Celiac allergy & the Eucharist

Check out this link. A great article!

Here's a taste... pardon the pun.

The Eucharist, the source and summit of the Faith, is the greatest gift we can receive as Catholics. But some of the Faithful cannot receive that same gift, despite their desire to be one body with their fellow Catholics in Christ.

They are celiacs: individuals who cannot ingest wheat or gluten — including rye and barley – without a negative autoimmune reaction and serious intestinal damage.

According to a study by the University of Maryland School of Medicine in Baltimore, almost one out of every 133 Americans suffers from celiac disease. That means that there may be one celiac, or more, in every Catholic parish with more than 100 members in the United States.

That celiac may even be the priest of the parish or the bishop of the diocese, like the co-adjutor Archbishop of Cincinnati, Dennis Schnurr.

Viable options exist for those who suffer from celiac disease to participate in the Eucharist, but much confusion and some ignorance still remains. What alternatives are there from receiving a traditional wheat host? And how can the Church, and her priests, serve parishioners with celiac better?

On Orthodox chant

Great piece on liturgical music, specifically Orthodox chant. Yes! The music is not sacred- it's the words! She gets it.

Here's a nice video.

BOB ABERNETHY, anchor: This weekend of Easter Sunday for Western Christians, we have a profile coming up of an inspiring Christian musician. We also have a “Belief and Practice” segment on chanting in Eastern Orthodox churches where this is Palm Sunday. Because of differing church calendars, Eastern Orthodox Easter— Pascha — is next week.

Our guide to Orthodox chanting was Emily Lowe, a member of the choir at the Holy Cross Antiochian Orthodox Church in Linthicum, Maryland. She told us not only about chanting, but also about her personal experience as a singer of the Eastern Orthodox conviction that worship brings change.

EMILY LOWE (Choir, Holy Cross Antiochian Orthodox Church, singing): Glory to the Father and to the Son and to the Holy Spirit.

The Orthodox Church is unique in modern times, having a completely-sung liturgy. Everything is sung from the very beginning to the end.

In Orthodoxy, the music is not sacred. The words are sacred. The music is really meant to fit the text. So when we talk about heaven, the voice goes up. And when you talk about hell or Hades or sin, it goes down. For instance, (singing), “The company of the angels was amazed when they beheld the number among the dead.”

During the time of the Ottoman Empire, the Greek chants took on sort of a very Middle Eastern character and that’s when you hear this sort of dissonant, odd sounding things: (singing) Hallelujah, Hallelujah, Hallelujah, glory to thee oh God.” It sounds very foreign to western ears.

For instance, (singing) “rejoice o Bethany.” Rejoice O Bethany — it’s a beautiful hymn and it’s very dear to the heart of our Arabic parishioners — (singing) — “God came to thee; God came to thee.” That little flourish at the end, (singing “la la la la”), very unusual and very otherworldly sounding. And that’s kind of — that’s the impression that people get. They might hear 20 things when they walk into an Orthodox church. But that’s what they’re going to take away. They’re going to go, “Whoa, I remember that. That was really unusual.”

I converted about 12 years ago. I was 16. And my family converted together. It was initially my father’s decision. He said, “I think this is the place for us to be. This is where God’s calling us. And this is really the fullest expression of the Christian faith.”

One thing about Orthodoxy is that it really demands change — and expects change. It expects that you will grow spiritually, that you won’t just be the same person that you were the week before or the month before.

From a personal standpoint, I never had a very good voice before we became Orthodox. I believe that I found my voice in Orthodox music — that I didn’t have it in Protestant music or in secular music.

When people say, “Oh, you did such a wonderful job,” I feel like telling them it wasn’t me because it really wasn’t. It doesn’t feel like me when I chant. I’m thinking about God and expressing the words the best that I can.

BXVI on the Holy Triduum of Easter

On the Holy Triduum
"Hope Is Nourished in the Great Silence of Holy Saturday"

VATICAN CITY, APRIL 8, 2009 (Zenit.org).- Here is a translation of the address Benedict XVI gave today at the general audience in St. Peter's Square.

* * *

Dear Brothers and Sisters,

Holy Week, which for us Christians is the most important week of the year, offers us the opportunity to be immersed in the central events of Redemption, to relive the Paschal Mystery, the great mystery of the faith. Beginning tomorrow afternoon, with the Mass "In Coena Domini," the solemn liturgical rites will help us to meditate in a more lively manner on the Passion, Death and Resurrection of the Lord in the days of the Holy Paschal Triduum, fulcrum of the entire liturgical year.

