More on Music in the 3rd Edition of the Roman Missal

The release of the new Missal in November is a phenomenal opportunity for a renewal of good liturgical practice during the Mass. One of the more noticeable areas of the Mass for this renewal is in sacred music (I have written about it before, HERE). In fact, the USCCB has realized this, too, and has even authorized the use of the improved translation a few months in advance of the rest of the Missal.

This renewal, I think, has been the cause of quite a lot of commentary as of late in the blogosphere on music in the new edition of the Missal. I believe that the good folks over at The Chant Cafe' started it out, and then Fr. Z posted it, with comments, and then it went viral.

Anyway, I am in the midst of re-reading the phenomenal book, The Heresy of Formlessness, by German author Martin Mosebach. I couldn't help but fall out of my chair when I read his treatise on hymn singing replacing the Mass. It would be truly a crime to try and paraphrase, or even give you a soundbite, lest the essence of what he is saying gets lost, so here it is in full (emphasis added):

"I am firmly convinced... that vernacular hymns have played perhaps a significant part in the collapse of the liturgy. Just consider what resulted in the flowering of hymns: Luther's Reformation was a singing movement,and the hymn expressed the beliefs of the Reformers. Vernacular hymns replaced the liturgy, as they were designed to do; they were filled with the combative spirit of those dismal times and were meant to fortify the partisans. People singing a catchy melody together at the top of their voices created a sense of community, as all soldiers, clubs, and politicians know. The Catholic Counter-Reformation felt the demagogic power of these hymns. People so enjoyed singing; it was so easy to influence their emotions using pleasing tunes with verse repetition. In the liturgy of the Mass, however, there was no place for hymns. The liturgy has no gaps; it is one single great canticle; where it prescribes silence or the whisper, that is, where the mystery is covered with an acoustic veil,as it were, any hymn would be out of the question. The hymn has a beginning and an end; it is embedded in speech. But the leiturgos of Holy Mass does not actually speak at all; his speaking is a singing, because he has put on the "new man", because, in the sacred space of the liturgy, he is a companion of angels. In the liturgy, singing is an elevation and transfiguration of speech, and, as such, it is a sign of the transfiguration of the body that awaits those who are risen. The hymn's numerical aesthetics-- hymn 1, hymn 2, hymn 3-- is totally alien and irreconcilable in the world if the liturgy. In services that are governed by vernacular hymns, the believer is constantly being transported into new aesthetic worlds. He changes from one style to another and has to deal with highly subjective poetry of the most varied levels. He is moved and stirred-- but not by the thing itself, liturgy: he is moved and stirred by the expressed sentiments of the commentary upon it. By contrast, the bond that Gregorian chant weaves between the liturgical action and song is so close that it is impossible to separate form and content. The processional chants that accompany liturgical processions (the Introit, Gradual, Offertory, and Communion), the responsories of the Ordinary of the Mass that interweave the prayers of the priest and The laity, and the reciting tone of the readings and orations-- all these create a ladder of liturgical expression on which the movements, actions, and the content of the prayers are brought into a perfect harmony. This language is unique to the Catholic liturgy and expresses it's inner nature, for this liturgy is not primarily worship, meditation, contemplation, instruction, but positive action. It's formulae effect a deed. The liturgy's complete, closed form has the purpose of making present the personal and bodily action of Jesus Christ. The prayers it contains are a preparation for sacrifice, not explanations for the benefit of the congregation; nor are they a kind of "warming up" of the latter. In Protestantism, vernacular hymns came in as a result of the abolition of the Sacrifice of the Mass; they were ideally suited to be a continuation of the sermon. Through singing, the assembled community found its way back from the doubting loneliness of the workday to the collective security of Sunday-- a security, be it noted, that arose from the mutual exhortation to remain firm in faith, not from witnessing the objective, divine act of sacrifice."

[Mosebach, Martin. The Heresy of Formlessness. Trans. by G. Harrison. Ignatius, 2006. (p.40-42)]

This historical treatise is a profound insight into the modern innovations that came about during the hijacked years of the Liturgical Movement, those of replacing the words of the Mass with songs in the form of a 4-hymn sandwich. In light of the music forced upon us in the past decades (combined with several other factors), I think we have seen the practical result of these innovations: we have an uninspired laity, having only a watered-down faith, if any, which can only be expressed in the form of (arguably) catchy tunes.

There's a simple solution here, a start at least, and removing the headache of trying to pick out thematically appropriate music, or how to figure out audience "participation" via songs that are written in first-person:

Sing the Propers.

(Here's a great resource... buy it for your parish priest and your music director. Now.)

I don't think that Mr. Mosebach in the quote above is saying that hymns have no place at all during Mass. In fact, it is more likely that it is quite appropriate for one or two hymns during the Mass, or perhaps a really nice instrumental piece to aid in contemplation after receiving the Eucharist. I think he is speaking to the replacement of the words of the Mass itself with hymns.

Anyway, I simply wanted to share that with you-- if you don't have a copy of the book, you should really read it in full, as it is an epic tome-- one that belongs in every personal library, owing to the personal reflection it is sure to provoke.

Facelift

In honor of the Feast of St. John the Baptist (he's my Confirmation Saint), I thought I would give my little blog a facelift! Hope you enjoy, and happy feast day!

Novena to the Sacred Heart

Novena Prayer

Divine Jesus, You have said, "Ask and you shall receive; seek and you shall find; knock and it shall be opened to you." Behold me kneeling at Your feet, filled with a lively faith and confidence in the promises dictated by Your Sacred Heart to Saint Margaret Mary. I come to ask this favor: (Mention your request).

