Today's Messages (off)
| Unanswered Messages (on)
| Forum: Pre-Vatican II Liturgy |
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| Topic: Moratorium on Death |
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| Moratorium on Death |
Sat, 22 November 2008 07:06 |
 M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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http://www.google.com/hostednews/ap/article/ALeqM5gctwkVjRqR wpJKVM7qWX1ACO7hvQD94J0RD80
I would like to know which country saw the light.
(AP) — The U.N. General Assembly's human rights committee voted Thursday for the second year in a row to urge a global moratorium on the death penalty.
The United States sided with countries such as Iran, China and Syria in opposing the resolution.Doesn't that say a mouthful?]
The 105-48 vote marked a slight change from the 104-54 vote in the full General Assembly last December. About 30 nations abstained.
http://www.zenit.org/article-24325?l=english
The Community of Sant'Egidio praised a U.N. committee's call for a global moratorium on the death penalty as a "change of sensitivity" in the international community.
On Thursday, the U.N. Human Rights Committee adopted for the second year in a row a global moratorium on executions. ...
Sant'Egidio praised the move today, and ... also noted that more countries are welcoming the moratorium: "Over the past two years, many African and Central Asian countries have played a part in this battle for a more human justice."...
It is necessary to continue working to "spread this culture of life"... the death penalty "is not only an internal question in each country, but today is officially a question that has to do with the international community."
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| | Topic: A General Climate of Fog |
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| A General Climate of Fog |
Thu, 20 November 2008 19:14 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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Great turn of phrase...
http://www.zenit.org/article-24319?l=english\\
Forming priests in the world today is no easy task, since a general climate of fog envelops everything, said an expert on priestly formation at a forum in Rome.
A Nov. 7-9 symposium at the Pontifical Spanish College of St. Joseph focused on "15 Years After 'Pastores Dabo Vobis,'" Pope John Paul II's apostolic exhortation on priestly formation.
The Fraternity of Diocesan Worker Priests of the Sacred Heart of Jesus organized the symposium to commemorate the first centenary of the death of their founder, Blessed Manuel Domingo y Sol.
The fraternity's general director and the college's rector accompanied Cardinal Zenon Grocholewski, prefect of the Congregation for Catholic Education, at the symposium's opening session.
The cardinal stressed the central importance of spirituality, which unifies what the priest is and does, in formation and in priestly ministry.
The first address was given by Archbishop Mauro Piacenza, secretary of the Congregation for Clergy. His talk illustrated the challenges of priestly formation today.
Of modern society, he said: "It is not that a heresy has been put forth, which would have made the Church react quickly, but there is a general climate of fog that envelops everything."
Based on this, the Vatican official highlighted certain conditions that make it possible to educate "on the true meaning of the Church, in the love of our Holy Mother, who has begotten us and propagates all, in the faith and in the holy Catholic priesthood."
As Abp Piacenza says, it is not heresy that is causing much of the damage, that is being promoted in so many places, (even on these boards,) so much as misguided emphases, irrational enthusiasms, ("all these people can't be wrong!")
We must continue to promote the truth, to support good priests, encourage vocations, and to lovingly admonish those who while perhaps well-meaning are so far off base on matters of the Faith, (while discouraging them from spreading their spiritual fog.)
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| | Topic: Eucharist vs. the Word? |
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| Eucharist vs. the Word? |
Wed, 12 November 2008 16:18 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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Unfortunate title, but an interesting column from Legionary of Christ Fr Edward McNamara, in Zenit:
http://www.zenit.org/article-24220?l=english
Q: Could you succinctly state the relationship between the importance of the Eucharist versus the Word of God in the liturgy of the Mass? I was on a Eucharistic retreat with a group of Catholics, when the leader of our group said that we as Catholics believe that the Word of God is as important as the Eucharist. I have always been taught that the Eucharist is the source and summit of our faith, but after she said this I did some research into adoration of the Blessed Sacrament and the Word of God, and it seemed that there was more than a little validity to her statement since the "Word was made flesh and dwelt amongst us" ... and God speaks to us though his inspired Word, etc. Please clarify this. -- N.C., Cleveland, Ohio
A: I would like to begin this answer by recalling a conversation I had during my seminary years with an elderly Catholic layman while on vacation in upstate New York. This wise gentleman, of Lithuanian descent, rented canoes in the Adirondacks and often dealt with evangelical Christians who tried to win him over by saying they had the Good Book. He replied that as a Catholic he not only had the Book but moreover frequently met the Author.
Although one might discuss the theological precision of the anecdote, it does reflect a fundamental truth with respect to the different forms in which Christ is present to us. God certainly speaks to us through his inspired Word, and the Church teaches that he is present when the Scriptures are read. This presence, however, as Pope Paul VI teaches in his encyclical "Mysterium Fidei" is a real but transitory presence enduring while the liturgical reading lasts. It is, therefore, not of the same class as the substantial real presence found in the Eucharist.
From another angle we can also consider how Scripture is fulfilled in Eucharistic worship.
"The Word was made flesh and dwelt amongst us" this is the foundation of our faith. However, the same Word who took flesh in Mary's womb, who died, rose and ascended, is the same one who said, "This is my body … this is my blood," and is thus present body, soul and divinity under the species of bread and wine. In every Eucharistic celebration the entire mystery of Christ from the incarnation to the ascension is truly made present anew, albeit under the veil of sign and symbol.
From this perspective the Eucharist is thus "more important" than Scripture because Scripture's ultimate goal is to lead us to union with Christ through full participation in the Mass. The Mass is a sharing in the worship which the Incarnate Word offers to the Father in the Holy Spirit.
Yet, from a different perspective and precisely in the context of the Mass, the question as to the relative importance of Scripture vis-[-vis the Eucharist is relatively meaningless.
In every Mass we are like the disciples going to Emmaus, except we already know that Christ is present among us. Like them, our hearts should burn as we listen to Moses, the prophets and the New Covenant as they speak about Christ. At the same time we are aware that in the end we will recognize him only in the breaking of bread.
Therefore it is not a question of the superiority of one over the other but of an inseparable interrelationship and ordering of one toward the other. Precisely because Scripture is ordered toward Eucharistic worship, the celebration's external form necessarily follows the road to Emmaus. All the historical evidence available shows us that the celebration of the Word and the Eucharist have always formed a single act of worship. Likewise, Scripture is so intimately intertwined within the fabric of every single prayer that we can say that without Scripture there could be no Catholic liturgy.
Conversely, and from a historical perspective it is also partially true that without liturgy there would be no Scripture, for one of the major criteria for determining which books eventually made it into the biblical canon was whether the book was read in the liturgical assembly.
Therefore the contraposition of Word and Eucharist does not correspond to an authentically Catholic vision of their intimate relationship.
It is true that, historically, Catholics have not been assiduous Bible readers. During the greatest part of the Church's existence books were a luxury few could read and fewer could afford. The lack of direct Bible reading did not mean that there was total biblical illiteracy. Most Christians were imbued with biblical salvation history through church decorations in painting, sculpture and stained glass. The huge reredos enshrining the high altars of many cathedrals harmoniously wove in the stories of Genesis, kings, prophets, Jesus' ancestry and the principal events of the New Testament, while centering everything on the sacrifice of the altar. In this way they provided a visible scriptural background to Catholic worship.
In today's changed circumstances the Church actively encourages all Catholics to possess, read and meditate on the Good Book, while not forgetting to make frequent visits to the Author.
(St Caesarius also might have something to say about whether or not Catholics have been encouraged to read scripture. And as a Catholic gentleman I recently heard of likes to twit his Protestant friends, "yeah, you read that bestseller as much or more than I, but I get to meet the Author every morning...)
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| | Topic: Becket Fund Salutes Chaput's Dedication to Religious Liberty |
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| Becket Fund Salutes Chaput's Dedication to Religious Liberty |
Tue, 11 November 2008 20:30 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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I don't know that I had heard of the Becket Fund before.
http://www.zenit.org/article-24228?l=english
Archbishop Charles Chaput’s defense of the faith and action on behalf of religion in the public sector will be recognized with the Canterbury Medal.
The archbishop of Denver will be given this honor in a banquet hosted in May by the Becket Fund for Religious Liberty.
The fund is an international, interfaith law firm that strives to defend the inherent human right to religious expression against threats from government or secular forces. Annually, the group awards the Canterbury Medal in recognition of an individual who exemplifies in action the support of this freedom.
"We are especially proud to add Archbishop Chaput to this distinguished list," said Becket Fund President Kevin Hasson. "He is neither shy nor soft-spoken when he believes religious liberty in general or his Roman Catholic faith are in jeopardy. It is we who are honored by his acceptance of our medal."
The organization recognized the prelate's “contributions to religious liberty and the national political discourse”; his recent book “Render Unto Caesar”; and his “prominent interventions in the public square.” His engagement of society on the question of religious liberty has sparked numerous debates and gained media and public attention.
