation over the lex orandi (the way prayers and liturgical texts transmit the Faith in the immutable Latin language.)

“A more active part”

The Latin version uses the word vehementius to indicate the manner in which the faithful should participate in the liturgy. This is loosely and incorrectly translated in the Italian and English versions to say that all should play a “more active part” (parte più attiva) in the liturgy, and the impression is given that this is accomplished by everyone singing Gregorian Chant. But the Latin text does not support this conclusion.

Vehementius is related to the Latin adverb vehementer, which has been used throughout classical antiquity, and also in ecclesiastical texts, to indicate intensity of emotions, strength of feelings and other interior dispositions of the human mind. It can be translated by “greatly” or “exceedingly.” (1)

Pope Pius X used it thus: vehementer optemus (we ardently desire) in the Introduction to the motu proprio to show his fervent desire to restore Gregorian Chant. He also used it in his encyclical Vehementer Nos of 1906 to convey the depth of his grief over the injustices to the Church occasioned by the recent French law on State secularism.

Vehementius, the comparative form of vehementer, can be translated by “more ardently / more fervently / to a greater degree.” There are no grounds for believing that the Pope was making a comparison between singers and non-singers or suggesting that the latter were somehow deficient in relation to the former. Rather, he was comparing the suitability of Gregorian Chant and profane styles of music (2) in their ability to enhance prayerful participation in the liturgy.

The Pope called for trained choirs of male voices singing pure chant

In § 2, the Pope referred to the special power of suitable sacred music on the minds of the faithful who listen to it (in animis audientium illam), moving them to devotion and making them better disposed for the reception of the fruits of grace coming from the celebration of the Mass. The key concept here is that an intellectual grasp of the nature of the Mass is greatly facilitated by listening to the sublime strains of Gregorian Chant sung by a well trained choir – not by the entire congregation. [emphasis, mine.]

Listening is, therefore, approved by the Pope as a way of participating fruitfully in the liturgy. This is reinforced in § 9, which states that the Chant must be sung by the choir for the benefit of the faithful who listen, and in such a way that it must be intelligible to them, i.e., clearly enunciated so as not to obscure the text. (3)

But, in order to produce the desired effect of appealing to the higher faculties of the soul, especially the intellect, the execution of the Chant must be undertaken by trained choirs: the voices must be pure, restrained, lacking any element of worldliness or self-expression. This was one of the reasons why the Pope did not include a role for the congregation in singing any part of the liturgy.

Sacred music in the Mass has always been regarded as “participatory” for the faithful insofar as it functions to edify, educate and lift them to devotion. So, pursuing one’s private devotions to the background of liturgical chant performed by the choir cannot be interpreted as non-participation. Yet the liturgical reformers argued that a true understanding of the Mass by the faithful required the elimination of such silent prayers in favor of direct vocal participation. Pope Pius X had given no such directive.

“In ancient times”

Liturgists have hastily jumped to the conclusion that the Pope wanted the Church to return to the practice of the early Christians who had included some congregational singing in the liturgy. Where did they get that impression? Certainly not from the Latin version of the motu proprio, which mentions nothing about “ancient times.”

monks manuscript
The Pope called for a return to Gregorian chant following Catholic tradition

The impression arose from the vernacular texts regarding the meaning of the Latin phrase more maiorum (according to the customs of the ancestors) as used by Pope Pius X in § 3 with reference to Gregorian Chant. The Italian version uses the ambiguous expression “anticamente,” which could mean either in antiquity (4) or simply formerly. The English version, ignoring the second meaning, states that Gregorian Chant used to be the custom in some unspecified “ancient times.” But neither comes near to an accurate translation of more maiorum.

We need to know the relevance of this particular phrase and why it was chosen as being most appropriate. The mos maiorum (custom of the ancestors) was the unwritten code of traditional values observed by the ancient Romans and incorporated into their laws. It represented their time-honored cultural and social practices and provided guidelines for private, political and military life in Roman times. (5)

Just as adherence to tradition gave the Romans a sense of what was fitting and proper, the same could be said for the suitability of Gregorian Chant, which had a long and venerable tradition in the Church. The mos maiorum was the medium of transmission of Gregorian Chant, as the Pope explained: it had been handed down by tradition (quem transmisit traditio).

