Welcome to “Ordinary Time”

Welcome to “Ordinary Time”

[The ICEL translation of “Tempus per Annum” in the Novus Ordo liturgy; ironically the Episcopalians, Anglicans, and Anglican-use (Ordinariate) Catholics in their “renewed” liturgies retain the traditional terminology of Sundays and weeks “after Epiphany” and “after Pentecost” (or for the latter two groups, “after Trinity” following the medieval Sarum usage of the Roman liturgy in England)]

Louie Verrecchio
June 5, 2017

According to the liturgical calendar of the Traditional Roman Rite, today is Pentecost Monday, the day after Pentecost Sunday.

On the Novus Ordo calendar, however, today constitutes the beginning of “Ordinary Time” – a specific period of weeks unique to what might best be considered “our time.”

Though “Ordinary Time” also follows Pentecost in a chronological sense, spiritually it is rooted not so much in the birth of the Catholic Church and the descent of the Holy Ghost, but rather in the “New Pentecost” that gave birth to a new church at Vatican Council II.

The phrase “New Pentecost” can be traced back to the Apostolic Constitution, Humanae Salutis, wherein Pope John XXIII formally convoked the Second Vatican Council, praying to the Holy Ghost:

“Divine Spirit, renew your wonders in our time, as though for a New Pentecost…”

In 1961 as Pope John XXIII offered this prayer, roughly 22 months had passed since he had read the Third secret of Fatima.

Among those who also read the as yet unrevealed Secret was Cardinal Mario Luigi Ciappi, personal theologian to Pope Pius XII, John XXIII and their next three successors.

According to him:

“In the Third Secret, it is foretold, among other things, that the Great Apostasy in the Church begins at the top.”

So, how did Pope John XXIII, the man who occupied “the top” of the Catholic Church on earth at that very moment react to this message?

He reportedly remarked, “This message is not for our time.”

You see, for John XXIII, “our time” was that time when men, even within the Church, had grown so restless in their pursuit of worldly acclaim in the name of so-called “progress” that they desired to ignite a New Pentecost, and the pope himself would provide the spark in the calling of the Council.

“Renew your wonders in our time, as though for a New Pentecost…”

So, how will future generations look back upon our time?

It seems to me that they will look back on the conciliar age as that regrettable time in human history when even our churchmen became drunk on self-adulation; so captivated by their own accomplishments and so thoroughly convinced of their soaring dignity that they embraced the delusion that “all things on earth should be related to man as their center and crown.” (Vatican Council II, Gaudium et Spes)

This, my friends, is the “our time” of which Pope John XXIII spoke.

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