A statement from the group congratulated the archbishop for insisting “that American democracy depends on an engaged citizenry -- people of character, including religious believers, fighting for their beliefs in the public square -- respectfully but vigorously, and without apology.”
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| | Topic: Fighting the Good Fight? |
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| Fighting the Good Fight? |
Tue, 11 November 2008 20:29 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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Fr Richard John Neuhaus has an interesting piece in First Things
http://www.firstthings.com/onthesquare/?p=1216
In a few days, the American bishops of the Catholic Church will be holding their annual fall meeting in Baltimore. High on the agenda is how Catholic bishops can better communicate Catholic teaching on social justice both in the Church and in the public square. It is understood that the priority issue of social justice is the protection of innocent human life—from the entrance gates of life to the exit gates, and at every step along life’s way. The most massive and brutal violation of justice is the killing of millions of children in the womb.
In recent months, an unusually large number of bishops have been assertive, articulate, and even bold, in their public affirmation of the demands of moral reason and the Church’s teaching. Some estimate the number of such bishops to be over a hundred. Critics of these bishops, including Catholic fronts for the Obama campaign, claim that bishops have only spoken out because prominent Democrats stepped on their toes by egregiously misrepresenting Catholic teaching. Why only? It is the most particular duty of bishops to see that the authentic teaching of the Church is safeguarded and honestly communicated.
Not all bishops covered themselves with honor in the doing of their duty. Ignoring their further duty to protect the integrity of the Eucharist and defend against the faithful’s being led into confusion, temptation, and sin by skandolon, some bishops issued statements explaining why they had no intention of addressing the problem of public figures who claim they are Catholics in good standing despite their consistent rejection of the Church’s teaching on the defense of innocent human lives. Some such bishops took the position that publicly doing or saying anything that addressed that very public problem would be viewed as controversial, condemned as politically partisan, and misconstrued by those hostile to the Church. Therefore, they explained, they were doing and saying nothing except to say why they were doing and saying nothing. Such calculated timidity falls embarrassingly short of the apostolic zeal exemplified by the apostles whose successors the bishops are. Fortunately, these timorous shepherds seem to be in the minority among the bishops.
Others seem to have taken to heart in this Pauline Year the counsel of Paul to Timothy: “Fight the good fight . . . ...
The Campaign for Human Development (CHD) is an annual collection in parishes, usually on one of the last two Sundays in November. It used to be called the Catholic Campaign for Human Development but the Catholic was dropped, which is just as well since it has nothing to do with Catholicism, except that Catholics are asked to pay for it. Some bishops no longer allow the CHD collection in their dioceses, and more should not allow it. In fact, CHD, misbegotten in concept and corrupt in practice, should, at long last, be terminated.
Ten years ago, CHD was exposed as using the Catholic Church as a milk cow to fund organizations that frequently were actively working against the Church’s mission, especially in their support of pro-abortion activities and politicians. Now it turns out that CHD has long been a major funder of ACORN, a national community agitation organization in support of leftist causes, including the abortion license. ACORN (Association of Community Organizations for Reform Now) is under criminal investigation in several states. In the last decade CHD gave ACORN well over seven million dollars, including more than a million in the past year. It is acknowledged that ACORN, with which Sen. Obama had a close connection over the years, was a major player in his presidential campaign. The bishops say they are investigating the connection between CHD and ACORN. They say they are worried that it might jeopardize the Church’s tax-exemption. No mention is made of abusing the trust of the Catholic faithful.
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| | Topic: Becoming more main stream... |
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| | Topic: Odd turn of phrase |
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| Odd turn of phrase |
Mon, 10 November 2008 08:41 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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What an odd lede from the priestly pundit:
http://www.americamagazine.org/blogs/client/index.cfm/2008/1 1/9/Reese-Bishops-Plan-for-Dealing-with-a-Democratic-Washing ton
"On November 10, less than a week after the presidential election, the U.S. Catholic bishops will meet in Baltimore to try to figure out what they will do now that Catholic voters helped put Barack Obama into the White House."
He phrases it as if trying to make it seem that the recent election was the cause, and main topic of the meeting. He may fool some of his regular readers.
I think some dissenters may be licking their chops, as they see an opening for the rest of their agenda just now, while the USCCB and individual bishops seem their most vulnerable, because of some of the ineffectual electioneering.
http://www.catholicnewsagency.com/new.php?n=14287
Moreover, according to the National Catholic Reporter's John Allen Jr., “some analysts, especially those of a more liberal bent, are spinning the election of Barak Obama as a ‘repudiation’ of what they see as an overly strident and partisan tone from the bishops, especially on abortion. A few ardently pro-life Catholics, meanwhile, actually believe that what they call ‘silence and treachery’ from the bishops on abortion helped pave the way for Obama’s success.”
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| | Topic: "Only the best for Him" |
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| "Only the best for Him" |
Fri, 07 November 2008 13:40 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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Interesting bit in Zenit about beautiful objects, of no purpose whatever to the unbeliever of course, scroll down, (although the All Saints' Eve race is an intriguing idea. Perhaps this and the Vigils that are popping up around the country will catch on in a big way.)
http://www.zenit.org/article-24178?l=english
"Last week a stunning exhibit opened in the treasury museum of Santa Maria Maggiore, dedicated to Nicola da Guardiagrele, an Italian goldsmith of the 15th century.
Born in 1385 in Chieti in the Abruzzi region of Italy, Nicola lived for 77 years, spanning the end of the Gothic era and dawn of the Renaissance, and his works reflect the best of both of these artistic worlds.
About 15 exquisitely crafted objects are beautifully displayed in the renovated space of the basilica’s museum. After a meticulous restoration, the art of Nicola da Guardiagrele offers a scintillating glimpse of the liturgical world of the 15th century....
One panel [of an altar frontal] represents a vivid and detailed image of the mocking of Christ, a theme particularly dear to the Franciscan order. And sure enough, in the lower right corner St. Francis, the alter Christus, is depicted receiving the stigmata.
The intricate objects offered a wonderful moment of recalling a time when the Body of Christ was considered so precious that it was best honored by the expression of the finest materials of the earth fused with the greatest skill of man’s hands.
...
Elizabeth Lev teaches Christian art and architecture at Duquesne University’s Italian campus. She can be reached at lizlev@zenit.org"
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| | Topic: "Opera Omnia" of Ratzinger the Theologian, |
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| "Opera Omnia" of Ratzinger the Theologian, |
Thu, 06 November 2008 11:51 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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The "complete works" (hope there will be a Cliff notes version...,) is to be published, 16 volumes projected.
The first released is the Pope's writings (before he was pope,) on the Sacred Liturgy.
An Italian journalist has published the preface:
http://chiesa.espresso.repubblica.it/articolo/208933?eng=y
Some excerpts:
Preface to the initial volume of my writings
by Joseph Ratzinger
Vatican Council II began its work with a discussion of the draft document on the sacred liturgy, which was later solemnly approved on December 4, 1963, as the first result of the great Church assembly, with the rank of constitution. At first glance, it might seem to be a coincidence that the topic of the liturgy was put first in the work of the council, and that the constitution on the liturgy was its first result. Pope John had convened the assembly of bishops in a decision that everyone shared in joyfully, in order to reinforce the presence of Christianity in an age of profound change, but without presenting a definite program. An extensive series of projects had been put in place by the preparatory commission. But there was no compass to find the way amid this abundance of proposals. Among all of the projects, the text on the sacred liturgy seemed to be the least controversial. So it immediately seemed to be the right choice: like a sort of exercise, so to speak, with which the fathers could learn the methods of conciliar work.
What seems to be a coincidence at first glance turns out to be, after looking at the hierarchy of themes and tasks of the Church, intrinsically the most just thing as well. By beginning with the theme of "liturgy," the primacy of God, the priority of the "God" theme, was unequivocally brought to light. The first word of the first chapter in the constitution is "God." When the focus is not on God, everything else loses its orientation. The words of the Benedictine rule "Ergo nihil Operi Dei praeponatur" (43,3; "So let nothing be put before the Work of God") apply specifically to monasticism, but as a statement of priority they are also true for the life of the Church, and of each of its members, each in his own way. It is perhaps useful to recall that in the term "orthodoxy," the second half of the word, "doxa,"does not mean "opinion," but "splendor," "glorification": this is not a matter of a correct "opinion" about God, but of a proper way of glorifying him, of responding to him. Because this is the fundamental question of the man who begins to understand himself in the correct way: how should I encounter God? So learning the right way of adoration – of orthodoxy – is what is given to us above all by the faith. [I found that striking way of putting it]
When I decided, after some hesitation, to accept the project of an edition of all of my works, it was immediately clear to me that the order of priorities at the Council also needed to be applied to it, and that therefore the first volume to be published had to be the one containing my writings on the liturgy. Ever since my childhood, the Church's liturgy has been the central activity of my life,
...almost all of the reviews of [his The Spirit of the Liturgy] have been directed at a single chapter: "The altar and the direction of liturgical prayer."
