“Archbishop Lefebvre famously said satan’s masterstroke in our day ‘is to have succeeded in sowing disobedience to all Tradition in the name of obedience.’”[1] So began Robert J. Siscoe’s article “Can we Recognize and Resist?” that made front page to Catholic Family News in 2015. Siscoe’s foundational principles are sound doctrine, but how he applies the principles leads to an escape from the struggle, an easy way out, which ultimately goes contrary to the very Tradition Siscoe seeks to firmly hold and implies acceptance of prevalent modern errors. While Siscoe advocates recognition of the authority of the Church hierarchy but a resistance to unjust commands contrary to Tradition, he also states that “the prudent person will use […] only the catechisms and encyclicals prior to 1960 (when the crisis erupted)”[2] to study the faith and would be justified in not attending Mass if the priest commonly preaches heresy, even if attendance is necessary to fulfil the Sunday obligation.[3] Although Siscoe is supporting a safeguard for Faith, this approach to post-1960 Church documents should be further qualified, and his perspective on the ‘exception to the rule’ in relation to Sunday obligation is based on an imperfect perception of the Mass. A fuller understanding of the Mass reveals that the best safeguard for the faith is a deeper trust in God and a recognition of the value of suffering to bring about reform in oneself and others. Catholics today need not scrupulously avoid a Mass with a heresy-inclined priest; rather they should seek to learn fuller contemplation within the Mass through deeper recognition of the sacred, mystical, character of the Mass.
In
these times when heresy is often preached from the pulpit, the laity cannot
fully trust the clergy to provide clear teaching on the Faith; even some of the higher
up bishops hold heretical tendencies. In response to this, Siscoe proposes
looking back to the pre-1960 Church writings as a standard for Catholicism, but
also promotes an ignorance of what is written by Church authority in modern
times.[4] Stating that before modern technology Catholics
were unaware of happenings in Rome and that this did not stop them from
properly living the Faith, Siscoe claims that Catholic’s today have no need to
know about modern Magisterial documents which may contain questionable
material.
It
is possible, as Siscoe claims, for encyclicals to contain heresy. Vatican I
explains the specifics necessary for the pope to be guarded by infallibility:
“[W]hen
the Roman pontiff speaks ex cathedra,
that is, when, in the exercise of his office as shepherd and teacher of all
Christians, in virtue of his supreme apostolic authority, he defines a doctrine
concerning faith or morals to be held by the whole church, he possesses, by the
divine assistance promised to him in blessed Peter, that infallibility which
the divine Redeemer willed his church to enjoy in defining doctrine concerning
faith or morals.”[5]
When using his
office as pope to speak ex cathedra,
the Holy Father must make it clear he is doing so. Encyclicals seldom actually
use infallibility.
Although
much in encyclicals is not guarded by infallibility, the Holy Father does use encyclicals
to exercise his authority over the Faithful to teach and instruct for the times
as is proper to his office. Vatican I explains that the faithful “are bound to
submit to this power [of the Holy Father] by the duty of hierarchical
subordination and true obedience, and this not only in matters concerning faith
and morals, but also in those which regard the discipline and government of the
church throughout the world.”[6] The Holy Father has the
authority to bind in conscience in matters of faith and morals as well as
discipline. Christ, Himself, gave the keys, commanded that Peter strengthen his brethren, and promised that the gates of Hell would never prevail (Mt. 16:17-19; Lk. 22:32). The Holy Father is given the role as supreme shepherd of the flock of Christ (Jn. 21:15-17). As such, he is obligated to
lead the Faithful through the struggles of the times, directing the Faithful to
perfection in Christ and combating modern philosophies contrary to the truth of
the Church. The truth of the Church does not change with time, but develops as
the doctrine becomes more defined and heresies and immoral philosophies are
combated.