To whom can I turn if not to You, Whose Heart is the source of all graces and merits? Where should I seek if not in the treasure which contains all the riches of Your kindness and mercy? Where should I knock if not at the door through which God gives Himself to us and through which we go to God? I have recourse to You, Heart of Jesus. In You I find consolation when afflicted, protection when persecuted, strength when burdened with trials, and light in doubt and darkness.

Dear Jesus, I firmly believe that You can grant me the grace I implore, even though it should require a miracle. You have only to will it and my prayer will be granted. I admit that I am most unworthy of Your favors, but this is not a reason for me to be discouraged. You are the God of mercy, and You will not refuse a contrite heart. Cast upon me a look of mercy, I beg of You, and Your kind Heart will find in my miseries and weakness a reason for granting my prayer.

Sacred Heart, whatever may be Your decision with regard to my request, I will never stop adoring, loving, praising, and serving You. My Jesus, be pleased to accept this my act of perfect resignation to the decrees of Your adorable Heart, which I sincerely desire may be fulfilled in and by me and all Your creatures forever.

Grant me the grace for which I humbly implore You through the Immaculate Heart of Your most sorrowful Mother. You entrusted me to her as her child, and her prayers are all-powerful with You. Amen.

Source: EWTN http://www.ewtn.com/devotionals/heart/meditation.htm

On the Sanctification of Time

I am extraordinarily fascinated with the principle "Lex Orandi, Lex Credendi" (The law of prayer is the law of belief), that what we pray and how we pray is directly relational to what we believe.

Most often, we think of the law of prayer being the Mass when we talk about this principle. And for good reason. The primacy of the Mass in the lives of the Faithful as the expression of both lex orandi and lex credendi is the foundation for the objection to the over-use of the Second Eucharistic Prayer in lieu of the Roman Canon: it doesn't express as well the depth of what we believe. And, more imminently, we have the new, corrected translation of the Mass coming out this autumn-- the words we pray are important.

However, I have been thinking of another aspect of liturgy as it pertains to "Lex Orandi, Lex Credendi," as of late. When we speak of liturgy, we are not only talking about the Mass, but the other rites, as well-- the Rite of Ordination, for example-- and not simply the public prayers directly pertaining to the Sacraments, but also the Divine Office as liturgy, and, directly correlating with that, the liturgical calendar, which is what I want to mention today.

There are some glaring discrepancies in the liturgical calendar as celebrated in most parishes: for example, the recently celebrated feast of Ascension Thursday, which is almost universally commuted to Sunday. This not only doesn't work well, catechetically (try explaining how 40=43 to a bunch of elementary school kids), but it disrupts the oldest novena in the Church, the nine days of preparation for the Holy Spirit, promised by Christ to be sent before his ascension. Do we really believe that Christ ascended in to heaven 40 days after his Resurrection? Or perhaps this was simply an event of faith, not one of historical importance to Christendom, and if so, what of the sending of the Holy Spirit? Perhaps it is less important that the Apostles received the Holy Spirit as promised, but more important that it simply "happened". The effects of the historical-critical method of Scripture scholarship are even more pronounced when viewed through the lens of the faith lives of the average parishioner in today's Church.

Today is the Feast of Corpus Christi. However, in most parishes in the world who celebrate the Ordinary Form of the Mass, the feast day will be commuted to Sunday, so as to "enable the Faithful to (more fully, actively, and consciously) participate" in the feast. Inevitably, the scene that will take place in not a few parishes will be a long walk around the block spent catching up on the latest gossip from a friend in the parish (or maybe I'm presuming too much in expecting that there will even be a procession).

This de-sacrilization of time is almost more dangerous to the Faith than many of the causes championed by so-called "progressives" in the Church. To the Church Fathers, to peasants and nobles alike in the middle ages, and even to farmers in the early 20th century, the sanctification of the day, and ordering the temporal to that of the sacred, was a routine of life.

Time means something. When specific feasts are celebrated mean something-- think of Christmas, Christ our Light coming in to the world just at the time when the world is the darkest. Think of your parish's celebrations of Lent and Easter. For forty days we mourn and beat our breasts, but do we celebrate the divine balance, or after Easter Sunday is finished, do we get on with life? The Church, in her Wisdom, gives us 40 days of fasting, but 50 days of feasting. That says to me, yes, we should mourn and repent, and pray, and fast, but that should also inspire in us a desire to celebrate all the more!

For me, prior to looking up the origins of the feast of Corpus Christi (see this incredible article at NLM for more), the sensus fidelium had already turned me to the relationship... Here's a glimpse into my mind as I was thinking about it earlier in the week, and why this feast (now almost universally commuted) would have been on a specific Thursday, anyway: "The feast is celebrated on a Thursday... the feast is the feast of the Body and Blood of Christ... On what day was the Eucharist instituted?Aha!" This is what the liturgical calendar is meant to do in our lives-- we shouldn't all need to be liturgical scholars to "get it"!

In most places, it is almost impossible to find a recently-ordained priest who isn't in line with the Catechism of the Catholic Church. However, the importance of liturgical life, rooted in the family and local community, is an area in which we should seriously consider investing more pastoral effort. The Second Vatican Council, as well as the GIRM of the New Missal, calls for an establishment of "new" rogation days (and, presumably to retain ember days) of prayer for the community at various times of the year (planting, harvesting, etc)-- where are they?!

If the cycles of prayer in the community begin to be lived again (the lex orandi), then surely the belief will follow in response (the lex credendi).

Some New Additions...

Take a look at the Blogroll-- I have added some new blogs!

