From the desk of Fr Chigbata:

Article 1

Thesis: The Need for the Catholic Church in Nigeria to Return to the Traditional Latin Mass

Introduction

The Catholic Church has experienced numerous changes in recent decades, particularly after the Second Vatican Council (1962–1965), which significantly altered liturgical practices and theological approaches. While these changes were intended to make the Church more accessible to the modern world, they have, in some cases, led to widespread abuses and a loss of reverence, particularly within the context of the Church in Nigeria. As Pentecostalism and modernism gain increasing influence, there has been a disturbing trend towards desacralization, superficiality, and materialism in the Church’s liturgy and spiritual life. This thesis argues that a return to the traditional Latin Mass is necessary for the renewal of the Catholic faith in Nigeria, as it will restore a sense of sacredness, reverence, and doctrinal purity that has been eroded over the years.

Chapter 1: The Rise of Pentecostalism and Modernism in Nigeria

1.1 The Pentecostal Movement and Its Influence

Pentecostalism has seen a massive surge in popularity across Nigeria, offering a faith that is often more focused on emotional experiences, prosperity, and personal success than on the traditional sacramental life of the Church. This movement, with its emphasis on charismatic leadership, speaking in tongues, and the prosperity gospel, has attracted many Catholics, especially young people, who find it appealing in a society rife with economic struggles and spiritual restlessness.

Many Nigerian Catholics, lured by the Pentecostal focus on "instant" miracles and "practical" spirituality, have abandoned the rich, structured liturgy of the Church for the more exuberant worship style of Pentecostal churches. The emotional and subjective nature of these services stands in stark contrast to the solemn, transcendent beauty of the Traditional Latin Mass, which offers a more profound and enduring connection to God. The rapid growth of Pentecostalism highlights the need for the Church to reconnect with its historical liturgical roots to provide an alternative grounded in authentic spirituality.

1.2 Modernism and the Erosion of Tradition

Modernism, both in theology and liturgy, has also infiltrated the Catholic Church in Nigeria. The post-Vatican II reforms, while intended to bring the Church closer to contemporary culture, have often resulted in a dilution of doctrinal clarity and reverence. The modern tendency to emphasize individualism, subjective experience, and cultural relevance has undermined the universal nature of the faith.

The post-Vatican II emphasis on vernacular languages, which was meant to make the Mass more accessible, has unintentionally led to a loss of the sacredness that the traditional Latin Mass conveyed. The vernacular Mass, while culturally and linguistically more familiar, often fails to carry the same sense of mystery and reverence. The sacred silence, the ritualistic beauty, and the theological depth of the Latin Mass have been replaced with a more "user-friendly" approach that, while well-meaning, has contributed to a loss of the transcendent in worship.

Chapter 2: The Legacy of Vatican II and the "Smoke of Satan"

2.1 The Intent of Vatican II and Its Outcomes

Pope John XXIII's intentions for the Second Vatican Council were to modernize the Church in light of the changing world. He sought to open the windows of the Church and allow the fresh air of modernity to come in. While some of the council's docuмents, such as Lumen Gentium and Gaudium et Spes, aimed to address the pastoral needs of the faithful in a rapidly changing world, the liturgical changes that followed were more contentious.

Pope Paul VI, in his speech following the council, famously remarked that during Vatican II, the "smoke of Satan" had entered the Sanctuary through a crack on the wall."  This powerful statement suggests that while the reforms may have been well-intentioned, their consequences were deeply problematic. The liturgical changes, particularly the replacement of the traditional Latin Mass with the Novus Ordo, introduced a host of abuses and a general loss of reverence for the Eucharist.

2.2 The "Smoke of Satan" and the Crisis of Faith

The liturgical revolution of Vatican II was not without its problems. While the intention was to make the Mass more accessible, the aftermath saw a weakening of the Church's traditional teachings on the Real Presence of Christ in the Eucharist, the nature of the priesthood, and the sacredness of the liturgy. The emphasis on participation, while beneficial in some respects, has led to a lowering of the transcendent and sacrificial aspects of the Mass.

In Nigeria, this has been compounded by a lack of proper catechesis on the nature of the Mass and the Eucharist. The widespread abuses in the celebration of the Eucharist, including communion in the hand and casual handling of the sacred species, have undermined the faith of many Catholics. The loss of the Latin Mass, with its clear theological and liturgical structure, has left many searching for a deeper connection to the sacred, which is often found in the emotional exuberance of Pentecostal services.

Chapter 3: Abuses and Desecration in the Contemporary Nigerian Church

3.1 The Desacralization of the Eucharist

One of the most glaring abuses that has arisen in the wake of Vatican II is the casual treatment of the Eucharist. The widespread practice of receiving Communion in the hand, as opposed to the traditional practice of receiving on the tongue, has led to a lack of reverence for the Blessed Sacrament. This practice, which is increasingly common in Nigeria, is a stark departure from the Church’s traditional understanding of the Eucharist as the Body and Blood of Christ, to be treated with the utmost reverence and care.

In some dioceses in Nigeria, there have been reports of the Eucharist being desecrated—dropped on the floor or even taken away from the altar and handled inappropriately. Such abuses are not just accidental; they reflect a deeper crisis in faith, where the sacredness of the Mass and the Eucharist is no longer adequately emphasized.

3.2 The Overemphasis on Fundraising and Materialism

Another troubling trend in the post-Vatican II era is the overwhelming focus on materialism and fundraising within the Church. In many Nigerian dioceses, Masses and liturgical celebrations have become opportunities for fundraising, with collections and "special offerings" overshadowing the spiritual significance of the liturgy. This materialistic approach stands in direct contrast to the solemnity and sacrificial nature of the Traditional Latin Mass, which emphasizes the worship of God rather than human interests.