... I thought for a moment about eliminating the chapter (just nine pages out of two hundred) in order to bring the discussion back to the real issue that interested me, and continues to interest me, in the book.
... in the meantime, two excellent works had been published in which the question of the orientation of prayer in the Church during the first millennium is clarified in a persuasive manner. ... The result is entirely clear: the idea that the priest and people should look at each other in prayer emerged only in modern Christianity, and is completely foreign to ancient Christianity. Priest and people certainly do not pray to each other, but to the same Lord. So in prayer, they look in the same direction: either toward the East as the cosmic symbol of the Lord who is to come, or, where this is not possible, toward an image of Christ in the apse, toward a cross, or simply toward the sky, as the Lord did in his priestly prayer the evening before his Passion (John 17:1). Fortunately, the proposal that I made at the end of the chapter in question in my book is making headway: not to proceed with new transformations, but simply to place the cross at the center of the altar, so that both priest and faithful can look at it, in order to allow themselves to be drawn toward the Lord to whom all are praying together. [this addresses the objections voiced on this board a short time ago ]
But with this I may have said too much on this point, which represents just one particular of my book, and I could have left it out. The fundamental intention of the work is that of placing the liturgy above the often frivolous questions about this or that form, in its important relationship, which I have sought to describe in three areas ... a third area: the cosmic nature of the liturgy, which represents something beyond a simple meeting of a larger or smaller circle of human beings; the liturgy is celebrated within the vastness of the cosmos, it embraces creation and history at the same time. This is what was intended in the orientation of prayer: that the Redeemer to whom we pray is also the Creator, and so there always remains in the liturgy love for creation and responsibility toward it.
...May all of this contribute to a deeper understanding of the liturgy, and its worthy celebration. "The joy of the Lord is our strength" (Nehemiah 8:10).
Rome, feast of Saints Peter and Paul, June 29, 2008
English translation by Matthew Sherry, Saint Louis, Missouri, U.S.A.
So the Liturgy MUST be celebrated properly in order to possess [and to demonstrate] this cosmic dimension, and from which we draw our zeal for the mission.
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| | Topic: All Souls Tridentine Mass |
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| | Topic: Rumors of Liturgical Struggles at the Vatican |
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| Rumors of Liturgical Struggles at the Vatican |
Thu, 30 October 2008 10:19 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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This may have been posted here before, if so I apologize, I can't remember (I read it elsewhere, so I may have posted it absent-mindedly before.) http://home.catholicweb.com/CathMessDavDio/index.cfm/NewsIte m?partnerarticle=1&id=3747&From=Home
A respected Italian journalist has called attention to an important struggle within the Roman Curia: a battle for control of the Vatican's chief liturgical office.
Andrea Tornielli of Il Giornale has written that Cardinal Franics Arinze, the prefect of the Congregation for Divine Worship, will soon be replaced by a Spanish prelate, Cardinal Antonio Canizares Llovera of Toledo. Although the same rumor has circulated in Rome for several months, the report takes added weight from Tornielli's report that the change will take place "in the coming weeks."
(Tornielli, a veteran Vatican-watcher, has excellent sources within the Vatican. In June he predicted that Pope Benedict would choose Cardinal Agostino Vallini, then the prefect of the Apostolic Signatura, to replace Cardinal Camillo Ruini (bio - news)as vicar for the Rome diocese. He also predicted that Archbishop Angelo Amato, who was serving as secretary of the Congregation for the Doctrine of the Faith, would replace Cardinal José Saraiva Martins as prefect of the Congregation for the Causes of Saints. Both of those appointments have now taken place.)
Tornielli also suggests that the current secretary of the Congregation for Divine Worship, Archbishop Albert Malcom Ranjith Patabendige Don, will soon be named Archbishop of Colombo in his native Sri Lanka. However, the Il Giornale reporter speculates that rather than replacing both top officials of the Congregation for Divine Worship at the same time, the Pope will allow several months to pass between the two appointments.
Tornielli's report is credible in several respects. On November 1, Cardinal Arinze will be 76 years old: a full year beyond the normative retirement age for Catholic prelates. Archbishop Ranjith is highly regarded in his native country, and has strong contacts on both sides of the bloody conflict that has been dividing Sri Lanka. Under ordinary circumstances he would be a natural selection as Archbishop of Colombo. And the current Church leader in Sri Lanka's capital, Archbishop Oswald Gomis, is also nearing his 76th birthday and due for replacement.
However, the internal politics of the Vatican-- and in particular, the keen interest of Pope Benedict XVI (bio - news) in restoring a sense of reverence to the liturgy-- make the proposed appointments far from routine.
Archbishop Ranjith was brought to Rome in December 2005 by Pope Benedict. By all accounts he was the Pope's hand-picked selection, chosen to be a strong advocate for the traditional approach to liturgy. The Sri Lankan prelate has played that role with vigor, and ruffled some feathers in Rome with his outspoken comments about the need for greater reverence in the liturgy and the importance of restoring use of the traditional Latin Mass.
As Archbishop Ranjith has attained a high profile around the Vatican, traditionalists have nourished the hope that he himself might succeed Cardinal Arinze. Although it is unusual for the secretary of a Roman congregation to be promoted directly to the post of prefect, such a move would give unmistakable evidence of the Pope's determination to carry out what he has, in the past, called "the reform of the reform." On the other hand, if Archbishop Ranjith leaves Rome while Cardinal Arinze is still in office, many traditionalists will see the change as a setback for the cause of liturgical reform.
The rumored appointment of Cardinal Canizares adds yet another element of intrigue to the Vatican maneuvering. The Spanish cardinal, too, is perceived as a strong ally of Pope Benedict on liturgical questions. If he replaces Cardinal Arinze while Archbishop Ranjith still occupies the #2 post in the Congregation for Divine Worship, the leadership team will have a very strong conservative bent-- enough to dismay liberal liturgists, who still wield considerable clout around Rome.
[Updated on: Thu, 30 October 2008 10:20]
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| | Topic: "New" Psalter? |
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| "New" Psalter? |
Mon, 27 October 2008 09:55 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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http://usccb.org/comm/archives/2008/08-153.shtml
Translation of Psalms, Proper of Seasons, New Blessing for Child in the Womb
on Agenda of November Bishops' Meeting
WASHINGTON—Liturgical items will occupy a prominent place on the Bishops' action item agenda for the annual Fall General Assembly, November 10-13, in Baltimore.
The Bishops' Committee on Divine Worship is requesting a vote on several items including the approval of the Revised Grail Psalter by the Monks of Conception Abbey for liturgical use in the United States. Approval will also be sought for the translation of the Proper of Seasons prayers from the Roman Missal, which failed to achieve the required two-third majority last June, and a new Order for the Blessing of a Child in the Womb, in English and Spanish. All items require a two-thirds majority vote of the Latin rite members of the United States Conference of Catholic Bishops (USCCB) and recognitio (confirmation) by the Holy See.
Presently, two Psalters are approved for and in use in the Dioceses of the United States. The Grail Psalter (1963) is used in the Liturgy of the Hours, while the New American Bible (NAB) Psalter (1971) is in use in all other liturgical books. The revised NAB Psalter (1991) was rejected both by the USCCB and the Holy See in the revision of the Lectionary for Mass in 2000. Meanwhile, the Revised Grail Psalter was developed in consideration of the principles of Liturgiam authenticam, the Vatican directive on liturgical practices. It also enjoys the recommendation of the Bishops' Committee on Divine Worship (formerly Bishops' Committee on Liturgy, or BCL) and the approval of the Subcommittee on Translation of Scripture Text of the Committee on Doctrine regarding scriptural accuracy of the translation.
In a memorandum dated May 8, Bishop Arthur Serratelli of Paterson, New Jersey, chair of the Subcommittee, said that "some members expressed disappointment that while being accurate, the NAB Revised Psalter has a tendency at times to lose some of the poetic quality of the Hebrew text."
The Committee on Divine Worship recommends that the Revised Grail Psalter be adopted for liturgical use in the United States for several reasons including that a) it has been recommended by musicians for its musicality and can be easily sung in various musical forms, chanted or recited; b) it is faithful to the Hebrew text in content and form; c) the text is somewhat already familiar to those who pray the Divine Office even with improvements; and d) while being faithful to the Hebrew imagery and anthropology it is critically aware of Christological references.
The Revised Grail Psalter has already been adopted for liturgical use by the bishops of several other English-speaking countries, including those engaged in the International Commission for the Preparation of an English Lectionary (ICPEL).
Can't say I will miss the current clunky one.
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| | Topic: An Act of Consecration... |
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| An Act of Consecration... |
Sun, 26 October 2008 20:48 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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... of the Human Race to the Sacred Heart
Most sweet Jesus,
Redeemer of the human race,
look down upon us,
humbly prostrate before Thine altar.