I noticed that I don't really have any women blogs, and it's not because I don't like what women writers write about, in fact, a wise man pays attention to the unique perspective a woman brings to things... so, in that spirit, here are a few blogs by women!

First, Introducing Eloquent Defenders. This is a pro-life blog, but I think with a bit of a different take on things than many of the other pro-life blogs out there-- she has some good stuff, check it out!

Second, The Anchoress. I have just recently started perusing her stuff, but it all seems on the up and up, and, actually, it's a rather refreshing take on some of the Catholic news that gets churned out everywhere.

Finally, the NFP Blog. Run by a fellow transplant to Wyoming, its an insight into what's going on in the world of NFP. Since my wife and I are becoming trainers, it seems like a good thing to follow. Also, there are some good resources to be had there!

(Insert evil laugh here)... I couldn't really get away with simply posting about blogs by women without some sort of gender equalization. For you men out there, here's a blog I check out regularly:

The Art of Manliness. Full of sage wisdom and advice that every man should know. Really.

Working on some other things... check back soon!

Fr. Corapi: How did we get here?

I personally do not really get what has got people up in arms with the Fr. Corapi saga.

I mean, I get it, I do. A hero has apparently been slain. A martyr for the "cause," whatever that might be. I'd simply recommend praying for Fr. Corapi and all those involved in the situation, that the truth will come out, and justice (tempered with mercy) be served.

The circumstances do raise a question, though. How did we get here?

In my mind, it is in the disillusionment of the Faithful.

The days of the parish priest being the hero seem to be long gone-- films such as "I Confess" are a bygone era, to be replaced by sick films, such as "Primal Fear," "Doubt," etc, that portray priests and the Church in an unfavorable manner. Oh that every parish priest could indeed be a hero to their parishioners. For the parishioner not to have to worry about heterodox sermons or liturgical innovations, or to temper everything they hear being taught with the thought in the forefront of their mind being "is this compatible with Church teaching?"

So perhaps that is how we arrived here-- the disillusionment with our clergy, the dissatisfaction with our parish life, forcing the faithful to look toward some bright and shining star of hope, of "true Catholicism" to be found elsewhere.

Here's a reality check: that place doesn't exist in this world, so you can stop searching.

The New Media is full of these personalities, these "beacons of light"-- I can tell you that I have only ever personally met one of the bloggers that I read regularly, and I only have met him in passing. I'm not sure I could say I really know him. He seems on the up and up, but I couldn't tell you for sure... One thing I do know is that he is a sinner, just like me, in need of God's grace and mercy to persevere in this life.

Perhaps the mission, then, of the New Media in Catholic life should be to promote and encourage personal holiness within the context of lived relationships in ones' own community. To do anything otherwise seems to implicitly promote a sort of escapism into a virtual world.

In the exchange of ideas, everything that is read on the New Liturgical Movement won't become a reality in every parish in 2011. Everything that Fr. Z. says (partly tongue-in-cheek) about simply using the Latin if the new translation isn't your cup of tea won't actually happen in most places. The dream of the Chant Cafe' to have the Propers sung at every Parish Mass won't be realized in many places. Or maybe they will for a few years, until the new pastor is appointed, who sells the organ and hands out guitars to the choir...

The ideas on these blogs can be a source of inspiration, just as the words of a Fr. Corapi, or Scott Hahn, or Msgr. Pope, etc, can be for those who follow them. I'm sure we could spend hours listing and discussing our 21st century Catholic heroes. Maybe we could even print up baseball cards!

But I think that what makes a real "hero" here is that we would take their words of inspiration, combined with the example of their deeds, and apply them in our lives, in our families, in our parishes, in our communities; rather than simply escape into this perfect idealized church that doesn't actually exist.

If every dad did that, if every sacristan or reader or catechist applied these ideas in their parish, then the "hero," if there were one, would be that volunteer who, inspired by these great icons of the New Media, spent the extra afternoon helping teach the Act of Contrition to someone preparing for their First Confession, or the person who grabbed a coffee or a pint with an RCIA candidate confronted with worries, or took a meal to the overworked priest of the parish-- those people would be the real heroes.

And something tells me that Fr. Z, Jimmy Akin, Fr. Finigan, and Matt and Pat Archbold, etc,  would be all the more pleased with that lived faith in their readers' lives, more so than whether they got a religious blog of the year award to post on their site.

My hope and prayer for Fr. Corapi, and those who followed him, is that through all of this, they can remember that it is Christ who is the font of Christian life, and the summit toward which it is directed, and seek to take that Gospel message and apply it to their own lives. And that you do, too.

Argument and the blogosphere

One of the many great things about New Media is the exchange of ideas to be had by bringing people from different backgrounds together. I think that there is a place for genuine dialogue and growth to be found out here on the Interweb.

But isn't it annoying when you get a response from your so very well thought-out post that is the equivalent of "your clothes are ugly, and you smell"?

In that spirit, I was much appreciative of one of the latest installments on "The Art of Manliness": Classical Rhetoric 101: Logical Fallacies

A Teaser:

Hope you enjoy.

TLM in Raleigh, NC!

Being home in North Carolina, we are most fortunate to be in a slightly more populated area than the Diocese of Cheyenne-- for instance, there are quite a few parishes here in Raleigh, whereas in Wyoming, we'd have to drive 2 hours to get to the next nearest parish, and 3 to get to one of the only places where Mass is offered in the Extraordinary Form (@ Wyoming Catholic College), and even there, much to the chagrin of many folks in the diocese.

