“Vatican II has been a re-reading of the Gospel in the light of the contemporary culture. It has produced a movement of renewal which comes, simply, from the same Gospel. Its fruits are enormous. It is sufficient to recall the liturgy. The work of the liturgical reform has served the people as a re-reading of the Gospel which takes its start from their concrete, historical situation. Yes, there are hermeneutical lines of continuity and discontinuity, but one thing is clear: the dynamic of reading the Gospel as actualized in our “today”, which belongs properly to the Council, is absolutely irreversible. Then, there are particular problems, like the liturgy according to the Vetus Ordo. I think that the choice of Pope Benedict was a prudent one, bound to be of help to some persons who have this particular sensibility. I consider, on the other hand, worrisome: the risk of ideologizing the Vetus Ordo, its instrumentalization.”
- the efficient cause of which is Jesus Christ, the One Savior of all.
- the material cause of which is the Same, as the one Priest, Who is, at once, the one Victim of infinite value, and this without denying the common priesthood of all the faithful, united with Him at Mass, but also without confounding the latter with the sacramental priesthood of the clergy.
- the formal cause of which is the one sacrificial action and immolation of the one Victim, which, with the sacrifice completed and in virtue of it, takes us up in His own Offering and in communion with His now glorious Body and Blood and continues to build-up, to sanctify and to nourish the Church even until the end of time;
- the final cause of which is the greater glory of God and the salvation of each individual believer and of all of humanity.
- the part the Most Holy Virgin has in each of these causes, which role constitutes the theological foundation of Her corredemption, wrought in time in Her own earthly life and completed with Her Assumption into Heaven.
- the united collaboration of the Communion of the Saints and of the Choirs of Angels who constitute the Church Triumphant, inextricably present together in the mystery of the Catholic Church, one, holy, and apostolic, Suffering and Militant.
- That Pope St., Pius V, by the Papal Bull, Quo primum tempore, and the Missale Romanum of 1570 A. D., made no remarkable changes in the previous Missale curiale (of 1470 A.D.), desiring as he did, only to put some order into the liturgical confusion and uncertainty which reigned in the multiplicity of local rites throughout the West, by means of establishing and achieving a uniform and doctrinally certain liturgical form instead of that which, at that time, in certain parts of Christendom had become filled with local innovations and doctrinally dubious expressions;
- that the liturgy’s own uniformity in comparison with the scattered Catholic churches of the first two centuries, indicates the existence of a principle of authority, a method of action, that is, a primitive organization which had its unique origin, not in the Apostles, but in Christ Himself, Who from the moment of the Last Supper has incorporated us into a new horizon of history, the Eighth Day which begins with the Risen Savior, which Day the Rite manifests, reproduces, and introduces into the here-and-now of every age: according to His promise, “Lo! I am with you all days . . .”, “Do This in memory of Me ...”, until the Lord comes again in His Glory.
- the theandric action of Christ, which is made real again in Rite of the Mass, from which there flows and is reinforced the theological virtues and every form of authentic apostolate and mission; and which is translated by the faithful in their daily fidelity.