May divine grace open our hearts to comprehend the inestimable gift that salvation is, obtained for us by Christ's sacrifice. We find this immense gift wonderfully narrated in a famous hymn contained in the Letter to the Philippians (cf. 2:6-11), on which we meditated several times in Lent. The Apostle reviews, both in an essential and effective manner, the whole mystery of the history of salvation referring to Adam's pride who, not being God, wanted to be like God. And he contrasts this pride of the first man, which all of us feel a bit in our being, with the humility of the true Son of God who, becoming man, did not hesitate to take upon himself all the weaknesses of the human being, except sin, and pushed himself to the profundity of death. This descent to the last profundity of the Passion and Death is then followed by his exaltation, the true glory, the glory of the love that went all the way to the end. And that is why it is right -- as Paul says -- that "at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord!" (2:10-11). With these words, St. Paul refers to a prophecy of Isaiah where God says: I am the Lord, to me every knee shall bow in heaven and on earth (cf. Isaiah 45: 23). This -- says Paul -- is also true for Jesus Christ. He really is, in his humility, in the true greatness of his love, the Lord of the world and before him every knee truly bows.

How marvelous, and at the same time amazing, is this mystery! We can never meditate this reality sufficiently. Jesus, though being God, did not want to make of his divine prerogatives an exclusive possession; he did not want to use his being God, his glorious dignity and power, as an instrument of triumph and sign of distance from us. On the contrary, "he emptied himself" assuming our miserable and weak human condition -- in this regard, Paul uses a quite meaningful Greek verb to indicate the kenosis, this descent of Jesus. The divine form (morphe) is hidden in Christ under the human form, namely, under our reality marked by suffering, poverty, human limitations and death. The radical and true sharing of our nature, a sharing in everything except sin, leads him to that frontier that is the sign of our finiteness -- death. But all this was not the fruit of a dark mechanism or a blind fatality: It was instead his free choice, by his generous adherence to the salvific plan of the Father. And the death which he went out to meet -- adds Paul -- was that of the cross, the most humiliating and degrading that one can imagine. The Lord of the universe did all this out of love for us: out of love he willed to "empty himself" and make himself our brother; out of love he shared our condition, that of every man and every woman. In this connection, Theodoret of Cyrus, a great witness of the Eastern tradition, writes: "Being God and God by nature and having equality with God, he did not retain this as something great, as do those who have received some honor beyond their merits, but concealing his merits, he chose the most profound humility and took the form of a human being" (Commentary on the Letter to the Philippians, 2:6-7).

As prelude to the Paschal Triduum, which will begin tomorrow -- as I was saying -- with the thought-provoking afternoon rites of Holy Thursday, is the solemn Chrism Mass, which the bishop celebrates in the morning with his presbytery, and in the course of which at the same time the priestly promises are renewed, made on the day of ordination. It is a gesture of great value, an occasion all the more propitious in which the priests confirm their fidelity to Christ who chose them as his ministers. Moreover, this priestly meeting assumes a particular meaning, because it is almost a preparation to the Priestly Year, which I have proclaimed on the occasion of the 150th anniversary of the death of the holy Curé of Ars and which will begin next June 19. Blessed also in the Chrism Mass will be the oil of the sick and of catechumens, and the chrism will be consecrated. These are rites that signify symbolically the fullness of Christ's priesthood and the ecclesial communion that must animate Christian people, gathered for the Eucharistic sacrifice and vivified in the unity of the gift of the Holy Spirit.

In the afternoon Mass, called "In Coena Domini," the Church commemorates the institution of the Eucharist, the ministerial priesthood and the new commandment of charity, left by Jesus to his disciples. St. Paul gives one of the earliest testimonies of all that happened in the Cenacle, vigil of the Lord's Passion. "The Lord Jesus," he wrote, at the beginning of the 50's years, based on a text he received from the Lord's own realm, "on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, 'This is my body which is for you. Do this in remembrance of me.' In the same way also the cup, after supper, saying, 'This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me'" (1 Corinthians 11:23-25). Words charged with mystery, which manifest clearly the will of Christ: Under the species of bread and wine he renders himself present in his body given and with his bloodshed. It is the sacrifice of the new and definitive covenant offered to all, without distinction of race or culture. And from this sacramental rite, which he entrusts to the Church as supreme proof of his love, Jesus appointed his disciples as ministers, and those who followed them in the course of the centuries. Holy Thursday is, therefore, a renewed invitation to render thanks to God for the supreme gift of the Eucharist, to be received with devotion and to be adored with lively faith. Because of this, the Church encourages, after the celebration of Holy Mass, watching in the presence of the Most Holy Sacrament, recalling the sad hour that Jesus passed in solitude and prayer in Gethsemane, before being arrested and then being condemned to death.

And so we come to Good Friday, day of the Passion and crucifixion of the Lord. Every year, placing ourselves in silence before Jesus nailed to the wood of the cross, we realize how full of love were the words he pronounced on the eve, in the course of the Last Supper. "This is my blood of the covenant, which is poured out for many" (Mark 14:24). Jesus willed to offer his life in sacrifice for the remission of humanity's sins. Just as before the Eucharist, so before the Passion and Death of Jesus on the cross the mystery is unfathomable to reason. We are placed before something that humanly might seem absurd: a God who not only is made man, with all man's needs, not only suffers to save man, burdening himself with all the tragedy of humanity, but dies for man.