So we were most pleased to find that the Diocese of Raleigh has done a very good job of implementing the Motu Proprio, with the full support of His Excellency, Bishop Michael Burbidge (see his letter of Implementation of Summorum Pontificum), and a strong diocesan presence, with six parishes in the diocese regularly and publicly offering the Mass of the Ages. (I say publicly, because I know of several priests who also celebrate it privately)

When I left Raleigh to go overseas to work for the Church, Bishop Burbidge had just been installed (2006), and 5 years on, it is good to see the work he has done, especially with regard to the liturgy, to help bring the diocese along with a proper implementation of the Council, employing a hermeneutic of continuity.

Kudos to Bishop Burbidge and the many priests who offer the traditional Mass to the people of the Eastern half of the Old North State!

Notably, the mass we attended was at the Cathedral, which offers the usus antiquior on the First Sunday of every month. It was a Low Mass, but with a schola present to provide music in appropriate places. The schola, Schola Vox Clara, apparently travels around the diocese, singing for many of the Masses here in the diocese! With a schola available to sing the parts of the Missa Cantata, it shouldn't be too long before the celebrant is able to offer one, as that is the hardest part taken care of.

The priest-celebrant, Fr. Walter Ospina-Briceno, was a lovely man, who gave an insightful homily, and we had a great conversation with him after Mass. As it was Laetare Sunday, he spoke briefly about the meaning of Rose as a liturgical color, and how such things in the liturgy have a sacramental nature. There were 90 people in attendance at the Mass, which has been stable for quite a while now, so it is evident that the cathedral is indeed setting some best practices for the rest of the diocese.

As we have a new baby, I spent a bit of time in the porch of the church, which allowed me to get a few photos of the Mass itself. Many apologies for the quality, as they were taken on my (original version) iPhone.

(also-- note the cathedral itself. the altar rails are brought in specially for the Mass, but one of the many things His Excellency did after arriving was to instruct that the tabernacles in all of the churches of the diocese be brought in to a prominent location, if not the center of the church. In the cathedral, the tabernacle used to be over to the left-hand side, beside the pews.)

during the homily

during the Canon

during the Last Gospel

Server's blessing after Mass

Father, your blogger, and a future priest(?)

     

I must confess, I am rather disappointed that this is the only traditional Mass offered in the capital city a month! We were lucky to be here the one weekend it was offered. Hopefully, please God, as the EF becomes less and less a novelty, that problem will be solved. And, perhaps His Excellency would consider learning it, so as to be able to offer Confirmations, and even a Pontifical Solemn Mass one day?

One thing I wonder about, at least, based on the one Mass that I attended, is the growth in altar servers to serve the Mass. There was only one server for this Mass, and he wasn't a youth (no offense). Given that there's only one public Mass a month in the Raleigh area, it makes sense that there wouldn't be many servers, or even youth, to serve it. This seems to me of principle importance for vocations, and I hope that as the community here continues to grow, then that aspect of formation will be attended to.

In the meantime, kudos to all of those who are working so hard in the diocese to grow this community and keep it thriving! Be assured of my prayers, and I ask you readers to take a half minute and pray a hail Mary for them.

For more information on Schola Vox Clara, visit here.

For more information on Traditional Masses offered in the Diocese of Raleigh, visit here.

Back from Blogging Break

So sorry to take a short break from blogging-- my wife has been writing an essay on Grace and the Trinity for her MA, and then also preparing for exams! Needless to say, I have been taking every free moment to take care of the baby so she can be free to study, and of course, still manage-- barely-- to get all of my work done for the parish: what a busy time!

Now we are taking a much needed vacation! We have used Spring Break as an occasion for coming back to visit my family and friends in North Carolina. What a great trip so far! We haven't been back here since the wedding, and so it has been a great opportunity to introduce the baby to everyone, and to eat some good southern cooking! Friday night, we went to the oyster bar and had steamed oysters; Saturday night, we had Eastern North Carolina Pork BBQ, and then Sunday had a nice dinner at the Irish pub I used to work at ages ago. Today on the menu we have a little hole in the wall called "Pam's Farmhouse". It doesn't look like much from the outside (or on the inside for that matter), but when you pull up at lunch not to be able to get a seat, and notice all of the state-owned vehicles parked outside, you know you're in the right place. I can't wait!

Right, well, being back in the Bible belt has been the occasion for more than one blog idea, so be sure and check back to see what has been going on!

God bless!

Happy St. Pat's Day!

Céad Míle Fáilte, and a Happy Feast Day to all!

Once upon a time, in a previous life and in a galaxy far, far away (a place called North Carolina), I worked at an Irish Pub for quite a long time. It was a very formative period of life, and I learned not a few lessons during those five years.

Most of all, I learned exactly how to celebrate St. Patrick's Day-- properly speaking, the festivities would have begun last weekend, and will end sometime next week, or whenever the Guinness runs out. That typically doesn't happen, though, because, let's face it, that's just poor planning.

Anyhow, that's neither here nor there. One thing that I miss terribly about the good ole days at the Pub is just the community and the goodness of those in the Irish community. Whether at a céili, or a sunday afternoon session of players, or an all out feis, what a great group of people the Irish are to be around-- and, Irish or not, you're always made to feel welcome. If you happen to be in North Carolina tomorrow, I'd highly recommend stopping in at this pub for the craic:

http://www.tirnanogirishpub.com/

---

On a related note, our youth group met tonight, and we showed them a great video all about that great evangelizer of Ireland-- I though I would post it for your benefit:

Sláinte to you all, and enjoy a sweet pint of the Black Stuff today!

"One Day" About Catholic New Media...