We are Thine and Thine we wish to be;
but to be more surely united with Thee,
behold each one of us freely consecrates himself today
to Thy Most Sacred Heart.
Many, indeed, have never known Thee;
many, too, despising Thy precepts,
have rejected Thee.
Have mercy on them all,
most merciful Jesus,
and draw them to Thy Sacred Heart.
Be Thou King, O Lord,
not only of the faithful who have never forsaken Thee,
but also of the prodigal children who have abandoned Thee,
grant that they may quickly return to their Father's house,
lest they die of wretchedness and hunger.
Be Thou King of those who are deceived by erroneous opinions,
or whom discord keeps aloof
and call them back to the harbour of truth and unity of faith,
so that soon there may be but one flock and one shepherd.
Be Thou King of all those who even now sit in the shadow of idolatry or Islam,
and refuse not Thou to bring them into the light of Thy kingdom.
Look, finally, with eyes of pity upon the children of that race,
which was for so long a time Thy chosen people;
and let Thy Blood, which was once invoked upon them in vengeance,
now descend upon them also in a cleansing flood of redemption and eternal life.
Grant, O Lord,
to Thy Church,
assurance of freedom and immunity from harm;
give peace and order to all nations,
and make the earth resound
from pole to pole with one cry:
Praise to the Divine Heart
that wrought our salvation:
to it be glory
and honor forever.
Amen
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| | Topic: Martins Beatified |
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| Martins Beatified |
Sun, 19 October 2008 18:15 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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Zelie and Louis Martin, pray for us!
I always liked their story, seemingly "thwarted" in their own vocations to the religious life, they discovered their true vocation as parents -- talk about "the Domestic Church!"
(Anyone know who the first couple beatified together were?)
http://www.zenit.org/article-23986?l=english
Benedict XVI said the second couple to be beatified in the history of the Church proclaimed the Gospel through living an "exemplary" married life.
Louis Martin and Marie-Zélie Guérin, the parents of St. Thérèse of the Child Jesus, were beatified today in Lisieux, France, by Cardinal José Saraiva Martins, retired prefect of the Congregation for Saints' Causes.
Before praying the Angelus today during his one-day trip to the shrine of Our Lady of Pompeii, the Pope noted that the beatification fell on the same date as World Mission Sunday. Pius XI, he explained, declared St. Thérèse "patroness of the missions."
The Pontiff said the two parents "proclaimed the Gospel of Christ through their exemplary married life. They lived their faith ardently and transmitted it to their family and all around them."
"Through their prayer and their evangelical witness," he added, "St. Thérèse’s parents accompanied and shared the journey of their daughter, who was called by the Lord to unconditionally consecrate herself to him within the walls of Carmel."
1st duty
"It was there, in the obscurity of the cloister, that St. Thérèse realized her vocation “to be love in the heart of the Church,'" he added, quoting from the saint's autobiography.
"Prayer," affirmed Benedict XVI, "is the first missionary duty of each one of us. It is first of all through prayer that the way for the Gospel is prepared; it is through prayer that hearts are opened to the mystery of God and that souls are disposed to receive his Word of salvation."
"With the beatification of the Martins in mind," he continued, "I would like to recall another intention that is close to my heart: the family, whose role is fundamental in nurturing in their children a universal spirit, open and responsive to the world and its problems, and in forming vocations to missionary life."
The Pope then asked for prayers for the 4th World Meeting of the Families, which will take place in Mexico City in January.
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| | Topic: Congradulations to the Institute of Christ the King! |
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| | Topic: Getting past an "outdated ideology" |
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| Getting past an "outdated ideology" |
Wed, 10 September 2008 21:34 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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In a translation from The New Liturgical Movement of an article in le Figaro Msgr. Guido Marini, the papal MC has this to say:http://thenewliturgicalmovement.blogspot.com/2008/09/pap al-mc-explains-changes-in-papal.html
It is not a battle between the old and the modern, much less between the preconciliar and the conciliar ones. This kind of problematical ideology is today outdated. The old and new belong to the same liturgical treasure of the Church. The liturgical celebration must be the celebration of the sacred mystery, of the crucified and risen Lord. It is our task to find, in the heritage of the liturgy, a continuity to serve this sense of the sacred.
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| | Topic: The Bible and the Liturgy Conference |
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| The Bible and the Liturgy Conference |
Mon, 08 September 2008 14:42 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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This looks as if it would be quite interesting (although I regret to inform that all of the presenters seem to suffer from chromosomal deficiency.)
A two-day conference on The Bible and the Liturgy will take place September 19-20 at the University of Saint Mary of the Lake Conference Center, Mundelein, Illinois. Sponsored by the Liturgical Institute, Mundelein, and the St. Paul Center for Biblical Theology, the event will address the Biblical roots of salvation and its manifestation in the sacred liturgy of the Church.
Featured speakers include Scott Hahn, Jeff Cavins, Brant Pitre, Father Robert Barron, Lynne Boughton, David Fagerberg, John Cavadini, Father Douglas Martis, William Portier and Denis McNamara.
The first day will feature academic papers and responses, and the second day’s presentations, of more general interest, will conclude with Mass. Both days are open to the public.
For registration and other information, visit the Liturgical Institute web site: http://www.usml.edu/liturgicalinstitute/conferences/bible%20 and%20liturgy/bible%20home.htm
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| | Topic: Use of ICEL Materials on Global Computer Networks |
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| Use of ICEL Materials on Global Computer Networks |
Sat, 30 August 2008 11:06 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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This doesn't seem to appear on ICEL copyright summary page, or in the 25 page PDF of their "complete" pulbication policy.
http://www.musicasacra.com/ordinary/
Use of ICEL Materials on Global Computer Networks
ICEL texts and translations that have been approved by the Conferences of Bishops, have received the recognition of the Holy See, and have subsequently been promulgated for use on the date established by the Conferences of Bishops may be reproduced in a non-commercial site (“Site”) on the global computer network commonly known as the internet without obtaining written or oral permission, subject to the following conditions:
1. there must be no fee charged to access the Site or any of the ICEL translations, texts, or music, thereon;
2. The appropriate ICEL copyright acknowledgment must appear on the first and last pages and/or frames within the Site displaying the ICEL translation or text (see www.icelweb.org and click on “copyright policies“);
3. The ICEL translations and texts must be followed exactly;
4. These policies do not grant a license to publish texts in any other form or any other right in ICEL’s name and marks, and the Site may not display the ICEL translations or texts or otherwise use the ICEL name in any way that implies affiliation with, or sponsorship or endorsement by, ICEL;
5. ICEL reserves the right to terminate or modify its permission to use its translations and texts;
6. ICEL reserves the right to take action against any party that fails to conform to these policies, infringes any of its intellectual property rights, or otherwise violates applicable law.
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| | Topic: Bishops Ask Catholics To Pray Election Novena |
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| Bishops Ask Catholics To Pray Election Novena |
Sat, 23 August 2008 19:50 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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http://www.usccb.org/comm/archives/2008/08-117.shtml
WASHINGTON—The United States Conference of Catholic Bishops (USCCB) invites U.S. Catholics to pray before the November election a novena for life, justice, and peace called Novena for Faithful Citizenship. It is a podcast and available for download.
Joan Rosenhauer, Associate Director for the USCCB’s Department of Justice, Peace and Human Development, said that the special novena is part of “the bishops’ campaign to help Catholics develop well-formed consciences for addressing political and social questions.” The bishops issued their statement on forming consciences for faithful citizenship in November 2007.
Helen Osman, USCCB Secretary of Communications, expressed hope that the novena could help “Catholics enter into prayerful reflection as they prepare to vote.” Seventy-one percent of all visitors to the USCCB’s web site download the free podcasts of the daily NAB readings. These same visitors are encouraged to use the novena podcast for prayer. Osman said that the USCCB wants to support Catholics as they weigh pre-election issues and that “providing a prayer resource on the Web can help us focus on our common values and identity as Catholics.” The novena emphasizes the dignity of life, justice, and peace.
The Novena for Faithful Citizenship runs for nine days and can be used consecutively, one day each week, for nine days prior to the election, or “in any way that works best for a community or individual,” said Rosenhauer.
Novena for Faithful Citizenship
Immaculate Heart of Mary,
help us to conquer the menace of evil,
which so easily takes root in the hearts of the people of today,
and whose immeasurable effects
already weigh down upon our modern world
and seem to block the paths toward the future.
From famine and war, deliver us.
From nuclear war, from incalculable self-destruction, from every kind of war, deliver us.
From sins against human life from its very beginning, deliver us.
From hatred and from the demeaning of the dignity of the children of God, deliver us.
From every kind of injustice in the life of society, both national and international, deliver us.
From readiness to trample on the commandments of God, deliver us.
From attempts to stifle in human hearts the very truth of God, deliver us.
From the loss of awareness of good and evil, deliver us.
