Fr. Serafino Lanzetta's wonderful book is now available. The paperback edition arrived with the hardcover edition...Posted by Arouca Press on Monday, March 8, 2021
'I gave myself to God. Totally. And utterly.'— Fr Gary Dench (@garydench) March 28, 2021
The monastery also produces beer and honey. I've tried the honey and it is delicious! Well worth supporting them in their life and work. https://t.co/udq2a229eG
“Christ is at once priest and sacrifice, God and temple. He is the priest through whom we have been reconciled, the sacrifice by which we have been reconciled, the temple in which we have been reconciled, the God with whom we have been reconciled.” -St. Fulgentius of Ruspe— Fr. Aquinas Guilbeau, OP (@FrAquinasOP) March 26, 2021
S Thomas Aquinas, as his custom was, covers pretty well most of the problems of late C20 Christianity, and does so in a neat formulaic way. First, he crisply formulates an erroneous opinion; then disposes of it with Respondeo.
So first he states a propositio sometimes advanced in neo-traditionalist circles: That many priests cannot consecrate one and the same Host. He disposes of this - he was a good Catholic - by pointing to what the Church does. "According to the custom of a number of Churches the newly ordained concelebrate". The problem of rogue concelebrants Jumping The Gun he disposes of in exactly the same way as Pope Innocent III (see previous post) had done: "And it is not true that by this the consecration over the same Host is doubled; since, as Innocent III says, the intention of all must be referred (ferri) to the same instant of Consecration".
Having disposed of that little technical difficulty, he justifies the practice in itself: "Since a priest does not consecrate except in the persona of Christ, and the many are one in Christ, therefore it does not matter whether this Sacrament is consecrated through one or through many".
There is no doubt that the practice of Concelebration has become unseemly since the Council. Those of us who are hermeneutic-of-continuity traditionalists will do well to rethink the way we use Concelebration. But the fashion in some circles of ridiculing all use of Concelebration, and of even denying that what the newly ordained do with their Bishop really is true Concelebration, is ill-informed and gives 'traditionalism' a bad name. We must avoid the temptation (as we defend our Holy Faith against the latest aggressions of Bergoglianism) to propose our own narrow circumscriptions of 'Tradition'.