I don't know whether you saw this or not, but today is the day! Happy Catholic New Media Day!

Today is the day we're supposed to get the word out about Catholic New Media... sooo-- do your part!

The request was that, as a part of Catholic New Media Day, we post our favorite three blogs.

Here are the three that I check every day, and always have good things on them (though, I must confess it's hard to choose three):

What Does the Prayer Really Say?

Fr. Z's blog is a mixture of things, but usually the posts revolve around the renewal of the Liturgy. The title of the blog comes from his regular contribution to the newspaper, "The Wanderer," where he takes a prayer for an upcoming Mass and gives a history of its use, as well as a "slavishly literal" translation of the Latin, then comparing that to the "lame-duck" ICEL translation.

Creative Minority Report

The Archbold brothers write this blog together. Let me tell you, I laugh so hard when I read this blog. Sometimes I nearly spew my coffee, too. They are a good read for the latest in Catholic culture, and life. Sometimes they push the envelope on what my own Catholic senses tell me is "acceptable"-- but I think that serves me as a reminder of what it is to be "real" and Catholic at the same time. If I had enough guts, I'd write like that, myself.

The Hermeneutic of Continuity

Fr. Tim Finigan, parish priest in Black Fen, outside of London, is the blogger here. I met Fr. Tim when I worked at the Maryvale Institute in Birmingham, England. He is a very holy priest, and gives a phenomenal take on the issues of the day from the perspective of a parish priest. Very often, his posts revolve around what is happening in parish life-- what a beautiful witness to the lived traditions of our Faith! His blog title comes from Pope Benedict XVI's now-famous address to the Roman Curia on the occasion of his first Christmas as Pope. (found here). He has been blogging for quite a long time now, and probably one of the forerunners of Catholics using New Media in the UK. Now that I'm not living there anymore, it's also very nice to get caught up on the latest on the Church there.

Finally, I'd be remiss without mentioning two sites that scour the Interweb for the latest in Catholic blogging:
http://thepulp.it, which is re-syndicated on NCRegister, and also
http://newadvent.org
If you ever don't know where to begin with reading blogs, check these two out!

Right, well, there's my contribution for the day-- though I am new to blogging, I am trying to make my posts substantial; I do hope that you appreciate reading my thoughts on the various things I have written about!  Oh that I could be half the writer of any of the aforementioned bloggers! If you aren't aware of them, please visit their sites.

Stay tuned for some other things over the next few days-- I have one or two posts in the works!

God bless you, and... beware the Ides of March.

Extraordinary Lenten Penance-- offbeat

"And when you fast, be not as the hypocrites, sad. For they disfigure their faces, that they may appear unto men to fast. Amen I say to you, they have received their reward." Matthew 6:16

A very happy Ash Wednesday to all of you!

I do hope that with the beginning of Lent, you have solidified your plans for prayer, fasting, and almsgiving. If you're still looking for ideas, I thought that, in the spirit of the scripture verse, I would offer a cheerful one:

Here is a gentleman who is doing a Beer-fast for Lent. Now, before you write him off, watch the vid:

God bless him-- I think it's a great aspiration, and I'll be following his daily progress to see how he's doing. Although he's not a Catholic (as far as I can tell), I have great admiration for his desire to keep a traditional Lenten penance in his own way.

As a homebrewer myself, I think the idea is intriguing, though I would not necessarily want to do that as my Lenten penance. Having done one or two extended fasts before (more than a day, but not a week), I have great sympathies for his endeavor-- it will be a difficult one, for sure! Please say a prayer for him, and if you want to follow along with his Lenten journey, visit his blog:

http://diaryofaparttimemonk.wordpress.com/

In fact, so as to be in solidarity with the gentleman, I think that I will brew a doppelbock this Lent. I wonder if they would share their recipe?

In the meanwhile, have a wonderful day, and God bless you all!

The Role of Music in the Implementation of the New Missal

A major effort is being made to ensure that, alongside of the proper implementation of the words in the 3rd edition of the Missal, the music to accompany the Mass is being given the same attention.

Much of this is owed to those who work tirelessly in parishes and dioceses, but also through organizations such as the Church Music Association of America, in order to bring about an authentic renewal of church music.

An example of this perceived "new" importance placed on music is in the layout of the new Missal: a departure from the current edition of the Missal in the fact that the chant tones for the Mass that the priest can sing will actually be in the "Ordinary" section of the new Missal, rather than as a seeming afterthought, stuck in an appendix to the current Missal.

Now, I'm sure that most of us realize that if there is anything in the Mass that resonates on such a subjective and personal level for the congregation, it is the music. For that reason, substantial change to the music in a parish almost always causes enmity and discord.

The aim of the Church in this area is to ask the question, "Is it one--does it convey the unity of God? Is it true-- does it well express the mysteries of God? Is it good-- does it elevate the soul toward virtue in God? Is it beautiful-- does it lift the heart to contemplate the perfection of God?" and, by asking these questions, to evaluate the music's suitability for the liturgy based on objective criteria. How do we work to change the stigma surrounding "traditional" music, alongside of the real challenge our pastors and bishops face in the shifting of such a paradigm?

My colleague in the parish here where I work, Mr. Francis Koerber, has written a book to help assist with the implementation of the new Missal. Entitled, "What Should we be Singing Now?" it is a free e-book (though, you can order hardcopies) designed to bring together all of the current legislation on music and the Mass, in order to propose an ideal toward which we should all be working in re-introducing the music so venerable to the Roman Rite back in to the celebration of the liturgy.