One
major error prevalent today implicit also in Siscoe’s writing is an
undervaluing of the Mass and God’s Providence; remembering that Mary, Jesus’
Mother, stood beneath the cross with St. John, St. Mary of Cleophas, and St. Mary
Magdalene in the midst of a blaspheming crowd encourages further questioning on
whether to neglect attendance at Mass if the only parish has a heretical or
irreverent priest. The Mass, first of all, is the re-enactment of the Sacrifice
of Calvary.[7]
Jesus is truly the Principal Priest offering Himself to the Father, and the
Sacrifice of Calvary becomes re-present on the altar. Therefore, the celebrant
of the Mass is acting in persona Christi,
that is in the Person of Christ, meaning that Christ works through Him as
through an instrument. Dominicae Cenae
explains this exalted role of the priest:
“The
priest offers the holy Sacrifice in persona
Christi; this means more than offering "in the name of' or "in
place of' Christ. In persona means in
specific sacramental identification with "the eternal High Priest"
who is the author and principal subject of this sacrifice of His, a sacrifice
in which, in truth, nobody can take His place. Only He-only Christ-was able and
is always able to be the true and effective "expiation for our sins
and...for the sins of the whole world." Only His sacrifice-and no one
else's-was able and is able to have a "propitiatory power" before
God, the Trinity, and the transcendent holiness.”[8]
Here, the encyclical explains that Christ is truly working
through the priest such that it is Christ Himself offering the Sacrifice; the
eternal Sacrifice offered once on Calvary truly becomes re-present as a
propitiatory sacrifice beneficial for those who participate and for those for
whom it is offered. The Sacrifice of the Mass Christ gave to us as a Sacrament:
“[B]oth Sacrifice and Sacrament
pertain to the same mystery and cannot be separated from each other. The Lord
is immolated in an unbloody way in the Sacrifice of the Mass and He re-presents
the sacrifice of the Cross and applies its salvific power at the moment when he
becomes sacramentally present— through the words of consecration—as the
spiritual food of the faithful, under the appearances of bread and wine.”[9]
For the Mass to be valid, in other words for the Sacrifice
of Calvary to truly become re-present on the altar, a validly ordained priest
must consecrate the matter, or stuff, of the Sacrament using the form, or words;
that is he must consecrate the wheat bread and grape wine with the words “This
is my body” and “This is the chalice of my blood.”[10] As
Christ is working through the instrument of a priest, the priest’s intention
must be present in that in expressing the words he does not express that he
wills otherwise than to consecrate the Host.[11] Providing
these physical attributes are present so that man as body-soul composite can
relate, the Mass is truly valid.[12] This is because the sacraments work ex
opere operato, by the work having been worked.[13] The
“work” is Christ's work of Redemption which He completed as a historical event
but which transcends time.[14] Through
“the virtue of the saving work of Christ,” the sacraments dispense grace.[15] Thus, no
matter the sanctity of the priest, Christ is the principal priest offering
Himself to the Father, and the Sacrifice of Christ truly becomes re-present
upon the altar.
Although
a valid Mass is truly the Sacrifice of Calvary, Siscoe understandably questions
whether one should still attend if attending poses challenges to the sacred
gift of Faith. The questions innate to this uncertainty include whether each
Mass has the same worth, whether a Mass can have a negative effect on faith, and
whether it would be presumptuous to attend a Mass which challenges faith
through heretical preaching or even improper respect of the sacrament. As a
valid Mass is principally the work of Christ through the minister, drawing its
power through Calvary, grace is equally available at each Mass; furthermore, as
the Sacrifice of Calvary, the Mass contains infinite grace. St. Thomas Aquinas
explains, however, that the devotion of the priest does matter: the Mass in
itself as the Sacrifice has the same value as does the prayers offered at Mass
“inasmuch as the prayer is said by the priest in the Mass in the place of the entire
Church, of which the priest is a minister,” but the prayer of the priest at
Mass as the intercessor is more efficacious based on his devotion.[16] This distinction can also
be applied to the accidentals, those things not absolutely necessary for
validity, which surround the Mass; the Mass in itself contains infinite grace,
but different accidentals can better dispose one to receive the grace and may
also in themselves be beneficial such that, in one sense, some Masses have
greater value.[17]
These accidentals include the prayers, not including the words of consecration,
which the Church prescribes to be said at Mass, the statues, relics or other
sacramentals present during Mass, and the music sung during Mass. Firstly, the
laws of the Church concerning the celebration of the Mass must be followed. The
Church has regulated how Mass is said to signify more clearly what the
Sacrament does, and disobedience to these laws is sinful.[18] These prayers and
reverent gestures prescribed also have value in themselves.[19] Secondarily, other aids
to piety can better dispose the Christian to the grace available through the
Sacrament. Omission of these aids of piety, including especially disobedience to
Church laws making the Mass illicit, does not deprive the Sacrifice of Its
worth insofar as the Mass remains the Sacrifice of Christ re-present on the
altar. Therefore, it can be profitable to attend a valid Mass even if illicit, in
times when no other Mass is available, and irreverent, providing the Mass is not
expressly for the desecration of the Sacrifice; intentional illicit practice is also irreverent, since, by intentionally disobeying the Church, one is rejecting the Church's direction on how to properly celebrate the Sacrifice. Proper celebration with proper devotional aids,
however, more fully aid man as body-soul composite in participating in the
sublime Sacrifice and thereby aid his disposition to grace.