Now, we can see clearly why Gregorian Chant should be restored to the people: so that, through its special power to move the soul, they can once again participate in the liturgy more maiorum – according to the custom of previous generations of Catholics, before the fashion for theatrical and profane music had invaded the churches.

There is, thus, no reference to or recommendation of congregational singing, which, if it took place at some times and in some places, was never an established and universal custom of the Roman rite. So, it could not have been designated as part of the mos maiorum.

We can be sure that the translation “in ancient times” is false for two reasons. First, because more maiorum refers to an ongoing, unbroken tradition, and, second, because customs that have been discarded for centuries cannot be reincorporated into the liturgy without destroying its intrinsically traditional nature. Indeed, any attempt to do so was later condemned as “antiquarianism” by Pope Pius XII in Mediator Dei.



Thus we read, for instance, in De Bello Africo Commentarius that “Quibus ex rebus Caesar vehementer commotus” (Caesar was greatly alarmed by these things), and in De Bello Civili that his famous Ninth Legion was “vehementer attenuata” (greatly diminished).
In § 6, the Pope particularly deplored the style of music that had recently been used in the liturgy: “Among the different kinds of modern music, that which appears less suitable for accompanying the functions of public worship is the theatrical style, which was in the greatest vogue, especially in Italy, during the last century. This of its very nature is diametrically opposed to Gregorian Chant and classic polyphony, and therefore to the most important law of all good sacred music. Besides the intrinsic structure, the rhythm and what is known as the conventionalism of this style adapt themselves but badly to the requirements of true liturgical music.”
Clarity of enunciation was also emphasized by Canon 8 of the Council of Trent.
This is obviously not the intended meaning here for two reasons. First, Gregorian Chant as a distinctive corpus of music did not exist in the early Christian era. Secondly, the use of the Imperfect Tense “solevasì” in Italian indicates an action that had been going on for an extended period of time (such as the Gregorian Chant tradition), not something that had disappeared a long time ago (such as congregational singing), for which a different Past Tense would have had to be used.
Virgil’s Aeneid celebrates the mos maiorum of the Roman people, as depicted in the character of Aeneas. He epitomized the Roman ideal of pietas, the core concept of ancient Roman morality which included duties to religion, the family, the wider community and the patria.

Posted March 12, 2014

The Church Militant

Reblogged from:


Our Warfare for the Kingdom
James L. Ward
Where is the Kingdom of God on earth? It is a simultaneous twofold reality, first, inside of us and, second, in our midst.First, the Kingdom of God on earth is the life of God, divine grace, in the human soul. So, by living united to His Will here, we see Him, with the eyes of Faith, in everything and in everyone around us. We are delivered to His Will in every circumstance of our lives.gratian decrees
Christ delivers the two powers to the spiritual and temporal heads of society to build His KingdomWe know His Will by means of the teachings of the Church and the work of the grace in our souls. As we strive to unite with Him, our wills become His. This is one meaning of the Kingdom of God.

Second, regarding exterior realities, twofold meanings for the Kingdom of God exist:
The Catholic Church as a visible society composed of members is the Kingdom of God on earth;

So also is Christendom, which is the application of principles of the Gospel to human customs and laws, so that we have the temporal sphere also built according to the Will of Our Lord Jesus Christ.
I believe that Our Lord asks those who are united to Him to establish and maintain these two external expressions of His Kingdom.

Scripture makes it very clear that He Himself will both internally and externally assist us according to our needs to accomplish His Will, His Kingdom.
“Fear not for I am with thee: turn not aside for I am thy God: I have strengthened thee and have helped thee, and the right hand of my just one hath upheld thee” (Is 41:10).

“Be in nothing solicitous; but in everything, by prayer and supplication, with thanksgiving, let your petitions be made known to God. And the peace of God which surpasses all understanding, shall keep your hearts and minds in Christ Jesus” (Phil 4:6-7).

“Have confidence in the Lord with all thy heart, and lean not upon thy own prudence. In all thy ways think on Him, and He will direct thy steps” (Prov 3:5).
Battle-ready knights

We need to become heroic Catholics. The Kingdom of Heaven on earth can only be taken by violence. A neutral army of disengaged soldiers is of no use to anyone. We must all pray for courage, tranquility and perseverance because our present day reality is an outright warfare with the powers of evil. It is a battle to be engaged by souls of valor. Warriors for the Kingdom must be pure of heart and faithful to all of God’s Ten Commandments.

