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All Masses offered according to the liturgical books in force in 1962 with the approval of the bishops of the Catholic Church and the Holy See under the governance of Pope Francis.

St, Gianna Beretta Molla Church

New Jersey, United States

Shanley High School Chapel

North Dakota, United States

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Port Talbot, United Kingdom

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Santa Cruz de Tenerife, Spain

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Maryland, United States

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District of Columbia, United States

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Wisconsin, United States

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John Daniel Davidson is a senior editor at The Federalist. His writing has appeared in the Wall Street Journal, the Claremont Review of Books, The New York Post, and elsewhere. Follow him on Twitter, @johnddavidson.

Visit on Twitter @johnddavidson

David Harsanyi
October 6, 2022

John Daniel Davidson
October 4, 2022
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You don’t have to know the entire modern history of the traditional Latin Mass to understand what’s behind Pope Francis’s recent apostolic letter, Traditionis custodes , claiming the ancient rite threatens the unity of the Catholic Church and imposing strict new limits on its use.
All you must do to understand what’s happening now is attend a Latin Mass. There, you will see full church pews teeming with young families and couples, mewling infants and unruly toddlers, single twenty-somethings and teens. The air will be full of incense and, in some parishes, the haunting beauty of Gregorian chant.
Most of the women and girls will be in veils, most parishioners will be following along with a 1962 Roman missal and responding to the priest in Latin, kneeling or genuflecting as required. You will see, in short, a religious ritual that looks odd and shockingly out of place in modern society.
You will also see, unmistakably, the future of the Catholic Church.
How can that be? After all, only a small number of Catholics, perhaps only about 150,000 in the United States, regularly attend a Latin (Tridentine) Mass. Fewer than 700 Catholic parishes in the U.S., out of more than 17,000, even offer Latin Mass. If the Latin Mass is the future of the Catholic Church, it portends a church much diminished in size and prestige.
But it also portends a more faithful church, one more committed to the doctrines and teachings of Catholicism, and the obligations they impose. Indeed, the vast majority of Catholics in America today reject central tenets of the faith. A 2019 Pew survey found that nearly 70 percent of American Catholics reject the doctrine of transubstantiation, which says the bread and wine used in Holy Communion become, during Holy Mass, the body and blood of Jesus Christ.
By contrast, polls in recent years have shown that those who regularly attend Latin Mass adhere much more closely to Catholic teaching, including on matters like abortion, gay marriage, and contraception, compared to Catholics who attend the Novus ordo rite that was established in vernacular languages in 1970, after the liturgical reforms of the Second Vatican Council.
One national survey of Latin Mass attendees, conducted by Fr. Donald Kloster in 2018, found that only 2 percent approve of contraception, compared to 89 percent of Novus ordo attendees. On approval of abortion, the split was 1 percent compared to 51 percent. On gay marriage, 2 percent to 67 percent. The same survey found parishioners at Latin Mass have on average nearly 60 percent larger family sizes, donate on average five times more, and attend weekly Mass at 4.5 times the rate of Catholics who attend the Novus ordo rite.
Another survey by Kloster and others, conducted online last year, found that among adults aged 18 to 39 who attend Latin Mass, 98 percent report going every Sunday. This stands in stark contrast to the findings of a 2018 Gallup poll , which showed dramatic declines in weekly Mass attendance among all Catholics, with the sharpest decline in the 21 to 29-year-old demographic, from 73 percent in 1955 to 25 percent in 2017, the lowest of all age groups.
Even more striking, the survey by Kloster found that 90 percent of these young Catholics were not raised in the Latin rite and that the vast majority were drawn to it by forces from within their own generation, rather than by their parents. A plurality, 35 percent, cited “reverence” as what prompted them to seek out the Latin rite.
The seriousness of Catholics who attend Latin Mass confirms something then-Fr. Joseph Ratzinger, later Pope Benedict XVI, said in an interview in 1969, the year before the Latin Mass was effectively replaced by the Novus ordo :
From the crisis of today the Church of tomorrow will emerge — a Church that has lost much. She will become small and will have to start afresh more or less from the beginning. She will no longer be able to inhabit many of the edifices she built in prosperity. As the number of her adherents diminishes, so it will lose many of her social privileges. In contrast to an earlier age, it will be seen much more as a voluntary society, entered only by free decision. As a small society, it will make much bigger demands on the initiative of her individual members.