Despite the theoretical, potential, benefit of participating, the
question remains whether it would be presumptuous to attend a Mass at
which a priest preaches heresy or does not recognize the respect due to the
Sacrament, thus causing a stumbling block for faith. Here, one must fully
recognize the value of the Mass and the difference between presumption and
trust. As stated above, providing the matter and form are present and the
priest consecrates without expressing an intention of not doing so, the Mass is
valid, and Christ’s Sacrifice is truly present. Furthermore, if there is no
expression of desecrating the Sacrifice and those present, at least to some
degree, are there for God, then grace is applied and the Sacrifice is to some
degree efficacious; the more fully one participates in the Mass as a
sacrifice, the Sacrifice of Calvary, with the grace of God, the more disposed
one will be for the grace available. It follows from these principles that any
Mass, even if the priest preaches heresy or celebrates without proper devotion,
can be beneficial. Moreover, attendance at the Sacrifice is the greatest source
of grace. Mirae Caritatis states:
“[S]uch
blessings are to be sought principally by means of this Sacrifice. For it is
only in virtue of the death which Christ suffered that men can satisfy, and
that most abundantly, the demands of God's justice, and can obtain the
plenteous gifts of His clemency. And Christ has willed that the whole virtue of
His death, alike for expiation and impetration, should abide in the Eucharist,
which is no mere empty commemoration thereof, but a true and wonderful though
bloodless and mystical renewal of it.”[20]
Participation
in the Sacrifice of Christ is truly necessary for salvation, for it is through
His Sacrifice that one is redeemed and through participation in His Sacrifice
that one opens himself to the grace needed for salvation. This participation
could, in times of necessity, be only spiritually uniting one’s daily sacrifices
with Christ’s Sacrifice if no Mass is available; however, one more fully
participates at Mass. For this reason the Church made the law of Sunday
obligation. At Mass, one offers himself up with the Sacrifice of Christ along
with all the sacrifices he made since last Mass (1 Cor. 11:28) and seeks a more perfect union
with Christ and, through Him, to all Christians.[21]
This is the prayer of Christ: “That they all may be one, as thou, Father, in
me, and I in thee” (Jn. 17:21). Since participation in
the Sacrifice is so essential to man’s salvation, not attending Mass either
becomes a form of presumption or of lack of trust. Presumption is a “trust in self
without recognizing that salvation comes from God or … over-confidence in
divine mercy.”[22]
This presumption or lack of proper trust can be seen in that the Mass, in itself, is an
ultimate good and by not attending when it is possible, one is presuming he
will get to Heaven without participating or else not fully trusting in God’s
Providence and grace to preserve him in temptation. If one is faced with a
stumbling block for the faith, one must recognize the greatness of the
Sacrifice in which one is participating; one is placing oneself in a near
occasion of sin for the sake of a greater good, not intending the near occasion
of sin, but only the good and is therefore doing a good act.[23] Neglect of the good of
attending Mass, which is a duty of the Christian, is neglect of the means
Christ has given for salvation. Uniting oneself to the fuller truth of the
Mass, one also, like Mary, St. John and the other holy women beneath the cross, can find beauty
and joy in the Mass by “holding fast to the very Person of Jesus” when faced
with heresy or irreverence.[24] Trusting in the grace of
God one can cling to the true mystery of the Mass and seek to contemplate the
deeper mystery, and thereby not only persevere in the Faith, but also find
spiritual nourishment even with a heretical or irreverent priest celebrating.