Christ's death recalls the accumulation of sorrows and evils that beset humanity of all times: the crushing weight of our dying, the hatred and violence that again today bloody the earth. The Lord's Passion continues in the suffering of men. As Blaise Pascal correctly writes, "Jesus will be in agony until the end of the world; one must not sleep during this time" (Pensées, 553). If Good Friday is a day full of sadness, and hence at the same time, all the more propitious a day to reawaken our faith, to strengthen our hope and courage so that each one of us will carry his cross with humility, trust and abandonment in God, certain of his support and victory. The liturgy of this day sings: "O Crux, ave, spes unica" (Hail, O cross, our only hope)."

This hope is nourished in the great silence of Holy Saturday, awaiting the resurrection of Jesus. On this day the Churches are stripped and no particular liturgical rites are provided. The Church watches in prayer like Mary, and together with Mary, sharing the same feelings of sorrow and trust in God. Justly recommended is to preserve throughout the day a prayerful climate, favorable to meditation and reconciliation; the faithful are encouraged to approach the sacrament of penance, to be able to participate truly renewed in the Easter celebrations.

The recollection and silence of Holy Saturday lead us at night to the solemn Easter Vigil, "mother of all vigils," when the singing of the joy of the resurrection of Christ will erupt in all the churches and communities. Proclaimed once again will be the victory of light over darkness, of life over death, and the Church will rejoice in the encounter with her Lord. We will thus enter into the climate of the Easter of Resurrection.

Dear brothers and sisters, let us dispose ourselves to live the Holy Triduum intensely, to participate ever more profoundly in the mystery of Christ. We are accompanied on this journey by the Holy Virgin, who in silence followed her son Jesus to Calvary, taking part with great sorrow in his sacrifice, thus cooperating with the mystery of the Redemption and becoming Mother of all believers (cf. John 19:25-27). Together with her we will enter the Cenacle, we will stay at the foot of the Cross, we will watch next to the dead Christ, awaiting with hope the dawn of the radiant day of the Resurrection. In this perspective, I now express to all of you the most cordial wishes for a happy and holy Easter, together with your families, parishes and communities.

[The Pope then greeted pilgrims in several languages. In Italian, he said:]

I address a cordial welcome to Italian-speaking pilgrims. In the first place I renew my spiritual closeness to the dear community of L'Aquila and of the other regions, harshly stricken by the violent seismic phenomenon of past days, which has caused numerous victims, many wounded and immense material damage. The solicitude with which the authorities, forces of order, volunteers and other workers are helping these brothers of ours shows the importance of solidarity, to overcome together such painful trials. Once again I wish to say to those populations that the Pope shares their sorrow and concern. Very dear ones, I hope to come to see you as soon as possible. Know that the Pope prays for all, imploring the Lord's mercy for the deceased and the maternal comfort of Mary for the families and survivors, and the support of Christian hope.

Then I greet the participants in the UNIV international convention, promoted by the prelature of the Opus Dei. Dear friends, I exhort you to respond with joy to the Lord's call to give full meaning to your lives: in study, in relations with colleagues, in the family and in society. "Don't forget that many great things depend on the fact that you and I," said St. Josemaría Escrivá, "behave as God wishes" (The Way, 755). I greet the faithful of the parish of St. John the Baptist, in Campagnano of Rome, and the directors, teachers and numerous young students of the Don Milani Didactic Circle of Galatone. I hope that the visit to the tombs of the Apostles will arouse in all the desire to always serve Christ and brethren ever more generously.

I greet young people, the sick and newlyweds. Tomorrow we will enter in the Holy Triduum, which will make us relive the central mysteries of our salvation. I invite you, dear young people, to draw from the Cross the necessary light to walk in the footsteps of the Redeemer. For you, dear sick people, may the Passion of the Lord, culminating in the triumph of Easter, always be the source of hope. And you, dear newlyweds, by living the Paschal Mystery, make your existence become a mutual gift.

[Translation by ZENIT]

[In English, he said]

Dear Brothers and Sisters,

Tomorrow we begin the Holy Triduum, the heart of the entire liturgical year: a time when we immerse ourselves in the central events of our Redemption. The Chrism Mass serves as a prelude to these three days, as priests renew their promises to the Bishop, who then blesses the holy oils and consecrates the chrism signifying the gift of the Holy Spirit. At the Mass of the Lord's Supper, we recall the institution of the Eucharist, the supreme sign of Christ's love for us. As we venerate his Cross on Good Friday, we contemplate the full meaning of his words: "This is my blood of the covenant, which is poured out for many" (Mk 14:24). Holy Saturday finds us waiting in silent hope for the Easter Vigil, when every church will break forth in a song of joy at the Lord's Resurrection. The celebration of the Paschal mystery recalls the depth of Christ's love: he did not wish to exercise his divinity as an exclusive possession, a means of domination, or a sign of distance between him and us. Rather, "he emptied himself, taking the form of a servant" (Phil 2:7) by sharing fully in our human condition, even to the point of death: not a death imposed by blind chance or fate, but one freely chosen in obedience to the Father's will for the salvation for all. May our fervent celebration of the Triduum draw us ever more deeply into Christ's Paschal mystery!