Benedict understood that the church was going to shrink, but that as it shrank, the remnant would be more zealous, more closely tied to Catholic teaching and doctrine than it had been before. He must have also understood that beauty and reverence in worship had an important role to play in this smaller but more faithful church.
When in 2007 Benedict gave broad permission to conduct Mass according to the old Latin rite, affirming that it had never been forbidden and that it never could be, and encouraged bishops to allow their priests to offer it wherever it was desired, he launched a movement within the church — not a schism but a revival, which now points the way forward for a church that’s still in crisis, and still shrinking. In the 14 years since, adoption of Latin Mass has grown among the Catholic faithful worldwide, attracting converts and cradle Catholics alike.
Why, then, would Francis punish those who worship according to the Latin rite? Why would he misrepresent, in brutal and authoritarian language , the motives of these Catholics? In the letter to the bishops that accompanies his motu proprio , Francis writes :
I am nonetheless saddened that the instrumental use of Missale Romanum of 1962 is often characterized by a rejection not only of the liturgical reform, but of the Vatican Council II itself, claiming, with unfounded and unsustainable assertions, that it betrayed the Tradition and the ‘true Church.’
Now we come to the heart of the matter. Francis fears that Catholics who are drawn to the ancient rite are somehow rejecting the reforms the of Second Vatican Council. In another passage, he writes that the effort to expand the Latin rite by both Saint John Paul II and Benedict, “intended to recover the unity of an ecclesial body with diverse liturgical sensibilities, was exploited to widen the gaps, reinforce the divergences, and encourage disagreements that injure the Church, block her path, and expose her to the peril of division.”
Nothing could be further from the truth. Catholics who attend Latin Mass are by all accounts the least likely to encourage disagreements, widen gaps, or reinforce divergences in the church. They are far more likely to adhere to Catholic teaching and accept the obligations the church places on the faithful than Catholics who don’t attend Latin Mass. Indeed, they stand in stark contrast to the nearly 70 percent of American Catholics who deny transubstantiation, and the large majorities who support abortion and gay marriage, and feel no compunction to fulfill their religious obligations.
That doesn’t mean there aren’t some very online Traditionalist Catholics who boast about the Latin Mass, make inflammatory claims about its superiority, and criticize Francis. But they aren’t representative of Latin Mass-goers as a whole, and the divisions they might foment are nothing compared to the divisions and indeed outright schism that bishops in Germany , for example, have been pushing throughout Francis’s pontificate, seeking to bless same-sex unions and ordain women to the priesthood. The supposed divisions caused by Traditionalists are also nothing compared to the vey real divisions that millions of ordinary Catholics incite routinely when they deny Catholic teaching, bear false witness against the church, and shirk their religious obligations.
Given all this, we have to conclude there’s some other motive, unexpressed in the pope’s motu proprio , for targeting a relatively small group of faithful Catholics who are drawn to the Latin Mass. It’s hard to get at this motive, but it’s perhaps best understood as a generational conflict.
What happened instead, they didn’t see coming. Modern people, it seems, do not want the kind of church that Francis and the German bishops want to give them. Many lapsed Catholics want nothing to do with the church, even a more progressive one, and have simply left it for good. Others would prefer to remain Catholic, nominally at least, but free to ignore or even disparage anything with which they might disagree or that might offend their modern sensibilities.
But a strong and stalwart remnant fervently want a church that espouses and upholds timeless and unchangeable doctrines, given physical form in ancient rituals and worship. They want a church that takes the sacraments seriously, that demands something of them, and in return gives them beauty and truth.
Among these Catholics, a growing number desire to worship according to the Latin rite. Regardless of whatever inchoate and vindictive policy emanates from Rome, their numbers, it seems, will continue to grow.
Perhaps, unlike Benedict, he thought it wouldn’t turn out this way. But it has.
© 2022 The Federalist, A wholly independent division of FDRLST Media. All rights reserved.
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Shown is a detail of text in Latin from a page of the 1962 Roman Missal. (CNS/Nancy Wiechec)
A version of this story appeared in the