Magisterial
documents and other documents under the authority of the Magisterium should not
be disregarded as these can aid one in combating errors of today. Recent
documents especially aid in properly understanding the Mass. Clinging to proper
recognition of the greatness of Mass, one can place trust in God when a heretical
and irreverent priest celebrates, and the suffering caused can be offered with
the Sacrifice as one seeks a deeper contemplation of the Mass. Furthermore, not
only can man gain from participating in an irreverent Mass, but through
suffering with Christ, he can become another co-redemptor, growing himself
and, at least through example, leading others to a fuller participation in the
Mass:
“The Redeemer suffered in place of man and for
man. Every man has his own
share in the Redemption. Each
one is also called to share in
that suffering through which
the Redemption was accomplished. He is called to share in that suffering
through which all human suffering has also been redeemed. In bringing about the
Redemption through suffering, Christ has also raised human suffering to the level
of the Redemption. Thus each
man, in his suffering, can also become a sharer in the redemptive suffering of
Christ.[27]
Mater Dolorosa, Sancte Joannes, et sanctae feminae, orate pro nobis inter tenebras!
Our Lady of Sorrows, St. John, and holy women, pray for us amid the darkness!
[1] Robert J. Siscoe, “Can we
Recognize and Resist?” Catholic Family
News, 26 January 2016, 1.
[2] Siscoe, “Can we
Recognize and Resist?” 24.
[5] Vatican 1: Session 4,
First Dogmatic Constitution on the Church of Christ Pastor aeternus, Chapter 4, "On the Infallible Teaching Authority of the Roman Pontiff," §9, at Eternal Word Television Network, at www.ewtn.com.
[6] Vatican 1: Session 4,
First Dogmatic Constitution on the Church of Christ Pastor aeternus, Chapter 4, "On the Infallible Teaching Authority of the Roman Pontiff," §9.
[7] Council of Trent, Session
22, On the Sacrifice of the Mass, Chapter 1, "On the Institution of the Most Holy Sacrifice of the Mass," at The Council of Trent, at www.thecounciloftrent.com; Paul VI, Encyclical on the Holy Eucharist Mysterium fidei (3 September 1965), §27.
[8] John Paul II, Apostolic Letter on the Mystery and Worship of the Eucharist Dominicae cenae (24 February 1980), §8.
[9] Mysterium fidei §34.
[10]Thomas Aquinas, Summa theologiae, III, q. 60, a. 6, at New Advent, www.newadvent.org; Catechism of the Catholic Church, 2nd ed. (Ottawa, Ontario: Canadian Conference of Catholic Bishops, 2000), 1412.
[10]Thomas Aquinas, Summa theologiae, III, q. 60, a. 6, at New Advent, www.newadvent.org; Catechism of the Catholic Church, 2nd ed. (Ottawa, Ontario: Canadian Conference of Catholic Bishops, 2000), 1412.
[11] ST, III, q. 64, a. 8.
[12] ST, I, q. 76, a. 5.
[14] CCC 1085.
[15] CCC 1128.
[16] ST, III, q. 82 a. 6.
[17] Mediator Dei §27-31.
[18] Mediator Dei §27.
[19] ST, III, q. 82, a. 6.
[20] Leo XIII, Encyclical on the Holy Eucharist Mirae Caritatis (28 May 1902), §18.
[21] Mediator Dei §31.
[22] "Presumption," Glossary of Catechism of the Catholic Church, p. 894.
[23] ST, II-II, q. 64 a. 7.
[24] John Paul II, Encyclical on the Splendour of Truth Veritatis splendor (6 August 1993) §19.
[25] John Paul II, Apostolic Letter on the Christian Meaning of Human Suffering Salvifici doloris (11 February 1984), §21.
[26] Salvifici doloris §12.
[27] Salvifici doloris §19.
Images:
Images:
Juan Carreno de Miranda, "Mass of
St John of Mathaa," ca. 1666, painting, at wikiart.org.
Jean Auguste Dominique Ingres, "Jesus Returning the Keys to St. Peter," ca. 1820, painting, at wikiart.org.
Anthony van Dyck, "Golgotha," 1630, painting, at wikiart.org.
Francesco Fravisani, "The Crucifixion," ca. 1715-1720, painting, at commons.wikimedia.org.
