The Roman Catholic Church has always been diversified in her rites. At this time in the Church we have over 20 autonomous churches comprising 6 different rites. In the western Church we observe what is known as the "Roman Rite" or "Latin Rite", of which there are at least 7 versions or "forms" approved by Rome. One is the Mass most parishes celebrate regularly and which has been in existence since 1969, having been made law by Pope Paul VI. Another form is the Anglican Use form, which was developed for Anglican parishes which accepted the authority of the Pope and came into full communion with the Catholic Church. A third form is the Traditional Latin Mass, which dates from before the 500’s, and which was in general use until 1965. Each form of the Mass is lawful, having been declared so by the Holy Father, who alone has the right to abolish or approve the rites of the Mass.

One reason the Church has a diversity of forms of the Mass is that people’s spiritual needs differ. The Church has always taught that we were created to know, love, and serve God in this world, which is the living of the Gospel Jesus gave us, so that we might share life with Him in heaven (Jn.17:3, 1 Tim. 2:3-4, CCC#1, #1878). Canon law states that the salvation of souls is the supreme law of the Church (c.1752). Therefore, in charity, (Matt. 22: 37, 1 Cor. 13, Col. 3:14, 1 John 4:12, Mark 4:24) the Church provides several approved forms of worship to meet the needs of souls, because "the moral life finds its source and summit in the Eucharistic Sacrifice" (CCC#2031).

Today, many people mistake uniformity for unity. But the Church has always enjoyed, almost from the very beginning, diversified Rites which have grown from the inspiration of the Holy Spirit and are culturally based. For example, a distinct pattern somewhat different from the Latin Rite is found in the Eastern Catholic Churches such as the Alexandrian Rite and the Byzantine Rite (CCC#1203). We would not dream of saying that persons worshipping in these rites are not Catholic or somehow less Catholic than we are, or somehow not part of the Catholic Church.

Rather, unity in the Catholic Church comes from a result of our union with Christ (CCC#789, #813). This union is assured today by two chief visible bonds:

1. Recognizing the authority of the Pope and the bishops in communion with him (CCC#880-882, #2034) and

2. Believing in and partaking of the Holy Eucharist, which we confess to be the Body and Blood, Soul and Divinity of Christ. (CCC #1396, #1331, #1325, #948).

Unity is not maintained in the Catholic Church unless both conditions are met. As long we accept all the truths of the faith, our foundation from the Apostles, handed on through Peter and the successors of the Apostles, no matter what form of the Roman Rite in which one participates, sharing the Holy Eucharist makes us all one in the Body of Christ, His Church.

The fact that some people find it more beneficial to their spiritual life and their path to holiness to share the Holy Eucharist in one of the approved forms of the Roman Rite over other forms of the Rite does not mean they are not Catholic or not fully part of the Church. In fact, diversity of approved forms is actually a blessing to the Church. We cannot live up to Christ’s many commands to us to be holy, to perform the corporal and spiritual works of mercy, and to live the Beatitudes without a strong spiritual life. As each person grows in holiness (Matt. 5:48), the entire Body of Christ benefits from the graces given to each individual. Whatever form of the Roman Rite strengthens each person to go out and witness to Christ in everyday life, living in charity and justice, is good for the spiritual life of the Church and consequently, the entire world (Matt. 5, entire chapter).

It is not up to any of us as individuals to decide for anyone else what form of the Mass is the best. Every person has to listen to the call of the Holy Spirit in this matter within the context of the Church providing for diverse liturgical traditions. Even though Pope Paul VI in 1969 legislated the New Order of the Mass to be put into place around the world, he did not legislate out of existence the Traditional Latin Mass. He in fact permitted the Traditional Mass under special indult for certain priests and the faithful in 1970 at the very time he legislated the Novus Ordo for the entire Church. Because Pope John Paul II has called for respect for the aspirations of those who are attached to the Traditional Latin Mass, when a Bishop grants permission for this Mass, we manifest our catholicity by integrating this historical form of an apostolic tradition into the forms of worship in our diocese. We honor the spiritual needs of the faithful through providing this form, to which an ever growing number of Catholics in this particular diocese are seriously attached.

Time is showing that the Church has a legitimate need for this Mass for the good of the Church as Latin Mass Communities in nearly every diocese in North America and Europe are springing up with great impetus for the preservation and handing on of the Ancient Rite and the Catholic traditions attached to it.

The Holy Father, Pope John Paul II, realizing this, has asked bishops to provide a wide and generous application of his Apostolic Letter, issued in 1988, (Ecclesia Dei Adflicta) to grant the option of worshipping at the Traditional Latin Mass to all Catholics who desire to do so. Anything we can do to fulfill the Holy Father’s wishes is an act of obedience to the successor of St. Peter who was told by Christ: "I will give you the keys of the kingdom of Heaven, and whatever you shall bind on earth shall be bound in heaven…" (Matt. 16:19). By declaring or upholding certain forms of rites as lawful, the Pope is acting with the authority he inherited from St. Peter who was given his authority directly by Christ. To summarize: affording more than one form of the Mass is lawful, obedient to the Holy Father, an act of charity, and is for the good of the whole Church and the world.

©Una Voce – Springfield Area

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