requesting that parishioners respond to him in writing or via email with their interest in having the Latin Mass at St. Anthony’s. Two weeks later he followed up two with a more detailed explanation of Summorum Pontificum (see exerpt from July 22 bulletin below). In total, 23 of his parishioners replied to him either individually or as couples. According to Fr. Landry, some were those who were brought up with the Latin Mass, and the others, about half, were those born after 1970, but desired to be connected to all the saints and other Catholics who prayed according to this form.
Consequently, he will begin by offering the Latin Mass according to the 1962 missal on First Saturdays at 8 AM. If the community continues to grow, then he will possibly begin to offer the Latin Mass on other Saturdays of the month as well. Fr. Landry explained that at the present time, the number of those requesting it is too small to supplant a Sunday Mass, and he is unable to add another Mass on Sunday because he is the only priest in the parish and he is at the canonical limit of Masses being offered.
Fr. Landry’s personal experience with the Latin Mass is that he attended it on Sundays in Boston while he was in college. He stated that although he has celebrated the Novus Ordo in Latin, he has not yet celebrated the Mass according to the Tridentine rite.
Father feels that there is a need for liturgical catechesis, and Latin training for those who have never learned Latin. He is also of the opinion that certain differences, for instance the lectionary, the Propers for the Saints, etc. need to be explicated. According to the August 12 parish bulletin, Fr. Landry will be offering short catechetical sessions on the rite, including the Latin language, so that people will be able to participate in the Mass with greater devotion.

from St. Anthony’s bulletin, JULY 22, 2007:
Opening Wide Our Hearts Opening wide our hearts - Throughout the first two years of his pontificate, Benedict XVI has dedicated himself to implementing the authentic spirit of the Second Vatican Council in the life of the Church. He was a peritus or expert advisor to one of the Council’s most influential cardinals, and for that reason participated intimately in the work of the Council and the composition of its documents. In his pre-papal writings as well as in a major
discourse given to the Roman Curia before his first Christmas as pope, he has distinguished the genuine spirit of the Second Vatican Council — which he says is found in Council’s documents — from the so-called “spirit of Vatican II,” which he states is not only not in the documents but is opposed in many of its manifestations to what the Council fathers actually taught. Benedict maintained in his December 2005 Curial address that one of the main errors of the “spirit of Vatican II” is that it has promoted a “hermeneutic of rupture” — the false interpretation that the Council was a clean break from the past. To be understood truly and implemented effectively, the Council, he said, must be seen through a “hermeneutic of reform,” a prism that stresses continuity with the living history of the Church while seeking, with the help of God, to make the Church be more faithful to its mission. This distinction between rupture and reform, between discontinuity and continuity, is fundamental to understanding Pope Benedict’s motu proprio granting much easier access to the celebration of the Mass according to the missal approved by Blessed John XXIII in 1962 and devoutly used throughout the Council. The liturgical reform, intended by the Council, was meant to promote the “full, active and conscious participation of the faithful” in the celebration of the Mass. But these liturgical changes were meant to be understood as an organic development of the Latin rite, not a new rite altogether. For this reason, the Missal of Blessed John XXIII was never abrogated, because its use was still foreseen besides the new “ordinary” Missal of his successor. Continuity with the past, however, was not the way the liturgical reform was experienced in many places of the Catholic world. The “changes” were communicated and experienced far more than the continuity. “There is no contradiction between the two editions of the Roman Missal,” Benedict explains. “In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.” The motu proprio is an attempt to preserve those riches.