I am pleased to greet the English-speaking pilgrims present at today's Audience. May your visit to Rome during this Holy Week fill you with the peace, hope and joy of Christ Jesus!

© Copyright 2009 -- Libreria Editrice Vaticana

Vatican offers Lenten music

Check it out here.

Archbishop Ranjith on the post-conciliar period

The book will be published in English by Roman Catholic Books next September under the title True Development of the Liturgy.

Some practices which Sacrosanctum Concilium had never even contemplated were allowed into the Liturgy, like Mass versus populum, Holy Communion in the hand, altogether giving up on the Latin and Gregorian Chant in favor of the vernacular and songs and hymns without much space for God, and extension beyond any reasonable limits of the faculty to concelebrate at Holy Mass. There was also the gross misinterpretation of the principle of "active participation." ...

Basic concepts and themes like Sacrifice and Redemption, Mission, Proclamation and Conversion, Adoration as an integral element of Communion, and the need of the Church for salvation—all were sidelined, while Dialogue, Inculturation, Ecumenism, Eucharist-as-Banquet, Evangelization-as-Witness, etc., became more important. Absolute values were disdained. ...

An exaggerated sense of antiquarianism, anthopologism, confusion of roles between the ordained and the non-ordained, a limitless provision of space for experimentation—and indeed, the tendency to look down upon some aspects of the development of the Liturgy in the second millennium—were increasingly visible among certain liturgical schools. ...

Some thoughts on the post-conciliar period

I heard two very pithy remarks recently:

"The mass should be something that prevents us from being children of our age."

(said in reference especially to music, art, and architecture.)

"The progressivists have dumbed down our theology and catechesis, but when a simple lay man tries to make an analogy - such as one to hunting and waiting at Lent - they go crazy on the left. What gives?"

(said in reference to this article.)

A priest writes about the 'old mass' (of the 1970's, that is)

Here's a letter from a priest to Fr. Z. about the 'old liturgy'. Pretty astute.

Greetings from _. I just thought I’d drop a note about my Mass experience on Sunday. I frequently get loaned out when there is a need. Such was the case this past Sunday….

To give some personal context, I grew up in the 70’s and 80’s, am nearing my 3rd anniversary of ordination, and am learning to celebrate the Mass according to the 62 Missal. [W]here I am stationed is by no means high church, but pretty "by the book" (we’re working on it). In addition, my confreres have charge of a parish where things are done along fairly traditional lines ….

All of this serves as a setup for the following: I realized this weekend that while I have been rediscovering the tradition, I have lost touch with the old Mass. Do not confuse this "old Mass" with the Traditional Latin Mass which for me is an ageless timeless discovery. The "old Mass" to which I refer is the Mass of my youth. It is the Mass of pianos and guitars, the Mass of loquacious commentators and "greet the people around you." It is the Mass of audience participation and interior dullness. It is the Mass of primping cantresses and now-dated pop styled music about us. [nice phrase] It is the Mass of candy jar ciboria and pewter chalices handled by an excessive number of extraneous ministers (who must process in and out of course). [Of course! that’s "participation", you know, "empowering the laity"!]

It hit me after the first Mass Sunday morning that, as a child born in the 70’s, all of this has become terribly old and tired and compared to the timeless tradition of the Church and is just worn out.

Mark me down in favor of the Mass of the ages and please let’s hang up the "old Mass."

Fr Z. responds:

Nicely done.

Consider yourself "marked down", with a WDTPRS kudo by your name!

I think you see, Father, why some people have fought so hard to repress the older Mass. They knew that when a TLM and a messy Novus Ordo Mass were able to be experienced and then compared in concrete ways, then the jig would definitely be on the upswing.

They had theological, doctrinal and ecclesiological, reasons to repress the older Mass.

And priests like you, Father, are their worst nightmare.

As I have been writing tirelessly, Summorum Pontificum was mainly a gift for priests.

The Holy Father’s document did not only for the most part take the decisions about the older form of Mass out of the hands of local bishops. It also presented a new "hermeneutic" through which priests, especially younger priests, would begin to read Holy Mass and understand themselves at the Lord’s altar.

What Summorum Pontificum did was opening the possibility of hundreds of humble instances of the "gravitational pull" which the older form of Mass, through these priests, would have both on the way they celebrate the newer form and, subsequently, on the participation of people in Holy Mass.