From sins against the Holy Spirit, deliver us.
Accept, O Mother of Christ,
this cry laden with the sufferings of all individual human beings,
laden with the sufferings of whole societies.
Help us with the power of the Holy Spirit conquer all sin:
individual sin and the “sin of the world,”
sin in all its manifestations.
Let there be revealed once more in the history of the world
the infinite saving power of the redemption:
the power of merciful love.
May it put a stop to evil.
May it transform consciences.
May your Immaculate Heart reveal for all the light of hope.
ALL: Amen.
The Novena for Faithful Citizenship is based on the Novena for Justice and Peace. Novena for Faithful Citizenship © 2008, 1988 United States Conference of
Catholic Bishops, Washington, DC. All rights reserved. Permission is granted to reproduce this text without change for free distribution in a parish or school.
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| | Topic: Interesting blog on Liturgy |
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| Interesting blog on Liturgy |
Sun, 17 August 2008 14:34 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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I can vouch for none of this, but it certainly is provocative.
The author is Byzantine Catholic, I think.
http://pauca_lux_ex_oriente.blogspot.com/2008/08/why-modern- roman-catholic-music-sucks.html
Friday, August 15, 2008
Why (Modern) Roman Catholic Music Sucks so Much
Now that I have got your attention, I will attempt to answer the question posed above.
At first, I simply thought that it was simply because the texts which have been translated into English were so poorly translated. After all, our Lord said that it is easier for a camel to go through the eye of a needle than for a rich man to enter into heaven. And it was Mark Twain who said that a camel was a horse created by a committee. It is an obvious conclusion (at least to those who have drunk enough) that it is easier for a text written by committee to express the will of the Holy Spirit (other, of course, than an ecumenical counsel which specifically requested the aid of that Spirit) than it is for a rich person to enter into heaven. Or something like that.
Since the ICEL is one of the most uninspired and uninspiring committees that I have observed in the existence of recorded history, I thought that that was sufficient to explain the phenomenon. When both the eminent Fathers Zuhlsdorf and O'Leary are agreed on something, it must be beyond dispute.
Nonetheless, it would appear that other than some of the lamest translation into English that I have ever seen since the Norton Anthology of English Literature, there may be another reason besides the ICEL translations why Modern Roman Catholic Music sucks so much.
I mean to say, after all, we do have a number of good composers of liturgical music up and about these days. Henrik Gorecki is doing a capable job, as are Arvo Part, Ivan Moody, Sergei Glagolev, and even Sir John Tavener. The point is that all of them are Orthodox, and not Roman Catholic, composers.
However, all of these composers have two things going for them. The first is that they have decent translations to work with. Gorecki is working with Latin, Part is working with Slavonic, and the others are working with decent translations into English, Spanish and Portuguese. Even Sir John Tavener is working with the mock Elizabethan of the late Isobel Hapgood, which is better by far than anything that ICEL could muster.
But there is another factor. Everyone except ICEL puts their texts online, and allows you to use their texts without a hefty demand for royalties. Try googling liturgical texts for the Book of Common Prayer, or the Orthodox Church in America, or the Greek Orthodox Archdiocese of North and South America. Hell, try accessing the Southern Baptists or the Presbyterians. No difficulty, and no problem.
Then try finding any online texts for ICEL. Good luck. Or perhaps I should say, fat chance. Some good people have attempted to put ICEL texts online so that people could actually see what they said (or more to the point, did not say.) In each case, the minions of ICEL acted to make them take those texts off the internet. How transparent. How communicative. How helpful.
But the real killer is what the ICEL charges in royalties. I took the opportunity to access the ICEL's statement on copyright, which includes their sample contract, which they impose on anyone so foolish to attempt to use their texts in a liturgical setting. Basically, if you were to use ICEL texts exclusively for a musical setting, ICEL charges between 10% and 11% of the price of the text as their share of royalties.
I will beg to point out that the standard in which most choral music publishers give to composers is 10 percent. In other words, if a composer were so foolish as to use an ICEL text for his or her work, all of the royalties would go to ICEL, instead of the composer. Is it any wonder why composers are somewhat less than willing to use ICEL texts?
But wait: it gets even better. The Sample Contract (which is on and after page 20 of the PDF text) states in Section 7 of the Contract that if anyone fails to pay royalties on the disputed text, that they forfeit all rights under the contract. In short, that means that all rights to their work goes to ICEL. How Christian. How generous of them.
But wait, there's more: Under section 9 of the Sample Contract, in the event that the Publisher fails to keep the publication in print, the contract is void, and ICEL gets all rights in the work. Oh, yes, and under section 16 of the Sample Contract, in the event that the publisher becomes insolvent or bankrupt, all rights revert to ICEL as well.
I don't know about you, but it looks as though ICEL's prophetic leadership strongly resembles the Gospel according to Geffen.
And I don't know about you, but it would appear to me that any composer of choral music with an IQ above room temperature is likely to tell ICEL where they can pound sand. I would not blame them.
And for the author of the estimable blog, Do Geese See God, I would have to tell him that, for the foregoing reasons, I doubt that he will see good musical settings of the propers of the English Novus Ordo anytime soon. I am terribly sorry about that.
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| | Topic: USCCB releases revised English Order of Mass for formation education |
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| | Topic: Dedication of the Shrine to Our Lady of Guadalupe |
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| Dedication of the Shrine to Our Lady of Guadalupe |
Thu, 31 July 2008 14:10 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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Anyone watching this?
http://www.catholicexchange.com/2008/07/29/112974/
What I was able to catch was very beautiful, very well done liturgy.
I have never had the opportunitty to attend a Roman Catholic church dedication, (been to a Byzantine, and to RC re-dedications.)
Archbishop Burke has been a great blessing to the people of the Church!
All the music seemed well-chosen to promote participation, and, when newly composed, to remain true to the values of authentic liturgical music.
(This is not, of course, a pre-Vatican II liturgy, but I do not see the point of trying to post on the new Womens Ordination Blog at http://www.rpinet.com/wforum/index.php?t=thread&frm_id=1 6&rid=261&S=2edbf1ee8c0bf60659167f9220ee0d41...)
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| | Topic: The Pope's New Youth Mass |
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| The Pope's New Youth Mass |
Mon, 28 July 2008 06:52 |
leoxiii
Messages: 139
Registered: June 2006
Location: New York City |
Senior Member |
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Link: The New Liturgical Movement
| Quote: |
Monday, July 21, 2008
The Pope's New Youth Mass
by Jeffrey Tucker
Here is my column for the Wanderer, which repeats much of what you have already read on this blog. Still, maybe it is a help to have it in one place.
______________
Some of the worst liturgical abuses in the last decades have taken place in the name of appealing to the youth. Liturgists set up this category called the "youth" to be an archetype within a dialectical drama that pit tradition against innovation. The youth were supposedly uninspired by solemnity and preferred laxity, pop music, casual celebrant demeanor, and practices such as liturgical dance and liturgical puppeteering that had no precedent in the entire history of the Roman Rite. The music in particular is my concern here, and in this area we heard the use of music that was not only incompatible with true spirit of the Mass but utterly contrary to it. The idea was that the Catholic Church had better embrace this stuff else it risks losing an entire generation.
So many parishes complied, first with set-aside youth Masses in which all heck broke loose, and any savvy Catholic in America knows exactly what I mean by that. Then the next step took place: the culture of these Masses began to flow into the other Masses at the parish. The reductio ad absurdum was the phenomenon known at Life Teen, at which garage bands were encouraged to unleash their talents and celebrants were encouraged to use any and every method to entertain people rather than draw people's attention toward the transcendent. One must also observe that previous World Youth Days—with their exhibitions of pop stars and over-the-top displays of emotional unleashings—have not been a help in this regard.
Well, there is a slight problem with hinging an entire liturgical project around a dogmatic demographic claim. Time moves forward. The present is infinitely vanishing, as Kierkegaard said. Demographics change. The youth get old, and the vanguard of the movement eventually gets trampled by the sheer passage of time. Thus do we observe the absurdity of obviously aging old-timers attached to styles and approaches that are as dated as shag carpet and big-bell jeans telling the actual youth of today what they should and shouldn't desire in liturgy. It comes across like 1970s kitsch, the stuff of low-budget comedy films about a time that today's real youth only know in caricature.
Well, that was then and this is now. Observe the Masses at World Youth Day in Australia. The trappings of the "youth Mass" of yesteryear were gone, replaced by a new solemnity that included Gregorian chant, traditional vestments, beautiful altar arrangements, attention to the rubrics, and so much more. Far from being an example of what not to do, these Masses were, in many ways, models that today's truly progressive parishes would do well to follow.