The commercialization of the liturgy, including the excessive emphasis on celebrations and special events for financial gain, has led to a devaluation of the Mass as a sacred act of worship. This trend is not unique to Nigeria but is part of a broader phenomenon that has affected the Church globally since the post-conciliar reforms.

3.3 Dancing and Emotionalism in the Liturgy

In many Nigerian parishes, there is a tendency to introduce dancing, clapping, and other forms of emotional expression into the liturgy. While these practices may be well-meaning and culturally relevant, they detract from the sacredness and solemnity of the Mass. The Traditional Latin Mass, by contrast, preserves the reverence and dignity of the liturgy, allowing for a more contemplative and transcendent experience of worship.

Chapter 4: The Need for a Return to the Traditional Latin Mass

4.1 A Restoration of Reverence and Sacredness

The return to the Traditional Latin Mass in Nigeria would help to restore the reverence and sacredness that has been lost in recent decades. The Latin language itself, with its rich history and connection to the Church's tradition, fosters a sense of transcendence and mystery that is often absent from the vernacular Mass. The ritualistic nature of the Traditional Latin Mass, with its precise prayers, gestures, and silent moments, invites the faithful into a deeper encounter with the Divine.

4.2 Combating the Influence of Pentecostalism and Modernism

In an era dominated by the influence of Pentecostalism and modernism, the Traditional Latin Mass offers an alternative that is rooted in tradition, orthodoxy, and authentic Catholic spirituality. The faithful in Nigeria, disillusioned by the superficiality of Pentecostal worship, need a liturgy that speaks to the depths of the human soul and draws them into the mystery of Christ’s sacrifice.

4.3 A Sign of Unity and Continuity with the Universal Church

The Latin Mass also serves as a sign of unity with the Universal Church. By returning to the Latin Rite, Nigerian Catholics would be expressing solidarity with the global Catholic community, reaffirming their adherence to the timeless teachings and practices of the Church. This is particularly important in a country like Nigeria, where the Church faces a variety of cultural and theological challenges.

Conclusion

In conclusion, the Catholic Church in Nigeria must return to the Traditional Latin Mass to combat the influence of Pentecostalism and modernism, to restore reverence and sacredness to the liturgy, and to reconnect with the universal Church. The abuses and desecration that have plagued the liturgy in recent decades, including the casual treatment of the Eucharist, the overemphasis on materialism, and the introduction of emotionalism into the liturgy, have weakened the faith of many Catholics. By returning to the Traditional Latin Mass, the Church can offer a more authentic, transcendent, and doctrinally sound form of worship that will foster a deeper connection to God and restore the Church’s sacred mission in Nigeria and beyond. 
Fr Michael Chigbata. 
Catholic Fidelity of St Pius X Mission, Nigeria.

Article 2

Return to the Traditional Latin Mass

Introduction
 
In my previous article, I humbly presented my conviction on why the Catholic Church in Nigeria urgently needs to return to the Traditional Latin Mass. Since then, I have continued to receive questions from my seminary classmates, fellow priests, and many lay faithful who wonder why I have chosen the path of Tradition instead of remaining in the new rite (Novus Ordo).

Some Catholics, out of ignorance or gullibility, still interpret my decision as an act of disobedience to the Archbishop of Onitsha, who ordained me a priest on 30th July, 2005 at St. Joseph Catholic Church, Anaku. This article is a response to such concerns, written with humility in the light of the words of the Apostle Peter:

> “But sanctify the Lord Christ in your hearts, being ready always to satisfy everyone that asketh you a reason of that hope which is in you. But with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.” (1 Peter 3:15-16, Douay–Rheims)



With these words as my guide, I intend not to argue but to explain clearly the reasons for my decision.

This continuation will be presented in series, since the subject is broad and deserves careful digestion. In this first part, I wish to give a summary of my pastoral assignments under the Archdiocese of Onitsha from my priestly ordination in 2005 until I left in December 2018.


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My Pastoral Journey in the Archdiocese of Onitsha (2005–2018)

I was ordained a priest on 30th July, 2005 by Archbishop Valerian Okeke. Immediately after ordination, I was sent on different assignments in the Archdiocese, which I carried out faithfully and diligently until I left in 2018.

1. August 2005 – Relief duty at my home parish, St. Joseph’s Parish, Anaku, under Fr. Maurice Abasilim.


2. September 2005 – Relief duty at St. Joseph’s Parish, Oba, Idemili LGA, under Fr. Celestine Aniofor.


3. October 2005 – Relief duty at St. Anthony’s Parish, Umudioka, under Late Fr. John Uzuakpundu.


4. November–December 2005 – Relief duty at St. John’s Parish, Oba, Idemili LGA, under Fr. Bartholomew Okonkwo.


5. 2006–2007 – Parish vicar at St. Mary’s Parish, Inland Town, Onitsha, under Late Fr. Denis Sokei.


6. 2007 (six months) – Parish vicar at Christ the King Parish, Onitsha, under late Fr. Christopher Emeka Ochuba.


7. 2008 – Parish vicar at Immaculate Conception Parish, MCC, Onitsha, under Fr. Hyginus Nwandu.


8. 2008–2014 – Parish priest of St. Joseph’s Parish, Oba, Idemili LGA.


9. 2014–2018 – Parish priest of Chukwubueze Parish, Ossomala.


10. 2007–2018 – Archdiocesan Chaplain of the Apostolate of the Most Precious Blood of Jesus Christ.


11. 2007–2018 – National Chaplain and President for priests and religious of the Precious Blood Devotion.



At the end of my tenure in Ossomala in 2018, I duly handed over to my successor, Fr. Aloysius Uzodike, with a proper inventory and handover note, which were deposited in the parish archive as well as at the Chancery of the Archdiocese. This was done in obedience and respect for ecclesiastical procedure.