Hilarious write up by an Orthodox fellow on bad Episcopal (illegit Catholic) liturgy

Here's his blog.

12 January 2009
the rite of ?ian burial, which is what the handout may better have said, even though it was only a memorial service with ashes.
This weekend past we went to a memorial service for my grandfather at an Episcopal Church in that suburb I so try to avoid.

My grandfather was not a religious man, and did not wish to have a memorial of any sort, but several of my father's relatives had other intentions, and thus we had to suffer a visit to an ECUSA parish. My parents intervened to prevent a funeral mass, as many from my extended family would refuse communion at an ECUSA church (not just the Orthodox, also the continuing Anglicans and the non-denominational Evangelicals).

My grandfather's cremated remains in a tasteful box atop the altar table seemed a perfect fit to the aesthetic of the newish $11,000,000 church, and the parody of actual sacrament that it exuded.

The procession consisted of the priest and a woman in Anglican acolyte garb. The woman held a processional cross, and when she got up to the altar she veered to the right, and then placed the cross behind some speakers, so that it could not be seen.

After the service, my father told me that his brother, who attends this parish, told him that the local ECUSA bishop did not allow the parish to place any crosses in a noticeable location, even within the sanctuary, so as not to offend persons who are offended at the sight of a cross. The sanctuary was one of those late modern architectural monstrosities, with a wall of mostly glass behind the altar, thus I suppose a person outside with binoculars could notice the small processional cross were it placed directly behind the altar. My father spoke of my uncle's phrase with regard to the bishop's command, "we did not have a choice." My father, ever the existentialist, gave me that smile of his and repeated with tongue in cheek, "of course, they did not have a choice." Their choice of a respectable 11 million dollar facility and communion with a bishop who is ashamed of the Cross may seem to them to serve them well in this life.
In the "nave" there were two images, one a Western, early medieval looking icon of the Theotokos which was quite beautiful, and one of St. George, hand written in Byzantine style, framed in gorgeous wood. Between listening to blather from up front and my middler's fussing, I was thinking of ways I might release St. George from his captivity. That these folks think a cross is offensive, but do not think icons of the Theotokos and St. George are offensive reveals a fetishism and delusion that astounds. Other than the two icons, the church was as minimalist as modern day contracepted sex. I did notice one wooden cross, high above, on top of a rafter out of any obvious sight line. I only noticed it when I turned my head in such a position so as to essentially look straight up, and even then it was placed in such an out of the way position, and clearly made to blend into the rafter lines, that a Christian might feel quite awkward about it. Why even bother.
All of the women who participated in the service, which was everyone who participated in the service save the priest and one male reader among the 4 readers, were between 45 and 65 and given to display an androgynous disposition. Short hair (and not feminine short), speech in a manner neither masculine nor feminine, tasteful in a bureaucratic sort of way, and so forth. I was reminded of Neuhaus' law (Where orthodoxy is optional, orthodoxy will sooner or later be proscribed) and thought that where men at the altar are optional, men at the altar will sooner or later be proscribed. The priest was a man, who had the polished ecclesiocrat motif down pat, and seemed quite comfortable surrounded by women, perhaps in keeping with an apology for his maleness. It seemed to be a place perfectly suited for women who hated women and also for the occasional male who wants to get in on that action under the pretense of hating maleness.
The priest gave a homily. Following the Scripture readings, he spoke of hope in things unseen, and referred to my grandfather's spirit remaining with us in our memories of him and the various sorts of testimonies which remain of his good works. His speech was full of Christian nomenclature, but its precise use was purposefully vague to the point he made clear that he was one of those that I, and I suppose you, dear reader, have had the unfortunate occasion to have conversation with in the past - that antichrist cleric who would tell you that if a belief in the resurrection of the dead is helpful to you, then you should believe it, but who also says that faith is broader than mere assent to this or that doctrine, even the doctrine of the Resurrection of Christ and the resurrection of the dead. For these folks, if faith is the result of nothing more than a particular pattern of neurons shooting off in the brain, that suits them just fine. As far as I am concerned, if that is the case, pass me the jug until I'm quit and toss my ashes to the wind.
I once heard an old Evangelical (an A.W. Tozer sort of clergyman) pastor give an Easter sermon in which he noted that many claiming to be Christians today have a faith in faith instead of a faith in Christ - these believe in spirituality, and in religious etiquette, and psycho-spiritual thematic helps of all sorts, they do not believe in the God-Man Jesus Christ, or in the Holy Trinity. Well, faith in ethereal self-helping überaffirming faith is what we heard, and this priest of the temple of respectability even had the gall to speak a whitewashed version of my grandfather's life, a man the priest had never met. The truth was far more complicated and painful. My grandfather had a bit of money, which can get you a respectable ECUSA service, I suppose, with all the right words. Watching and listening to all this I might have shed a tear were I a man with a heart of flesh, not so much for my grandfather, but for my father, who was the one man there who could fully appreciate the farce and the true indignity of it all.
All mortal things are vanity and exist not after death. Riches endure not, neither doth glory accompany on the way: for when death cometh, all these things vanish utterly.
- from the Damascene's Idiomela, tone 3.