“He that hath My commandments and keeps them, he it is who loves Me. And he who loves Me will be loved by My Father: And I will love him and will manifest myself to him. … If anyone loves Me he will keep My word and My Father will love him, and We will come to him, and will make Our abode with him” (Jn 14: 21; 23).

Courageous warriors for Christ

We all must respond to the exhortation of St. Paul to put on the full armor of God. This is the Will of God for the Church Militant, especially in these days of universal apostasy and unbelief.

celestial army
The celestial army – to be imitated by men on earth

“Be strengthened in the Lord, and the might of His power. Put you on the armor of God, that you may be able to stand against the deceits of the Devil. For our wrestling is not against flesh and blood; but against principalities and powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places.

“Therefore, take unto you the armor of God that you may be able to resist in the evil day, and to stand in all things perfect. Stand, therefore, having your loins girt about with truth, and having on the breastplate of justice, and your feet shod with the preparation of the Gospel of peace: In all things taking the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take unto you the helmet of salvation, and the sword of the Spirit (which is the Word of God)” (Eph 6:10-17).

I believe that in the present day situation of crisis in the Church in which we witness a general apostasy from head to toe, those who are lay Catholics should take responsibility and enter the fight for themselves.

We should keep in mind those wise words of Sister Lucia to Fr. Fuentes: “Father, we should not wait for a call to the world from Rome on the part of the Holy Father to do penance. Nor should we wait for a call for penance to come from the Bishops in our Dioceses, nor from our Religious Congregations. … So, now each one of us must begin to reform himself spiritually. Each one has to save not only his own soul, but also all the souls that God has placed on his pathway.”

These words must be adapted to the remnants of the Church Militant that are willing to stand up for Our Lord Jesus Christ with valor and perseverance. We have to be willing to go against that tide of trepidation and isolationism and actively involve ourselves in preaching the truth of the Gospel.

“Preach the Word: be instant in season, out of season: reprove, entreat, rebuke in all patience and doctrine. For there shall be a time that they will not endure sound doctrine; but according to their own desires, they will heap to themselves teachers, having itching ears: And will indeed turn away their hearing from the Truth, but will be turned unto fables. But be thou vigilant, labor in all things, do the work of an evangelist, fulfill thy ministry” (2 Tim 4:2-5).

sister lucia santos
Sr. Lucia:: ‘Do not wait for Rome or the Bishops for a call for penance and reform’

A message to the faithful remnant: Take to heart the words of Juan Donoso Cortes, Marquis of Valdegamas:

“Catholicism is the law of life, the life of the intelligence, the solution of all problems. Catholicism is the truth, and everything that departs from it one iota, is disorder, deception, and error.” (Essays on Catholicism, Liberalism and Socialism, p. v)

We must continue to draw close to the Sacred Heart of Jesus and the Immaculate Heart of Mary. We must be one with God’s Divine Will as if it were our own. One will to direct us in everything: His Will. By living His Will as our own, we will become the beacon of Truth for tepid Catholic souls who have lost their way.

Our Savior wept abundant tears of blood because of the many souls that would be lost for eternity, despite the horrendous Passion He underwent for the salvation of mankind, in perfect fulfillment of the Will of Our Heavenly Father:

“Wherefore, when He cometh into the world, He saith: ‘Sacrifice and oblation thou wouldest not: but a body thou hast fitted to Me: Holocausts for sin did not please Thee. Then said I: Behold I come: in the head of the book it is written of Me: that I should do Thy Will, O God.’

“In saying before, ‘Sacrifices, and oblations, and holocausts for sin Thou wouldst not, neither are they pleasing to Thee,’ which are offered according to the law. ‘Then said I: Behold I come to do Thy Will, O God:’ He taketh away the first, that He may establish that which followeth. In which Will, we are sanctified by the oblation of the body of Jesus Christ once.” (Heb 10:5-10)

Our Lord has asked that we take up our cross and follow Him in perfect fulfillment of the Will of Our Heavenly Father. This is our sanctification and this is our call to action as faithful warriors in the Church Militant. Abandoned in His arms we will accept everything with joy. All that is needed is our consent, just as Our Blessed Mother gave hers. Can we do any less for Our Lord and Savior Jesus Christ who gave His all?

“Come Divine Will, come to reign in us on earth, as You do in Heaven!”
Posted April 11, 2014