What were the youth doing during the event? Many of the most active were involved in Gregorian chant scholas, either with the main event or side projects such as the group Juventutem, which has a special attachment to the extraordinary form of the Roman Rite. The group brought in chant master Scott Turkington to train the new generation, which sang Mass ordinaries and hymns from the Parish Book of Chant published by the Church Music Association of America. They sang propers from the Liber Usualis, a book with a grand tradition that was being tossed out in the 1960s and 1970s but which is now experiencing a glorious resurgence.
But even in the ordinary form Masses celebrated during the main events, we heard Gregorian introits and communion antiphons. Here we see what was even a step forward from the best of the U.S. Papal Masses, which provided only selected seasonal communion antiphons in chant. It seems like the Vatican advance team, led by Papal MC Guido Marini, is getting ever more vigilant in encouraging a recovery of traditional practices and liturgical ideals. They have not been 100% successful (the final Mass in Australia included a few highly unfortunate moments), but they learn to be less naïve as time goes on. As Fr. Zulsdorf frequently says, progress in this area takes place brick by brick.
An example of an important step that represents an ongoing transition is the Benediction altar arrangement that we see in Papal Masses. The altar is not the high altar of the extaordinary form. It is the altar of the ordinary form, but with an important difference. The candle sticks are on the altar itself and there is a crucifix in front of the celebrant so that he can truly be turned toward the Lord rather than the people as if they are some kind of audience for his actions. The altar arrangement carries with it the important symbol that the purpose of liturgy is directed toward eternal things, glorifying God rather than the tastes of the congregation. This arrangement of course is not the final ideal but it is a step forward toward the historic Roman Rite practice of saying the Mass oriented toward the liturgical East, together with the people in procession toward the risen Lord. If the goal is to unseat the cult of personality and to get away from these entertainment-focused liturgical events, no step is more important.
As for the entrance and communion propers in chant, this is music that is deeply embedded as part of the Roman Rite. It is the music that is heard in its normative form, and the Popes have long taught that any music that substitutes for chant must in some sense grow out of its style and approach and unmistakable holiness. This realization is not a burden but a relief for musicians who struggle week to week to program music as part of Mass, using every manner of liturgical guide. When they turn to the very music of the Roman Rite, they are truly singing the Mass as it has been given to us by tradition. This is a musical form of liberation for musicians and for people of all ages. Newly discovering this truth is a new generation of young people who find in its both artistic challenge and profound spiritual energy.
Meanwhile, there is the persistent problem that many parishes that some Sunday Mass has been set aside as the Mass designed to appeal to the youth. Ironically, it is precisely these Masses that are most open to reform in the direction the Benedict XVI is calling for—much more so that the main Sunday Mass. These are the Masses where a dignified ordinary setting can be used, either in Latin or English. The new schola can sing propers, again in either Latin or English. They should be encouraged to sing all music without instruments, as a way of clearing the air, encouraging participation, and emphasizing a core truth that the primary liturgical instrument is not the guitar or piano or even organ but the human voice itself. The celebrant can do his part by singing the parts of the Mass that belong to him. The Mass can be said ad orientem and use incense and bells, all of which today's youth find intriguing precisely because these symbols of holiness are not available in the secular world. Here we have the basis of a new Youth Mass, and perhaps the approach of this Mass will have a meritorious influence on the other Masses of the parish.
The goal of such a reform is not to appeal to a certain demographic but to use an opportunity presented by the existence of such Mass times to institute a new pattern of liturgical use that defers to the tradition and puts a premium on the idea of sacred space. What we find in such spaces is something completely unlike what the rest of the world offers: actions designed to reach outside the passage of time and into eternity. Here we should find a form of beauty for which the world itself offers no parallel. To attend Mass and be part of this mystical action is a privilege of the highest order. It can be offered to today's youth so that they can be part of something much larger and infinitely greater than their own times and their own generation.
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- Joe
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| | Topic: Rome approves new English text for Missal ordinary |
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| | Topic: Interesting Sounding New Book |
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| Interesting Sounding New Book |
Sun, 13 July 2008 08:20 |
M Anon
Messages: 1251
Registered: April 2004 |
Senior Member |
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This is a review by Alcuin Reid of a new book by a philosoper (who, I presume, is old enough to have experienced "pre-VCII" liturgies. I don't know from this whether his "post-Vatican II liturgical" experiences tend to be of the Rite of Blessed John XXII or the Rite of Paul VI.) [all emphasis mine]
http://www.catholicherald.co.uk/reviews/r0000319.shtml
Divine worship and the rise of ‘feel-good liturgy’
Worship as a Revelation: The Past, Present and Future of Catholic Liturgy by Laurence Paul Hemming, Burns & Oates £14.99
We talk too much. We read too much. We hear too much. So much so, that we have lost the art of doing, of acting either as individuals or as a people. We no longer understand what it is to belong to a people who acts, who has "public action" of its own. We are no longer liturgical. For in our vernacularism and modernisation and reform, the very nature of the leiturgia - the nature of what is truly the work of the people - has been lost.
Today we seek to comprehend and explain and decide what we do in our churches but it is utterly questionable as to whether our people experience the liturgical revelation of Almighty God.
In fact, let's drop the adjective "liturgical" and use Hemming's words which assert that the liturgy is nothing less than "the ordinary and continual revealing of [God's] truth". If this is so, it cannot be a forum for our own self-expression. It cannot necessarily be within our immediate comprehension or subject to our didactic commentary. It must be experienced, indeed lived, as worship of Almighty God - as opposed to being "enjoyed" as a form of Christian activism - in order to begin to grasp something of what is being communicated in it: the very life of God Himself.
This raises the question not only of what liturgical practices are appropriate but, more fundamentally, of the place of the liturgy in Catholic theology.
Why has Hemming, essentially a philosopher, concerned himself with this question? The answer is simple. This is not an erudite academic discourse. Nor is it an ecclesio-political one. It is the fruit of the author's experience of Catholic worship. It is also testament to his experience that most attempts to facilitate such connection in recent decades - from guitars to garrulous clergy - while they may have resulted in our happily holding hands with each other, have in part (at least) led us to forget about the worship of Almighty God.
And while modern liturgical forms might have led us to "feel good", it is the former that most clearly and fruitfully reveals the Triune God who has definitively revealed himself in our history, and who thereby makes demands upon us by way of both orthopraxy and orthodoxy. Hemming - as a worshipping Catholic - knows this. As a philosopher and a theologian he has investigated its import for us today. Hence Worship as a Revelation.
This book's philosophical and theological sophistication will challenge theologians and liturgists to re-examine their assumptions about how they perceive the relationship between theology and liturgy. For if worship is indeed the revelation of Almighty God, its centrality and indeed its priority in theological endeavour cannot be denied. The Sacred Liturgy can no longer be one component of theology; it must be its foundation, for theology that is not grounded in the living revelation of God rapidly degenerates into the mere study of religion.
Hemming's evaluation of the liturgical reforms over the past century are provocative. Very few will have located the genesis of the late 20th-century liturgical crisis in the reign of the good and sainted Pope Pius X, but Hemming's argument for precisely this is compelling.
The author wisely refrains from proposing simplistic solutions but allows us to see the anomalies of liturgical reform in the 20th century for what they are - a dangerous tampering with the continuity of God's revelation. Few "trained liturgists" have been prepared to enter into serious debate on this question. It is to be hoped that this book might bring them forth.
For Hemming's rich and clear liturgical theology is starkly distinct from that prevailing in the western Catholic Church because it is not based on the desire for archaeological reconstruction of a "dreamtime" primitive liturgical purity, nor indeed for a modern ideological construction of something tailor-made for "modern man".
Hemming is no ideologue, nor is he an antiquarian. Catholic worship is indeed a revelation. It is a live epiphany. It is tangible theology. It is the very heart - indeed the "source and summit" - of our faith. That, of course, is why we tamper with the liturgy at our peril. That is why Pope Benedict XVI has placed the reform of the Sacred Liturgy so high on the agenda of this pontificate. And that is why this book will provoke the liturgical establishment, for Hemming does not accept that the apotheosis of all Christian liturgy may be found in the forms produced following the Second Vatican Council, or indeed in the manner in which these forms have been celebrated in the subsequent years.
The role of Sacred Scripture in the life of the Church is another area in which his liturgical theology makes serious and important claims. In short, he points out - and at last someone has had the courage and clarity to do this - that "the liturgy is the proper ground of Scripture (and not the other way round, ie the false view that the liturgy derives from Scripture)," or, put more simply, in the modern understanding of the relationship between the liturgy and scripture, "scripture has lost its ground".
This claim to priority on behalf of the liturgy over the biblical text will certainly provoke debate. But, once again, if Worship as a Revelation becomes a catalyst for the re-examination of what a Catholic understanding of the role of Sacred Scripture is, it shall have done very well indeed.
This then is a book that must be read and studied and read again by theologians, scripture scholars, liturgists, all seminary faculty and indeed by all liturgical practitioners.