I think that it is a phenomenal contribution to the ongoing discussion of implementation, especially the rather wrong-headed notion of "inculturation" that we have seen in so many parish music programs since the Council. (Every time I hear "The Canticle of Turning," I can't help but think of the Irish drinking song from whence the tune was borrowed...)

In a truly pastoral way, Mr. Koerber uses quotes from such persons as Pope Benedict XVI, Francis Cardinal Arinze, and Msgr. Guido Marini to reinforce what the Church has consistently taught in the area of music and the Mass.

In addition to solid teaching on the purpose and orientation of sacred music in the liturgy, Mr. Koerber also shares a wealth of free resources which he has compiled from various authors, all free and in the public domain available over the Internet.

Utilizing these resources alone makes it possible for a music director in a parish to very easily implement the music of the Mass--the actual words of the Mass for a particular celebration--through the use of the Propers; and also to use an objective criterion for selection of hymns, and discern when they are and are not appropriate to use at Mass. These resources would be an invaluable collection, whether one be a volunteer musician in a small mission church or a full-time director of music in a cathedral. Indeed, our diocesan liturgy committees would also benefit from these resources in developing a unified pastoral plan to support the parishes of the diocese.

One of the more appealing aspects of this book and the resources, to me, is the fact they're all free to use and in the public domain. There has been quite a lot of contention surrounding the release of the new Missal-- specifically over copyrights and ICEL, and, as regards music, the seeming reality that three music publishers in the USA have a corner on the market, thus limiting the ability for others to write music as an alternative to what they publish, all because of the copyrighted nature of the words of the Mass in English.

The fact that, for no more than the cost of an Internet connection and some ink and paper, we can elevate the quality of the liturgy through the use of the music so venerable to our patrimony in the Roman Rite, seems to me a win-win-win scenario.

I highly endorse this new venture by Mr. Koerber, already a renowned composer, and now having written a book that will assuredly be of great assistance in the pastoral planning and direction of Catholic music in the implementation of the 3rd Typical Edition of the Roman Missal, and indeed, for the next generation of Catholics.

To download the book, please visit: http://www.RomanCatholicSacredMusic.com/wswbsnB2.pdf

Catholicism and American Culture: A question of Immigration and Integration.

Rocco Palmo has some great coverage over at Whispers about the transition of Cardinal Mahoney to Archbishop Gomez over in L.A.-- I'd encourage you to go read it. What a tremendous day for the Archdiocese of L.A., and the beginning of a new era for the Church there. Read the articles here, here, here, and here.

In reading the last one, though, the quote particularly struck me, and I couldn't help but be really put off by it. Here it is:

"Este es un gran día para el Catolicismo Americano. Hoy ya los latinos no somos católicos de segunda -- ¡somos católicos americanos!"

Translated:

"This is a great day for American Catholicism. Today, we Latinos are no longer second-class Catholics -- we are American Catholics!"

(Does this quote not have similarities to sentiments expressed by African Americans in 2008...?)

Stop right here for a second, and think about the implications of this statement, and just how wrong-headed it is...

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Okay. FIRST, where in the world have latinos ever been considered second class Catholics? I can think of no place. In fact, latino culture is almost synonymous with "CATHOLIC"-- capital letters to show that they are actually the epitome of what it is to be described as a Catholic. Indeed, being latino is so closely associated with being Catholic, that even pop culture has got it nailed. Take Jack Bauer of 24, who gets a tattoo of Our Lady of Guadalupe as his sign of initiation in to a mexican gang in season 3. (let's forget the negative caricature here, and move on).

The problem I have with this statement is that it confuses religion with a secular national culture; the problems associated with this secular culture(i.e. American life and politics) do not necessarily equate with problems in a religious culture that happens to operate in the particular secular culture.

The individual making the aforementioned statement has made the foregone conclusion that being Catholic in America necessitates that the Church is implicated in the problems of the national culture-- indeed, in some way has to answer for the problem. For my part, I am a Roman Catholic who happens to live in America; I am not an American cathlick.

In America, there is definitely a political debate over how to solve the increasing problem of immigration. Undoubtedly, this is a problem that the Church has to address by coming up with creative solutions. However, the mission of the Church, whether to anglos living in South America, or latinos in the USA, is the same one: the salvation of souls. This mission simply needs to be adapted to the particular culture.

I would argue (and I think it's a sound one) that the Church herself does not discriminate against latinos. Although I do recognize there are probably prejudices in individual communities to greater or lesser extent, which affects parish life: why is that? Certainly, it's not because the Church labels them as "second-class Catholics".

So why this statement-- one with such a negative connotation of what the Church has done to/for Latinos living in America? Could we be seeing a distortion of the nature of the Church, perhaps influenced by the erroneous notions of liberation theology, so prominent in latino culture? The notion being one of an "immanent church," a church existing solely to give equal rights to the poor and marginalized, and build up the kingdom on earth?

I think that this quotation is actually not at all about being considered a "second-class Catholic." Aside from the question of politics and immigration, I think that the perceived injustices upon those in the hispanic community are a result of the same problem that is plaguing the anglo community in America. No vocations. Though, perhaps in this instance, the problem resulting from a lack of vocations is being blamed upon this non-existent entity, "the American church," who hasn't been doing enough for the latinos.

As a result of this vocations problem, the Catholic Church in America is dealing with an increasing shortage of priests, and then on top of the pastoral needs of the "anglo community," the hierarchy feels they have to take care of an entirely separate culture's needs as well. (Is it a separate culture, truly?) What we have here is a question of cultural integration, complex to be sure, but to which the Catholic Church historically is ideally suited to present a solution.

