Extracts from the address of His Holiness Pope John Paul II to the Plenary Meeting of The Congregatiion for Divine Worship and the Discipline of the Sacraments
(21 September 2001)
2. The Sacred Liturgy, described by Sacrosanctum Concilium as the summit of the Church's life, can never be reduced to a mere aesthetic reality. Neither can it be considered simply as a means to pedagogical or ecumenical ends. Before all else, the celebration of the sacred mysteries is an act of praise to the Triune God's sovereign majesty, and is willed by God Himself. Through the Sacred Liturgy man, personally and collectively, presents himself before God to render thanksgiving, fully conscious that his existence cannot be complete without praising God and doing His will as he strives for the Kingdom which is already present but whose definitive advent is only to be found in the Parousia of the Lord Jesus. Were the Liturgy not to have its effects on life, it would become void and displeasing to God.
3. The celebration of the Liturgy is an act of the virtue of religion which, in keeping with its nature, must be characterised by a profound sense of the sacred. Both the individual and the community must be aware that, in a special way, through the Liturgy they come into the presence of Him who is thrice holy and transcendent. Consequently, the disposition required of them is one that can only flow from that reverence and awe deriving from an awareness of being in the presence of the majesty of Almighty God. Did not God Himself wish to express this when he commanded Moses to remove his sandals in the presence of the burning bush? Was it not because of this same realization that Moses and Elijah did not dare gaze on God facie in faciem.
The People of God require a comportment in their priests and deacons that is completely imbued with reverence and dignity since it allows them to penetrate invisible realities without words or explanations. The Roman Missal, promulgated by Saint Pope Pius V, and the various Eastern Liturgies, contain many very beautiful prayers with which the priest expresses a profound sense of reverence and humility before the Sacred Mysteries. These prayers reveal the very substance of every Liturgy.
A liturgical celebration, at which the priest presides, is an assembly of prayer, gathered in faith to hear the Word of God. Its primary object is to offer to God the living, pure and holy Sacrifice made once and for all time by Jesus Christ on Calvary, and which is rendered present at every Holy Mass celebrated by the Church so as to worship God in spirit and in truth.

Encyclical of Pope Pius XII Ingruentium Malorum on reciting the Rosary

12. But it is above all in the bosom of the family that We desire the custom of the Holy Rosary to be everywhere adopted, religiously preserved, and ever more intensely practiced. In vain is a remedy sought for the wavering fate of civil life, if the family, the principle and foundation of the human community, is not fashioned after the pattern of the Gospel.
13. To undertake such a difficult duty, We affirm that the custom of the family recitation of the Holy Rosary is a most efficacious means. What a sweet sight - most pleasing to God - when, at eventide, the Christian home resounds with the frequent repetition of praises in honor of the august Queen of Heaven! Then the Rosary, recited in common, assembles before the image of the Virgin, in an admirable union of hearts, the parents and their children, who come back from their daily work. It unites them piously with those absent and those dead. It links all more tightly in a sweet bond of love, with the most Holy Virgin, who, like a loving mother, in the circle of her children, will be there bestowing upon them an abundance of the gifts of concord and family peace.

Pope Leo XIII is known for his development of the social doctrine of the Church, but few people remember that he used to be called the Pope of the Rosary. In an age “when all evils combine to oppress the Church under their weight”, Leo XIII had recourse to a line of action that had born rich fruits in the past, and exhorted a return to the Holy Rosary of St. Dominic and St. Pius V.
This is why in his encyclical of 1st September 1883 he “decrees and orders that throughout the whole Catholic world the following feast of Our Lady of the Rosary be celebrated with a particular piety and with all the solemnities of the cult: from 1st October to 2nd November at least five decades of the Rosary are to be recited piously in all parish churches followed by the Litanies of Loretto.“ In a declaration of 24th December 1883 the Holy Father expressed his joy that the Catholic people had everywhere been so obedient to his orders. He asked for perseverence in this practice. On 30th August 1884 he renewed for the month of October the prescriptions of the previous year. “Since the attack by the enemies of Christianity is unrelenting, the constancy and energy of the defenders should be no less vigorous…”

Liturgi 1962
Persaudaraan dan Liturgi

Tujuan dari Persaudaraan Santo Petrus adalah pengudusan imam melalui pelaksanaan fungsi imam, terutama dengan menyesuaikan hidupnya untuk Kurban Kudus Misa oleh ketaatan terhadap "tradisi-tradisi liturgis dan rohani" [1] dari Gereja. Penggunaan buku-buku liturgi yang berlaku pada tahun 1962 diberikan kepada anggota Persaudaraan Imam St Petrus serta para imam lainnya tinggal di rumah-rumah atau berolahraga Persaudaraan pelayanan suci mereka di gereja-gereja Persaudaraan [2] .

Penggunaan "tradisional" ritus Romawi (atau "Tridentine" atau "ritual St Pius V") [3] dalam bentuk di mana ia saat ini dalam Gereja Latin sebelum reformasi tahun 1969 adalah spesifisitas Persaudaraan Santo Petrus. Oleh karena itu tepat untuk menjelaskan alasan kami di singkat karena melekat pada ritus ini yang pada umumnya sangat sedikit diketahui.
Liturgi dalam Gereja

Keseluruhan dari sekte yang membuat Gereja kepada Allah ", tulis Paus Pius XII dalam ensiklik Mediator Dei," harus berada di interior dan eksterior sekaligus. Eksterior tentu, karena sifat manusia, menjadi komposisi jiwa dan tubuh, tuntutan sebelah luar, untuk Ilahi dimaksudkan kita untuk ditarik oleh pengetahuan tentang realitas terlihat dengan cinta realitas tak terlihat (...). Namun elemen penting dari kultus adalah elemen interior, karena itu perlu selalu hidup dalam Kristus, untuk sepenuhnya ditujukan kepada-Nya, untuk memberikan kemuliaan di dalam Dia, dengan Dia dan melalui Dia, Bapa di Surga [4]. Jadi itu adalah bahwa "realitas indra menjadi tempat dimana dinyatakan pekerjaan Tuhan pengudusan dan karya manusia pemujaan kepada Allah" [5]. Gereja, mempelai wanita Kristus, panduan tangan anak-anaknya dalam perjalanan doa liturgis.
Liturgi kemudian didefinisikan menurut Konstitusi Sacrosanctum Concilium "sebagai pelaksanaan fungsi imamat Yesus Kristus di mana pengudusan manusia adalah ditandai dengan tanda-tanda jelas dan menyadari dengan cara yang tepat untuk masing-masing; dan di mana kultus publik peformed dalam totalitasnya oleh Tubuh mistik Yesus Kristus, artinya oleh Kepala dan anggota Its [6].
Dalam doa liturgi para anggota Gereja dimasukkan dalam kultus diberikan oleh Anak kepada Bapa. "Karena itu, setiap perayaan liturgis, sebagai karya Kristus Imam Besar dan Tubuh-Nya yakni Gereja, merupakan kegiatan suci keunggulan nominal, yang tidak ada tindakan Gereja lainnya yang sama dalam efficacity dengan cara yang sama dan ke derajat yang sama "[7].