It will challenge and it will inform. The pontificate of Pope Benedict continues to remind us that "the true celebration of the Sacred Liturgy is the centre of any renewal of the Church whatever". Hemming has rendered the Church a fine service by pointing us along the path toward a true understanding of the liturgy, a path that cannot but inform our celebration of it.
[Updated on: Sun, 13 July 2008 08:22]
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| | Forum: Current ML Issue |
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| Topic: Sing Justice, Live Justly |
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| Sing Justice, Live Justly |
Wed, 11 July 2012 06:12 |
Anne
Messages: 3816
Registered: April 2004 |
Senior Member |
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"When we feel the presence of the poor only at a distance, their bodies cannot pervade our hearts and our lives. We can hand our leftovers to the poor and even give clothes, money, and food to the pantries and soup kitchens and social service agencies to ease our consciences, but until they enter our lives as real people, we will not be doing what the liturgy requires. We will not change."
...Denise Morency Gannon
http://rpinet.com/ministry/3905f4.html
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| | Topic: Tabernacles and victims |
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| Tabernacles and victims |
Sun, 12 July 2009 08:19 |
Anne
Messages: 3816
Registered: April 2004 |
Senior Member |
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One divine presence in two sacred places
Paul Mast makes a compelling argument regarding the sacramental dignity of the human person. He reflects on the elaborate (and necessary) rites required to restore sanctity when a tabernacle and the Blessed Sacrament inside have been desecrated and asks why no such ritual is considered when the Body of Christ in a person has been desecrated by sexual abuse. This is the sort of bold statement that no one seems to want to hear, but if we believe what we teach about the real presence, then we must consider this position.
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| | Forum: Liturgical Music |
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| Topic: Sunday XIV |
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| Sunday XIV |
Tue, 03 July 2012 12:12 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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First Friday list also given here.
Sacred Heart, West Warwick
First Friday/Sacred Heart Community Mass - VII-6-12 - 6 PM
O Sacred Heart, O Love Divine (Pew card)
Psalm 119: One does not live by bread alone, but by every word that comes... (Tone 8G)
Cor Jesu Trinitate (Pius X Hymnal) / GOTT SOLL GEPRIESEN, alt.
Shepherd of Souls (W-728) / ST. AGNES
To Jesus' Heart, All-Burning (Pew card)
Sunday XIV of Ordinary Time - VII-8-12
God has spoken by his prophets (W-516) / RUSTINGTON
Psalm 123: Our eyes are fixed on the Lord, pleading for his mercy (Toolan/Gelineau)
All creatures of our God and King (W-520) / LASST UNS ERFREUEN
Jesu, the very thought of thee / ST. BOTOLPH
How shall they hear the Word of God (W-629) / AUCH JETZT MACHT GOTT
Sing praise to the Lord (W-539) / LAUDATE DOMINUM
Common to both days:
Alleluia: Alstott-IV (verse of the day: Tone 8G)
Danish Amen Mass (Kraehenbuehl/Frischmann) (revised for 2010 Roman Missal)
(Memorial B: When we eat this bread...)
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: St. John the Baptist |
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| St. John the Baptist |
Wed, 20 June 2012 14:53 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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Sacred Heart Church, West Warwick, RI
ORDINARY OF THE MASS:
Mass VIII
Memorial: Mortem tuam annuntiamus Domine (Jubilate Deo)
Amen: tune: first line of Sanctus VIII
PROPER (Lectionary):
Psalm 71 (Saturday): Since my mother's womb, you have been my strength
(Currie/Gelineau)
Psalm 139 (Sunday): I praise you for I am wonderfully made (Alstott)
Alleluia: Marier (verse of the day to tone 5)
HYMNS, etc.
Entrance: H-10 On Jordan's bank the baptist's cry (Winchester New)
Offertory: W-706 By all your saints still striving (St. Theodulph)
- NOTE: The middle verse is the one marked for St. John the Baptist
Communion: Jesu, Dulcis Memoria (Cologne tune arr. by Ted Marier / from the Pius
X Hymnal)
Meditation: H-405 I sought the Lord, and afterward I knew (Artavia)
Recessional: H-9 Hark! a thrilling voice is sounding (Merton)
Peace,
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Sacred Heart and Sunday XI |
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| Sacred Heart and Sunday XI |
Wed, 13 June 2012 16:30 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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Sacred Heart Church, West Warwick, RI
The Patronal Feast: The Solemnity of the Sacred Heart of Jesus
6 PM - Friday VI-15-12
Again we'll be joined by the brass trio of Ed (on trumpet), Chris (on flugelhorn), and Jerry (on French horn)
ORDINARY OF THE MASS:
Federico Caudana - Messa Popolare "Laus Tibi Christe" (Gloria, Sanctus, Agnus)
Mortem tuam annuntiamus, Domine (Memorial Acclamation from Jubilate Deo)
Amen (tune: opening lines of the Sanctus from Mass VIII)
PROPER OF THE MASS:
Richard Rice - You will draw water joyfully (Isaiah 12)
Theodore Marier - Alleluia
THE REST:
E: O Sacred Heart, O Love Divine (pew sheet)
O: Cor Dulce, Cor Amabile (source: New St. Basil Hymnal)
C: Cor Jesu Trinitate (source: Pius X Hymnal) (This is the tune GOTT SOLL GEPRIESEN, with an extended ending. Some may remember this tune with the hymn "Accept, Almighty Father" from Worship II and the old Monthly Missalette from the 70's)
Outdoor Benediction:
W-756 O Salutaris (Werner)
W-757 Tantum Ergo ("St. Thomas")
W-524 Holy God, We Praise Thy Name ("Grosser Gott")
VI-17-12: Sunday XI of Ordinary Time
The only Sunday in all of June that's NOT a Solemnity!
ORDINARY OF THE MASS:
Mass VIII (Sanctus, Agnus)
Mortem tuam annuntiamus, Domine (Memorial Acclamation from Jubilate Deo)
Amen (tune: opening lines of the Sanctus from Mass VIII)
PROPER OF THE MASS:
Richard Rice - Lord, it is good to give thanks to you (Psalm 92)
Theodore Marier - Alleluia
THE REST:
E: WESTMINSTER ABBEY - Christ is made the sure foundation (W-617)
O: AURELIA - O Christ, the great foundation (W-618)
C: ANIMA CHRISTI - Soul of my Savior, sanctify my breast (harmony from Pius X Hymnal)
M: ST. AGNES - Shepherd of souls, refresh and bless (W-728)
R: LAUDATE DOMINUM - The kingdom of God (W-615)
Peace,
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Corpus Christi |
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| Corpus Christi |
Fri, 08 June 2012 12:51 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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Music for Corpus Christi and First Communion at Sacred Heart, WWRI
First Communion at 11:15 Mass
Brass trio at three Masses
Benediction at at least two Masses (outdoor Benediction Sunday)
ORDINARY:
Caudana - Messa Populare "Laus Tibi Christe" (except 7:30)
Mass VIII (7:30 only)
Mortem tuam annuntiamus, Domine (all Masses)
Amen adapted from Sanctus VIII (all Masses)
PROPER:
Psalm 116: BMP - I will take the cup of salvation, and call upon the name of the Lord
Alleluia: Marier (verse of the day to tone 5)
THE REST:
TRURO - Lift up your heads, O mighty gates
HYFRYDOL - Alleluia! sing to Jesus
Franck - Panis Angelicus
Duguet - O Salutaris Hostia
ST. THOMAS - Tantum Ergo
GROSSER GOTT - Holy God, we praise thy Name
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Whitsunday |
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| Whitsunday |
Wed, 23 May 2012 14:52 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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I'm also doing a Saturday morning memorial Mass on V-26-12.
Here's the Memorial Mass music first:
Entrance: DIADEMATA - Crown him with many crowns (H-352)
Psalm 23: Gelineau - My shepherd is the Lord; nothing indeed shall I want (W-32)
Alleluia: Mode II - O Filii et Filiae
Offertory: NYLAND - In heav'nly love abiding (H-431)
Sanctus/Agnus XVIII (Pro Defunctis)
Memorial: Mortem tuam annuntiamus Domine (Jubilate Deo)
Amen: adapted from Sanctus VIII
Communion: ADORO TE DEVOTE - Jesus, Son of Mary (H-223)
Recessional: CRUCIFER - Lift high the cross (W-704)
Now that the preview and Stooges shorts are done, here's the main feature:
Pentecost:
Entrance: Lambillotte - Come, Holy Ghost (W-482)
Gloria VIII
Psalm 104: Alstott - Lord, send out your Spirit, and renew the face of the earth
Sequence (Sunday): Mode I - Veni, Sancte Spiritus (in Latin)
Alleluia: Mode II - O Filii et Filiae
Offertory: NUN KOMM, DER HEIDEN HEILAND - Fire of God, undying flame (W-471)
Sanctus/Agnus: Picchi - Messa "Cristo Riscuciti"
Memorial: Mortem tuam annuntiamus Domine (Jubilate Deo)
Amen: Marier
Communion: DOHMNACH TRIONOIDE - Spirit seeking light and beauty
- (I would LOVE to see this in more hymnals)
Meditation: Mode VI - Regina Caeli (W-443 - bilingual)
Recessional: NUN DANKET - Now thank we all our God (W-560)
- (using the Mendelssohn harmony in Worship II)
Peace,
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Ascension Thursday |
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| Ascension Thursday |
Mon, 14 May 2012 10:49 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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Wednesday, May 16, at 6 PM
Thursday, May 17, at 9 AM at 7 PM
Sacred Heart Church, West Warwick, RI
Entrance hymn: LLANFAIR - Hail the day that sees him rise (W-471)
Gloria VIII (W-341)
Psalm 47: Kreutz/Gelineau - God mounts his throne to shouts of joy...