Dec 13-26, 2019
print issue under the headline:

The Latin Mass becomes a cult of toxic tradition
.
One culture within the Catholic Church needing major reform is that surrounding the practice of the Latin Mass.
In a previous era, the Latin Mass was merely a uniform and standard way of celebrating the liturgy in the United States. In the wake of much needed reforms instituted by the Second Vatican Council, the Latin Mass has become a rallying point for change-resistant sects within the church. The ultra-conservatism practiced by these Latin Mass groups is radical and narrow-minded. They utilize the Latin Mass structure to wield control over believers — particularly women, who are reduced to a state of discriminatory subjugation in Latin rites. The stubbornly resistant, anti-modern practices of these Latin Mass adherents border on cultism.
The Latin Mass fosters clericalist structures in the church. The liturgy — spoken in an ancient language no longer in modern vernacular usage — places all power in the hands of the priest. The priest keeps his back turned to the people for most of the ceremony. Aside from making occasional responses, the congregation plays no active part in worship. All people inside the church are expected to kneel on cue at various points. The priest is at the center of the spectacle. He is separated from the people he is supposed to serve by an altar rail — a barrier that gives him privileges. To receive the Eucharist, people must kneel at his feet.
Instead of a unifying form of worship, the Latin Mass has become an instrument of oppression and a gathering point for Catholic fundamentalists.
Meanwhile, the Latin tradition oppresses women. Women are expected — indeed, in some cases commanded — to wear skirts instead of trousers, cover themselves with long clothing and wear veils over their heads. No such rules exist for the men. It is discrimination, and therefore the Latin Mass actively endorses sexism. Instead of a unifying form of worship, the Latin Mass has become an instrument of oppression and a gathering point for Catholic fundamentalists.
In most cases, it is useless to politely disagree with people in the Latin Mass sect. Their attitude creates blindness — not only to true faith, but to their own behavior. They treat others with pride and animosity, but their conscience fails to kick in because they are convinced their way is holy and other ways are not.
Anyone who may accuse me of not knowing what I'm talking about — a favorite indictment of the Latin Mass ideologues — would be wrong. My opinion is based on facts and personal experiences.
I grew up in a household of challenged but growing faith, which grew stronger over time. My parents were divorced. My mother was a fallen-away Catholic who hadn't been to church in over 30 years. In the branches of my family tree were relatives who might best be described as atheists, and others of a more traditional Christian type. My mother decided to return to the Catholic Church when I was young. From an early age, I believed in Christ and considered myself a Catholic — other relatives tried in vain to convert me to atheism while I was still in elementary school.
Maybe this sounds like the beginning of a happy story of faith and discovery. It was not. My family's journey into the Catholic Church was a long, tumultuous and unpleasant road punctuated by a series of awful mistreatments by Catholic clergy, religious, schools and parishioners. (It's a miracle that I'm still Catholic and became a Catholic journalist.)
The Latin Mass rears its veiled head in this unholy history at several points. The last Masses my mother remembered attending took place before the Second Vatican Council, so naturally she started going to Latin Masses when she returned to the church because they were familiar. The church was going to welcome us, she thought. The treatment we got was slightly shy of the Spanish Inquisition.
Needless to say, anything in the church looking remotely female was completely veiled. The people had the humor of a gallows crowd and the pastor, arrayed in lavish vestments, was more like a Renaissance baron. After over an hour spent every Sunday drowning in incense smoke and getting sneered at, we did not feel any closer to God.
"You should come to the Latin Mass instead and wear a veil. Women look the most beautiful in church when they are veiled," he tried to persuade.
Rules, also, were a strange issue. For example, the color red was forbidden to be worn in the church. A confessor there hit one of my family members with a "permanent daily penance"— a rosary every day, forever, to atone for an alleged life of iniquity. After some while of this torture, my mother spoke with a different priest about the unbearable situation. He advised her that genuine Catholic faith did not forbid wearing certain colors or allow priests to inflict a "lifetime penance" for sins. Immediately we stopped going to Mass at that parish.
But it wasn't the last time I would run into Latin Masses — or the Latin Mass sectarians, present today in many Catholic organizations.
After almost leaving the church as a teenager, I chose to stay Catholic by practicing my faith as a free agent — belonging to no parish, attending different churches for Sunday Mass. On one instance, a priest noticed I was showing up semi-regularly and approached me with a persuasive speech to convert me to the Latin Mass faction — disguising discrimination as encouragement. "You should come to the Latin Mass instead and wear a veil. Women look the most beautiful in church when they are veiled," he tried to persuade. "The long veils are the best kind — the really long ones, past the shoulders. I recommend that for you — you have such pretty red hair, but it would even look nicer if you wore a veil over it. I think the long kind would be best for you."
Most disturbing about this conversation was his effort to make repression sound positive. Of course it made no sense that my hair would somehow look better if people couldn't see it. Indignant, I asked him to explain why he thought I should consider covering my head.
"Because it's respectful," he replied solemnly.
When asked why it was disrespectful to show the hair that God gave me — and why men in church did not have to cover their hair — he was not able to answer. He reacted badly because I challenged his authority. Anyway, I had no intention of listening. I knew I was free to take my belief in God elsewhere. I never returned to that church afterwards.
The priest's attitude towards veiling women is typical of Latin Mass cultists. They seem to believe that women look better in church when people can't see them. They try to sell the veil to girls as a symbol of feminine piety. They hold that covering up and hiding yourself is beautiful although such a practice is the very opposite of natural beauty.
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