Based on my own experience, and solely my personal opinion, I'd like to present a few proposals for meeting the needs of the hispanic community, if they indeed desire to continue to exist as a separate community. These proposals are intended as an alternative to the current model, where the needs of the community are being met by those from outside the community. (warning, they may be "controversial"). They're in ascending order of short-to-long-term solutions.

The hispanic community as a whole, or representatives from that community, should consider:

1) learning English (is having a Mass in spanish integral to a Spanish Catholic cultural identity? It wasn't for quite a long time before the 70's); 2) bringing a priest with them; 3) encouraging vocations within the community; or 4)all of the above.

The problem is, from my perspective, that the Catholic Church in America has adopted the US government's response of accommodation of immigrants, without any expectation that they take on some of the responsibility of "being Church"-- something about that 5th precept comes to mind. In my own parish, there are zero hispanic parents involved in catechesis, despite my repeated efforts to recruit volunteers. And yet, our first communion class is full of hispanics. Granted, this is most likely due to a culturally different understanding of how catechesis is done, but if that is the case, we aren't seeing catechesis being done through the home or by any other means within the hispanic community, either. (This is not the place to get in to the Americanchurch catechetical model, but I am not a proponent of it, either)

In all of this, I have to wonder whether there is truly a spanish-language "need" to be met in the Church today, at least through the providing of the Sacraments.

I can't help but postulate whether or not the notion of "the American Church" wasn't furthered along by the de-railing of the desired liturgical reforms of the Second Vatican Council. With the impetus of Mass entirely in the vernacular (which wasn't called for by the Council), we see also the segregation of what it means to be "Catholic". 

To be Catholic, one now has to know the language in which the Mass is said. One now has to attend a Mass in their own language, where the emphasis on gnosis is primary. Alongside of the emphasis on the immanent community experience, there has been an overwhelming loss of that which is transcendent in the Mass; namely, communion and relationship with God. (as evidenced by the overwhelming lack of belief in the Real Presence by Catholics today)

At least in the so-called "Tridentine" Mass, the "needs" of the latino population for Mass would have been met. Simply order a latin/ spanish missal to stock in the pews. Granted, there are still pastoral needs, hence the desire for priests who speak Spanish, but is that the responsibility of the anglos to provide? And on a related note, because this is the example brought up most often: does one "need" to understand the language to hear confessions and offer absolution? Is therapy what the Sacrament is about?

Please read: I'm not advocating that latinos shouldn't be able to have their pastoral needs met by someone whom they can understand and relate to with a common cultural experience and who speaks the same language.

What I'm suggesting is that, barring they don't meet any of the 4 proposals I made above, should it be the responsibility of those in America to provide a long term need for an entire community? It seems that, at some point the community, if it wants to remain a "separate" community, needs to start providing for itself.

The USCCB, or even the priests of a diocese, need not be "American." The simplest requirement for membership as a priest of the diocese or as a Bishop of the USCCB is that of doing ministry in the geographic location. If latinos want their separate culture, then perhaps we need to be thinking about how priests and bishops are brought in from other places.

But, as I said, I wonder whether this "need" is a legitimate one. I don't like the idea of "two communities" in one parish. It seems to me that a more pastoral approach, a more "Catholic" means of building unity, "a more perfect way," if you will, would be to have Mass in Latin, which would bring the whole community together to share in the one Mass as one community. This idea of bi-lingual Masses are an aberration, and only serve to make everyone annoyed. The Church's tradition already offers the perfect solution for unity: why not embrace it?

These are complex problems, but they needn't be. They are getting more complex, most likely because of our own actions, and these actions keep digging us deeper. At some point, we will have to embrace what it is to be Catholics of the Roman Rite, to further define what "rights" we have as Catholics who happen to live in America, and to come up with realistic solutions to these pastoral needs, so that we can sustain the system long-term (ex. I've already alluded to it, but do we have a "right" to Mass in the vernacular?). Integral to that, if latinos want to have their pastoral needs met in spanish, there has to be an increase in vocations from the community to support the community.

But maybe I'm wrong. Your comments/ opinions are most welcome-- God bless you!

A blogging milestone

Hello!

I thought I would write in celebration of my first milestone as a blogger-- just over 1000 visitors since I began the blog!

I must say, blogging is a lot more difficult than one would imagine! It has been difficult to balance my family life, my job, and everything else, and still find time to blog! I hope that, as I write more, it becomes easier, as well-- I don't know how people like Fr. Z crank out the volume they do!

An ulterior motive for blogging has been to keep my brain active while I am not working on my degree, and also, to work on being able to take more complex ideas and boil them down to a reasonable word-count. I hope that, so far, it has been as enriching for you as the reader as it has been for me as the writer to reflect upon these topics.

Anyway, I hope that you continue reading, and thank you so much for visiting! Feel free to pass the link along to a friend!

Be assured of my prayers for you today,

-Chris

3 "-isms", a dangerous combination

(NOTE: I have been writing this for about a week now, but how providential for the topic to be posted on the Feast of the Chair of Peter-- happy feast day!)

There's no doubt about it, the Modern Church is having an identity crisis. Just this past week, our parish had a "listening session" to try and come up with creative solutions to the clergy shortage. The usual answers came out of the usual places-- womenpriests, married clergy, etc. I find it interesting that not many people are paying attention to what is being done differently by these young traditional communities with flourishing vocations. Perhaps many view them as idealistic, and could never work in a modern parish setting. I beg to differ.

In my travels, I have noticed that there are three -isms in particular that have combined in a very interesting fashion in the West today (though, there are probably more), which I think are at the source of this crisis.

