Traditionalists Grieving Process

JMJ

In many ways the situation of Traditional Catholics is similar to the five stages of Loss and Grief.

Traditionalist are (or should be) grieved at the loss of Faith, liturgy, and doctrinal clarity (to name a few of the things we've lost or had ripped from our hands).

What is important to note is that as the members of the Church become aware of what has happened they will be at different stages in the grieving process. Some will progress quickly, others will get stuck at a particular stage.

While originally developed based on observations of terminally ill patients, the process sheds light on how traditional Catholics responded to the post - conciliar upheaval. It likewise provides insight to how 'Modern' Catholics will respond when the Church Teachings and Doctrine are reasserted.

I would like to note that 'acceptance' does not mean accepting the errors etc of the Council but of the situation.

From that point the individuals will be able to cope with the situation in a rational manner.

I hope.

P^3

Reference: Wikipedia

The stages, popularly known by the acronym DABDA, include:^[2]

Denial — As the reality of loss is hard to face, one of the first reactions to follow the loss is Denial. What this means is that the person is trying to shut out the reality or magnitude of his/her situation, and begins to develop a false, preferable reality.
Anger — "Why me? It's not fair!"; "How can this happen to me?"; '"Who is to blame?"; "Why would God let this happen?"
Once in the second stage, the individual recognizes that denial cannot continue. Because of anger, the person is very difficult to care for due to misplaced feelings of rage and envy. Anger can manifest itself in different ways. People can be angry with themselves, or with others, or at a higher power, and especially those who are close to them. It is important to remain detached and nonjudgmental when dealing with a person experiencing anger from grief.
Bargaining — "I'll do anything for a few more years."; "I will give my life savings if…"
The third stage involves the hope that the individual can somehow undo or avoid a cause of grief. Usually, the negotiation for an extended life is made with a higher power in exchange for a reformed lifestyle. Other times, they will use anything valuable as a bargaining chip against another human agency to extend or prolong the life they live. Psychologically, the individual is saying, "I understand I will die, but if I could just do something to buy more time…" People facing less serious trauma can bargain or seek to negotiate a compromise. For example "Can we still be friends?" when facing a break-up. Bargaining rarely provides a sustainable solution, especially if it is a matter of life or death.
Depression — "I'm so sad, why bother with anything?"; "I'm going to die soon so what's the point?"; "I miss my loved one, why go on?"
During the fourth stage, the grieving person begins to understand the certainty of death. Much like the existential concept of The Void, the idea of living becomes pointless. Things begin to lose meaning to the griever. Because of this, the individual may become silent, refuse visitors and spend much of the time crying and sullen. This process allows the grieving person to disconnect from things of love and affection, possibly in an attempt to avoid further trauma. Depression could be referred to as the dress rehearsal for the 'aftermath'. It is a kind of acceptance with emotional attachment. It is natural to feel sadness, regret, fear, and uncertainty when going through this stage. Feeling those emotions shows that the person has begun to accept the situation. Oftentimes, this is the ideal path to take, to find closure and make their ways to the fifth step, Acceptance.
Acceptance — "It's going to be okay."; "I can't fight it, I may as well prepare for it."
In this last stage, individuals begin to come to terms with their mortality or inevitable future, or that of a loved one, or other tragic event. This stage varies according to the person's situation. People dying can enter this stage a long time before the people they leave behind, who must pass through their own individual stages of dealing with the grief. This typically comes with a calm, retrospective view for the individual, and a stable mindset.

Auctorem Fidei

Can the SSPX be right about the Novus Ordo? Revision: Feb 11, 2013 On another web forum, I was engaged in a rather heated discussion about the documents of Vatican II.

Morning and Evening and other sundry Prayers

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Comparision of the Tridentine, Cranmer and Novus Ordo Masses

+ JMJ I downloaded the comparison that was linked in the previous article on the mass (here) . ... a very good reference! P^3 From: Whispers of Restoration (available at this link) . CHARTING LITURGICAL CHANGE Comparing the 1962 Ordinary of the Roman Mass to changes made during the Anglican Schism; Compared in turn to changes adopted in the creation of Pope Paul VI’s Mass in 1969 The chart on the reverse is a concise comparison of certain ritual differences between three historical rites for the celebration of the Catholic Mass Vetus Ordo: “Old Order,” the Roman Rite of Mass as contained in the 1962 Missal, often referred to as the “Traditional Latin Mass.”The Ordinary of this Mass is that of Pope St. Pius V (1570) following the Council of Trent (1545-63), hence the occasional moniker “Tridentine Mass.” However, Trent only consolidated and codified the Roman Rite already in use at that time; its essential form dates to Pope St. Gregory the Great (+604), in whose time the R

Tradicat

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