The Catholic Liturgical Timebomb - a history of rupture

How the liturgy fell apart: the enigma of Archbishop Bugnini

Michael Davies

Michael Davies is an English convert to Catholicism and a prolific writer on liturgical issues, including his trilogy 'Liturgical revolution.' He examines the role of Archbishop Annibale Bugnini, a major architect of the Catholic Church's liturgical changes since Vatican II.

Archbishop Annibale Bugnini, who died in Rome on 3 July 1982, was described in an obituary in The Times as "one of the most unusual figures in the Vatican's diplomatic service." It would be more than euphemistic to describe the Archbishop's career as simply "unusual". There can be no doubt at all that the entire ethos of Catholicism within the Roman Rite has been changed profoundly by the liturgical revolution which has followed the Second Vatican Council.

As Father Kenneth Baker SJ remarked in his editorial in the February 1979 issue of the Homiletic and Pastoral Review: "We have been overwhelmed with changes in the Church at all levels, but it is the liturgical revolution which touches all of us intimately and immediately."

Commentators from every shade of theological opinion have argued that we have undergone a revolution rather than a reform since the Council. Professor Peter L. Berger, a Lutheran sociologist, insists that no other term will do, adding: "If a thoroughly malicious sociologist, bent on injuring the Catholic community as much as possible had been an adviser to the Church, he could hardly have done a better job."

Professor Dietrich von Hildebrand expressed himself in even more forthright terms: "Truly, if one of the devils in C.S. Lewis' The Screwtape Letters had been entrusted with the ruin of the liturgy he could not have done it better."
Major Conquest

Archbishop Bugnini was the most influential figure in the implementation of this liturgical revolution, which he described in 1974 as "a major conquest of the Catholic Church."

The Archbishop was born in Civitella de Lego, Italy, in 1912. He was ordained into the Congregation for the Missions (Vincentians) in 1936, did parish work for ten years, in 1947 he became active in the field of specialised liturgical studies, was appointed Secretary to Pope Pius Xll's Commission for Liturgical Reform in 1948, a Consultor to the Sacred Congregation of Rites in 1956; and in 1957 he was appointed Professor of Sacred Liturgy in the Lateran University.

In 1960 Father Bugnini was placed in a position which enabled him to exert a decisive influence on the future of the Catholic Liturgy: he was appointed Secretary to the Preparatory Commission for the Liturgy of the Second Vatican Council. He was the moving spirit behind the drafting of the preparatory schema, the draft document which was to be placed before the Council Fathers for discussion. It was referred to as the "Bugnini schema" by his admirers, and was accepted by a plenary session of the Liturgical Preparatory Commission in a vote taken on 13 January 1962.

The Liturgy Constitution for which the Council Fathers eventually voted was substantially identical to the draft schema which Father Bugnini had steered successfully through the Preparatory Commission in the face of considerable misgivings on the part of Cardinal Gaetano Cicognani, President of the Commission.
The First Exile

Within a few weeks of Father Bugnini's triumph his supporters were stunned when he was summarily dismissed from his chair at the Lateran University and from the secretaryship of the Liturgical Preparatory Commission. In his posthumous La Riforma Liturgica, Archbishop Bugnini blames Cardinal Arcadio Larraona for this action, which, he claims, was unjust and based on unsubstantiated allegations. "The first exile of P. Bugnini" he commented, (p.41).

The dismissal of a figure as influential as Father Bugnini could not have taken place without the approval of Pope John XXIII, and, although the reasons have never been disclosed, they must have been of a very serious nature. Father Bugnini was the only secretary of a preparatory commission who was not confirmed as secretary of the conciliar commission. Cardinals Lercaro and Bea intervened with the Pope on his behalf, without success.

The Liturgy Constitution, based loosely on the Bugnini schema, contained much generalised and, in places ambiguous terminology. Those who had the power to interpret it were certain to have considerable scope for reading their own ideas into the conciliar text. Cardinal Heenan of Westminster mentioned in his autobiography A Crown of Thorns that the Council Fathers were given the opportunity of discussing only general principles:

"Subsequent changes were more radical than those intended by Pope John and the bishops who passed the decree on the Liturgy. His sermon at the end of the first session shows that Pope John did not suspect what was being planned by the liturgical experts." The Cardinal could hardly have been more explicit.