The three I am referring to are Americanism, Conciliarism, and a new form of "anti"-Clericalism. I say, a "new form," because, rather than an extreme dislike for things clerical, there is an apathy or total lack of recognition of the role of the clergy. Indeed, perhaps this new form is actually the goal toward which anti-clericalism was originally oriented-- violent emotions cause for people to weigh in and take sides; apathy allows for something to quietly go the way of the buffalo.

I think, that, in doing a proper study of the Church, we would see that these three -isms have merged in such a way that they have influenced the standard method of operating a parish, or a diocese, or even a Bishop's Conference-- though, of course, we have those outliers that rebel against this model, and are bravely and (usually) silently on the edge of things, just doing their jobs as good parish priests or Bishops.

While I won't get into the nuances of each of the -isms, I'll give a brief explanation of how I see them in action today.

Americanism (see here) as a heresy could simply be defined as a national pride which sees America (or name your country) as on the cutting edge of progress, and therefore has more of a claim to pointing the direction of the Church in the future-- indeed, to the point that they may feel Rome should take notes from them.

Really, this is the same agenda that was being pushed back in the 4th-6th centuries by the see of Constantinople, struggling to gain equal or more authority than the see of Rome. Though I don't think that the USCCB or the BCEW, etc, would ever say that this is their objective (in fact, the Bishop's Conferences in general do great work within their scope), I do think that there are many members of the Conference who would like to see something of this nature happen. The solution? trust the hierarchy established by Christ. "Tu es Petrus..."

This leads very naturally in to the next "-ism". Conciliarism was a big idea in the Middle Ages, when bishops were trying to push the Pope around. The gist is that if Bishops got together and weighed in on an issue, then the Pope would have to do what they wanted him to do.

I think we're seeing this particular "-ism" on many levels in the modern western Church. First, the notion that Bishops Conferences have real authority to make decisions that are overarching in every diocese in the realm. This can be a problem when a local Ordinary voluntarily hands over his own authority to be exercised by the Bishop's Conference. His Excellency, Bishop Vasa, now co-adjutor of Santa Rosa, addresses this very issue here:

http://www.insidecatholic.com/feature/the-bishop-and-the-conference.html

More locally, we are seeing that in a lot of dioceses, the priests are pushing for a different notion of conciliarism, called "collegiality," with regard to how they would like their Bishop to operate. Though this call for collegiality from the Council was rooted in being more pastoral, in practice, this has become a means of reducing the local Ordinary to merely a "pal," or "buddy," who exists solely to justify what a priest would like to see done, rather than someone who has authority over his flock, and whom they are obliged to obey. Sadly, many Bishops are forced into this role because of fraction and schism in the modern Church, in order to keep the peace. (Perhaps it would be good to remind folks what the crozier is actually for!)

Still more locally, we have the phenomena of "the parish council". Meant to be a consultative body, so that the Pastor can make informed decisions, in too many places, the council is simply a means of turning in to a democratic church, where these folks are elected to tailor the Church to how they would like to see it. When a good priest tries to implement any real change for the better in these parishes, too often the "vote" is made by the offering plate, or in parishioners simply moving to another parish.

Finally, we have a new "anti-"clericalism. Clericalism is used as a pejorative in many places, but I think today we should be trying to rehabilitate the term. Misunderstanding the role of the clergy in the Church is (imho) the main cause of the aforementioned issues. In America, a traditionally "anti-clerical" country, we have empowered the laity so far as to turn the priesthood in to a function of utility. "Stand here and say Mass, Peter," "Don't worry about how the finances are being spent, Peter"-- of course, in these churches they would not even think of calling a priest "father". And we wonder why there is a vocations "shortage"?

I should point out at this point that I am in no way discounting the importance of the laity. They have a very important role in the Church, and when rightly ordered, can contribute in dialogue with the clergy in a mutually beneficial manner. The document, "Ecclesiae de Mysterio," does a very good job of laying out the very real ministry that a layman exercises, and where that line is between the clergy and the laity, which in many places has been all but erased.

At this point, I hope you too recognize that these "-isms" are not unrelated. So what is the solution to all of this madness?

Ephesians 5 comes to mind, here-- what if the bride of Christ allowed her spouse to love her so much that he would sacrifice himself for her? Are our clergy formed to see this as the relationship they have with those in their care? Modern "pastoral theology" seems to me to be missing this element, and the generations of fracturing relationships between the priest and the community have led toward a lack of respect for the priest on the part of the community.

In rehabilitating the term "clericalism," it seems that the laity have to desire to be guided towards Heaven, and to allow their father to act in a fatherly manner. Similarly, priests have to be formed to view this as their relationship with their parish, and have a pure intention toward fulfilling this mission of bringing all people to Christ.

In recognizing that these tendencies exist in the Church today, especially in those who were formed in the years following the Council, I think we should also recognize that many of the young priests and seminarians that we have today are exemplifying heroic virtue in responding to their call to the priesthood, and to be spiritual fathers. What a blessing it has been to have met so many young, holy men in my travels!

These problems will probably take decades to lose their hold on the Church, until they inevitably re-appear under another form, but I think that the best thing for us as laity to do is to pray for our clergy, to support them in their decision making, to be in deference to their decisions (whether we agree or disagree), and to earnestly desire to have that spiritual fatherhood cultivated in our parishes and in our lives.

I think that, in recognizing these -isms for what they are, and how much of an effect that they have on parish life, we will find that this is the first step toward rehabilitating an "authentic clericalism," a truly healthy relationship between priest and layman; and by doing so, the Church will in turn be more effective in her mission of the salvation of souls.