p.13, reads:

"Rome had been at pains during the 1970s and 1980s to see that no official schism occurred in the much-troubled Caltholic Church. That hope was dashed on June 30, 1988, when Archbishop Marcel Lefebvre, against Rome's express wishes, consecrated four bishops to ensure the future of his Society of St. Pius X.

"The failure to head off the schism was never fully explained, though we know that Lefebvre had come to distrust nearly everyone in the Roman Curia, including Cardinal Ratzinger and the Pope, worrying that they -- and he -- would be manipulated by their anti-Lefebvrist advisors. In this frame of mind, Lefebvre refused a proffered compromise and proceeded to the fateful consecrations.

"Some in Rome, it is said, wanted Lefebvre to break with the Pope and go into schism, desiring that the traditionalist theology Lefebvre preached would then be irredeemably stigmatized as schismatic, even heretical. If that is so, they got part of their wish: Lefebvre died five years later without having been reconciled with Rome.

"But the departure of Lefebvre was not the end of the traditionalist movement in Roman Catholicism.

"First, Ratzinger saw to it that a new priestly society was formed, called the Fraternity of St. Peter, which would carry on many of the traditionalist views of the Lefebvrists, but within the Church. This movement, starting from the tiniest beginnings, has flourished.

"Second, as the years have passed, the questioons Lefebvre raised in the 1970s and 1980s about the Council's teaching on religious freedom and its apparent abandonment of the traditional doctrine that there is 'no salvation outside the Church' have begun to be raised by others who have remained in the Church."

(supra, p.17)

"[3] THE LITURGY AND THE RETURN OF THE HOLY

"John Paul seems to have recognized that modern man is hungry for 'the absolute,' and he seems increasingly to connect the increase of the hunger with the reform of the liturgy introduced after the Second Vatican Council. There yet remains time in this pontificate for some dramatic action to be taken on a matter which is of profound importance for all Catholics: the restoration of the solemnity of the Church's liturgy.

"Recently, the Italian priest Gianni Baget Bozzo, for many years a close collaborator of Cardinal Giuseppe Siri of Genoa (who was twice almost elected Pope in 1978), raised the issue of the restoration of the liturgy in the Italian press. In an article in Il Giornale on August 26 entitled "Why the Latin Mass is Not a Rite for Nostalgics Only," Bozzo set forth the arguments in favor of the 'old Mass' which an increasing number in Rome are beginning to find compelling.

"There has been an increase, in many dioceses, of the permission granted to the faithful to celebrate the traditional Catholic Mass, which dates back 1,800 years," Bozzo began. 'The Mass is called the Mass of St. Pius V because it was this Pope who codified its authentic text. It is in Latin and so starting to clebrate it again has up until now been seen as the longing of a club of nostalgics for the past in an age of globalization.'

"But the desire for the 'old Mass' is more than just nostalgia and anxiety in the face of modernity, Bozzo argues.

"'The groups in favor of the Mass of St. Pius V which sprang up immediately after the introduction of the reformed liturgy following the Second Vatican Council loved the beauty of the Latin language and of Gregorian chant, and so they wanted the Mass in Latin because it was in Latin,' he writes. 'But those who are interested in the Mass of St. Pius V today are not attracted by the Latin alone, but rather by the text of that Mass, independent of the language.'

"It's not just the Latin and the chant that is at issue, but the content of the Mass, Bozzo argues.

"'The post-conciliar reformed Mass is a different thing from the traditional Mass,' he says. 'It is certainly orthodox, but it does not have the mystical spiritual quality of the ancient Mass. The old Mass has a personal tone. The earthly celebrant is the priest, who feels himself to be a sinner who, as such, asks forgiveness. The people feel the same thing, and seek forgiveness in a personal self-accusation, not in a communal one. Each person is a sinner; collective sin does not exist. The word "we" appears only after the end of the penitential part of the Mass.

"'Finally,' he writes, 'the entire old Mass is dominated by the proclamation of the real presence (not metaphorical or symbolic) of Christ under the appearance of bread and wine. The signs of the cross over the bread and the wine which accompany the Canon, indicate... the renewal of the sacrifice of the Cross. The kisses of the altar express a form of tenderness.

"'There are great things in the Mass of St. Pius V that are not found in the Mass of Paul VI. The Mass of Paul VI is marked by an affective sterility.... It is a cold Mass, to which guitars are added as an extraneous sound, with words without doctrine and music sometimes devoid of beauty. Could it be that there is some connection between the great crisis that invested the Church in the 1970s and the change in the Mass? Could it be that the crisis in priestly vocations stems from the loss of the sacrality of the priest, well-expressed in the ancient Mass?

"'If the custom of celebrating this Mass should flourish once again among Catholics, even if only alongside the monopoly, rigorously imposed, of the reformed liturgy, it would be a good thing,' Bozzo sums up. 'The Council recognized the religious freedom of non-believers and multiplied the liturgical forms. Can there not be freedom in the post-conciliar Church to celebrate the Mass of the Tradition?'

"It is, we think a good question, and one John Paul is clearly pondering."