The experts (periti) who had drafted the text intended to use the ambiguous terminology they had inserted in a manner that the Pope and the Bishops did not even suspect. The English Cardinal warned the Council Fathers of the manner in which the periti could draft texts capable "of both an orthodox and modernistic interpretation." He told them that he feared the periti, and dreaded the possibility of their obtaining the power to interpret the Council to the world. "God forbid that this should happen!" he exclaimed, but happen it did.

On 26 June 1966 The Tablet reported the creation of five commissions to interpret and implement the Council's decrees. The members of these commissions were, the report stated, chosen "for the most part from the ranks the Council periti".

The Constitution on the Sacred Liturgy was the first document passed by the Council Fathers (4 December 1963), and the commission to implement it (the Consilium) had been established in 1964.
Triumphant Return

In a gesture which it is very hard to understand, Pope Paul Vl appointed to the key post of Secretary the very man his predecessor had dismissed from the same position on the Preparatory Commission, Father Annibale Bugnini. Father Bugnini was now in a unique and powerful position to interpret the Liturgy Constitution in precisely the manner he had intended when he masterminded its drafting.

In theory, the Consilium was no more than an advisory body, and the reforms it devised had to be approved by the appropriate Roman Congregation. In his Apostolic Constitution, Sacrum Rituum Congregatio (8 May 1969), Pope Paul Vl ended the existence of the Consilium as a separate body and incorporated it into the Sacred Congregation for Divine Worship. Father Bugnini was appointed Secretary to the Congregation, and became more powerful than ever. He was now in the most influential position possible to consolidate and extend the revolution behind which he had been the moving spirit and principle of continuity. Nominal heads of the Consilium and congregations came and went, Cardinals Lercaro, Gut, Tabera, Knox, but Father Bugnini always remained. His services were rewarded by his consecration as an Archbishop in 1972.
Second Exile

In 1974 he felt able to make his celebrated boast that the reform of the liturgy had been a "major conquest of the Catholic Church". He also announced in the same year that his reform was about to enter into its final stage: "The adaptation or 'incarnation' of the Roman form of the liturgy into the, usages and mentality of each individual Church." In India this "incarnation" has reached the extent of making the Mass in some centres appear more reminiscent of Hindu rites than the Christian Sacrifice.

Then, in July 1975, at the very moment when his power had reached its zenith, Archbishop Bugnini was summarily dismissed from his post to the dismay of liberal Catholics throughout the world. Not only was he dismissed but his entire Congregation was dissolved and merged with the Congregation for the Sacraments.

Desmond O'Grady expressed the outrage felt by liberals when he wrote in the 30 August 1972 issue of The Tablet: "Archbishop Annibale Bugnini, who as Secretary of the abolished Congregation for Divine Worship, was the key figure in the Church's liturgical reform, is not a member of the new congregation. Nor, despite his lengthy experience, was he consulted in the planning of it. He heard of its creation while on holiday in Fiuggi ... the abrupt way in which this was done does not augur well for the Bugnini line of encouragement for reform in collaboration with local hierarchies ... Mgr Bugnini conceived the next ten years' work as concerned principally with the incorporation of local usages into the liturgy ... He represented the continuity of the post-conciliar liturgical reform."

The 15 January 1976 issue of L'Osservatore Romano announced that Archbishop Bugnini had been appointed Apostolic Pro Nuncio in Iran. This was his second and final exile.
Conspirator Or Victim?

Rumours soon began to circulate that the Archbishop had been exiled to Iran because the Pope had been given evidence proving him to be a Freemason. This accusation was made public in April 1976 by Tito Casini, one of Italy's leading Catholic writers. The accusation was repeated in other journals, and gained credence as the months passed and the Vatican did not intervene to deny the allegations. (Of course, whether or not Archbishop Bugnini was a Freemason, in a sense, is a side issue compared with the central issue - the nature and purpose of his liturgical innovations.)

As I wished to comment on the allegation in my book Pope John's Council, I made a very careful investigation of the facts, and I published them in that book and in far greater detail in Chapter XXIV of its sequel, Pope Paul's New Mass, where all the necessary documentation to substantiate this article is available. This prompted a somewhat violent attack upon me by the Archbishop in a letter published in the May issue of the Homiletic and Pastoral Review, in which he claimed that I was a calumniator, and that I had colleagues who were "calumniators by profession".

I found this attack rather surprising as I alleged no more in Pope John's Council than Archbishop Bugnini subsequently admitted in La Riforma Liturgica. I have never claimed to have proof that Archbishop Bugnini was a Freemason. What I have claimed is that Pope Paul Vl dismissed him because he believed him to be a Freemason - the distinction is an important one. It is possible that the evidence was not genuine and that the Pope was deceived.
Dossier

The sequence of events was as follows. A Roman priest of the very highest reputation came into possession of what he considered to be evidence proving Mgr Bugnini to be a Mason. He had this information placed in the hands of Pope Paul Vl by a cardinal, with a warning that if action were not taken at once he would be bound in conscience to make the matter public. The dismissal and exile of the Archbishop followed.