Alleluia: Mode II - O Filii et Filiae (verse of the day: tone 2D)
Offertory hymn: DIADEMATA - Crown him with many crowns (W-496)
Sanctus/Agnus: Picchi - Messa 'Christo Riscuciti'
Memorial Acclamation: Mortem tuam annuntiamus, Domine
Amen: Marier
Communion: BMP - Christus Vincit
- Time's fun when you're having flies! I wrote this setting in 1999 and it still feels like I just wrote it the other day!
Meditation: Mode VI - Regina Caeli (W-443)
Recessional: DARWALL'S 148TH - Rejoice! the Lord is King (W-493)
Peace,
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Anyone playing Mass for St. Joseph Day? |
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| Anyone playing Mass for St. Joseph Day? |
Sun, 18 March 2012 14:41 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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I am! 9 am, Sacred Heart in W. Warwick, RI.
Zeppoles after Mass!
Entrance: ORIEL - Joseph, be our guide and pattern (W-693)
Kyrie: Caudana - Messa Laus Tibi Christe
Gloria (Used on solemnities): Proulx - Gloria Simplex (if we sing it)
Psalm 89: BMP - The Son of David will live for ever
Gospel Acc: BMP - Glory and praise to you, Lord Jesus Christ
Offertory: ST. THEODULPH - By all your saints still striving (W-706)
- (using St. Joseph verse for the middle verse)
Sanctus and Agnus XVIII
Memorial Acc: Jubilate Deo - Mortem tuam annuntiamus, Domine
Amen: adapted from Sanctus VIII
Communion: TBA
Meditation: LAND OF REST - Come now, and praise the humble saint (W-694)
Recessional: PLEADING SAVIOR - Holy patron, thee saluting (TM-108)
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Lent IV |
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| Lent IV |
Sat, 17 March 2012 11:21 |
Ron
Messages: 117
Registered: April 2004 |
Senior Member |
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Processional: The Glory of These Forty Days
Choir Mass: Proper from BFW
Kyrie: Traditional chant (arr. Proulx)
Choir Mass: Mass for the CityÂ
Psalm/Gospel: Respond & Acclaim
Offertory: Shelter Me O God
Mass for the City
Communion:Shepherd of Our Hearts
Choir Mass: God So Loved the World (Englert)
Recessional: There's a Wideness in God's Mercy
Lex Orandi, Lex Credendi
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| | Topic: New Musical Terms |
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| New Musical Terms |
Tue, 24 January 2012 05:48 |
Anne
Messages: 3816
Registered: April 2004 |
Senior Member |
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Posted on the Pray Tell blog today:
Making the rounds now on the Internet are the following definitions:
ALLREGRETTO: When you're 16 measures into the piece and realize you took too fast a tempo
ANGUS DEI: To play with a divinely beefy tone
A PATELLA: Accompanied by knee-slapping
APPOLOGGIATURA: A composition that you regret playing
APPROXIMATURA: A series of notes not intended by the composer, yet played with an "I meant to do that" attitude
APPROXIMENTO: A musical entrance that is somewhere in the vicinity of the correct pitch
DILL PICCOLINI: An exceedingly small wind instrument that plays only sour notes
FERMANTRA: A note held over and over and over and over and . . .
FIDDLER CRABS: Grumpy string players
FLUTE FLIES: Those tiny mosquitoes that bother musicians on outdoor gigs
FRUGALHORN: A sensible and inexpensive brass instrument
GAUL BLATTER: A French horn player
GREGORIAN CHAMP: The title bestowed upon the monk who can hold a note the longest
PLACEBO DOMINGO: A faux tenor
SPRITZICATO: An indication to string instruments to produce a bright and bubbly sound
TEMPO TANTRUM: What an elementary school orchestra is having when it's not following the conductor
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| | Topic: Pescador de Hombres/Lord, When You Came |
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| Pescador de Hombres/Lord, When You Came |
Fri, 13 January 2012 12:37 |
Augsburg Boy
Messages: 2061
Registered: May 2006
Location: Boston |
Senior Member |
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In looking at various versions of this song, I found the version I found in GC, and Lead Me, Guide Me hymnals, really interesting, and IMO, the best.
Esp. Verse 4:
Lord, send me where you would have me.
To a village, or heart of the city,
I will remember that you are with me.
as compared to the ELW version:
You who have fished other waters;
You, the longing of souls that are yearning:
O loving Friend, you have come to call me.
Anyone else get stuck with the ELW version?
Randy
"The Lord so loved the world that He did not send a committee."
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| | Topic: Baptism of our Lord |
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| Baptism of our Lord |
Mon, 02 January 2012 13:17 |
Augsburg Boy
Messages: 2061
Registered: May 2006
Location: Boston |
Senior Member |
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Gathering Songs:
Baptized in Water Bunessan
Take Me to the Water
Spiritual
Organ: Chorale Prelude on "Stuttgart"
Mark Sedio
Opening Hymn: Crashing Waters at Creation
Stuttgart
Kyrie: ELW Setting III
Hymn of Praise: When Long Before Time
The Singer and the Song
Psalm: ELW Tone 16
Gospel Halle: Caribbean
Hymn of the Day: Hail to the Lord's Anointed Freut euch ihr lieben
Offertory Hymn: What Child Is This
Sanctus through Agnus Dei: ELW Setting III
Communion:
Organ: Chorale Prelude on "In Dulci Jubilo"
Buxtehude
Closing Hymn: Christ, When for Us You Were Baptized
Lobt Gott, Ihr Christen
Organ: Chorale Prelude on "Lobt Gott, Ihr Christen"
Buxtehude
Randy
"The Lord so loved the world that He did not send a committee."
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| | Topic: First Friday |
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| First Friday |
Sun, 01 January 2012 18:08 |
Brian Michael Page
Messages: 441
Registered: April 2004
Location: RI |
Senior Member |
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|
Sacred Heart Church, West Warwick, RI
First Friday - Bl. Andre Bessette (Optional Memorial) / I-6-12, 6 PM
(who at one time was a West Warwick resident!)
Entrance hymn: W-376 Angels we have heard on high / "Gloria"
Psalm 147: Praise the Lord, Jerusalem / Gelineau/Waddell
Alleluia for Christmas season: BMP (Proper verse is same as Baptism of the Lord ABC)
Offertory hymn: W-392 Adeste Fideles (in Latin)
Sanctus and Agnus Dei: Mass for Christian Unity
Memorial: We proclaim your death / BMP, Holy Angels Mass
Amen: Dresden
Communion anthem: Puer Natus in Bethlehem / Mode I
Recessional hymn: W-387 Hark! the herald angels sing / "Mendelssohn"
Peace,
BMP
MY LATEST PROJECT:
- http://christusvincitmusic.blogspot.com
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| | Topic: Christmas Vigil vs. Christmas Day |
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| Christmas Vigil vs. Christmas Day |
Sat, 24 December 2011 10:29 |
Ron
Messages: 117
Registered: April 2004 |
Senior Member |
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Does anyone else try to keep the Christmas Vigil Mass a bit more subdued than, say, Midnight Mass or Christmas Day Mass?
I try to keep in mind that we are keeping vigil, and that we are still waiting for the Lord's birth. For example, we omit the last verse of "O Come All Ye Faithful" which begins "Yea, Lord, we greet Thee born this happy morning...". I normally don't do any organ fanfares or reharmonizations for verses as I would do at other Christmas Masses. There is also some other music that I save specifically for the Midnight celebration or the celebrations on Christmas Day.
On the other hand, it seems that for many people (possibly the majority) the Christmas Eve Vigil Mass is their Eucharistic celebration of the Lord's birth. And I understand that liturgically the day begins at sunset the preceding evening, however all of the readings for the Vigil orient us to joyful expectation of the Lord's birth.
If we look at the other main liturgical vigil, the Easter Vigil, I do not think that many people differentiate between the Vigil and the actual celebration of the Resurrection. In some places, it seems, the Vigil gets more musical attention--in terms of instrumentalists, choral pieces, etc--than Easter Sunday.
Others' thoughts?
Lex Orandi, Lex Credendi
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