In La Riforma Liturgica, Mgr Bugnini states that he has never known for certain what induced the Pope to take such a drastic and unexpected decision, even after "having understandably knocked at a good many doors at all levels in the distressing situation that prevailed" (p. 100). He did discover that "a very high-ranking cardinal, who was not at all enthusiastic about the liturgical reform, disclosed the existence of a 'dossier', which he himself had seen (or placed) on the Pope's desk, bringing evidence to support the affiliation of Mgr Bugnini to Freemasonry (p.101). This is precisely what I stated in my book, and I have not gone beyond these facts. I will thus repeat that Pope Paul Vl dismissed Archbishop Bugnini because he believed him to be a Mason.
Rumour

The question which then arises is whether the Archbishop was a conspirator or the victim of a conspiracy. He was adamant that it was the latter: "The disclosure was made in great secrecy, but it was known that the rumour was already circulating in the Curia. It was an absurdity, a pernicious slander. This time, in order to attack the purity of the liturgical reform, they tried morally to tarnish the purity of the secretary of the reform" (p.101-102).

Archbishop Bugnini wrote a letter to the Pope on 22 October 1975 denying any involvement with Freemasonry, or any knowledge of its nature or its aims. The Pope did not reply. This is of some significance in view of their close and frequent collaboration from 1964. The great personal esteem that the Pope had felt for the Archbishop is proved by his decision to appoint him as Secretary to the Consilium, and later to the Sacred Congregation for Divine Worship, despite the action taken against him during the previous pontificate.
Evidence

It is also very significant that the Vatican has never given any reason for the dismissal of Archbishop Bugnini, despite the sensation it caused, and it has never denied the allegations of Masonic affiliation. If no such affiliation had been involved in Mgr Bugnini's dismissal, it would have been outrageous on the part of the Vatican to allow the charge to be made in public without saying so much as a word to exonerate the Archbishop.

I was able to establish contact with the priest who had arranged for the "Bugnini dossier" to be placed into the hands of Pope Paul Vl, and I urged him to make the evidence public. He replied: "I regret that I am unable to comply with your request. The secret which must surround the denunciation (in consequence of which Mgr Bugnini had to go!) is top secret and such it has to remain. For many reasons. The single fact that the above mentioned Monsignore was immediately dismissed from his post is sufficient. This means that the arguments were more than convincing."

I very much regret that the question of Mgr Bugnini's possible Masonic affiliation was ever raised as it tends to distract attention from the liturgical revolution which he masterminded. The important question is not whether Mgr Bugnini was a Mason but whether the manner in which Mass is celebrated in most parishes today truly raises the minds and hearts of the faithful up to almighty God more effectively than did the pre-conciliar celebrations. The traditional Mass of the Roman Rite is, as Father Faber expressed it, "the most beautiful thing this side of heaven." The very idea that men of the second half of the twentieth century could replace it with something better, is, as Dietrich von Hildebrand has remarked, ludicrous.
Liturgy Destroyed

The liturgical heritage of the Roman Rite may well be the most precious treasure of our entire Western civilisation, something to be cherished and preserved for future generations. The Liturgy Constitution of the Second Vatican Council stated that: "In faithful obedience to tradition, the sacred Council declares that Holy Mother Church holds all lawfully recognised rites to be of equal right and dignity, that she wishes to preserve them in future and foster them in every way."

How has this command of the Council been obeyed? The answer can be obtained from Father Joseph Gelineau SJ, a Council peritus, and an enthusiastic proponent of the postconciliar revolution. In his book Demain la liturgie, he stated with commendable honesty, concerning the Mass as most Catholics know it today: "To tell the truth it is a different liturgy of the Mass. This needs to be said without ambiguity: the Roman Rite as we knew it no longer exists. It has been destroyed." Even Archbishop Bugnini would have found it difficult to explain how something can be preserved and fostered by destroying it.

On Baptism... (by BXVI)

On Baptism and the World Family Meeting

"You Are My Sons and Daughters, My Beloved"

VATICAN CITY, JAN. 11, 2009 (Zenit.org).- Here is the address Benedict XVI delivered today before praying the Angelus with those gathered in St. Peter's Square.
* * *

Dear Brothers and Sisters!

On this Sunday, which follows the solemnity of the Epiphany, we celebrate the baptism of the Lord. This was the first act of his public life and all four Gospels give an account of it. At the age of 30, Jesus left Nazareth and traveled to the Jordan River and, along with many other people, had himself baptized by John. The evangelist Mark writes: "On coming up out of the water, he saw the heavens opened and the Spirit, like a dove, descending upon him" (Mark 1:10-11). In these words: "You are my beloved Son; with you I am well pleased," the nature of eternal life is revealed: It is the filial relationship with God, as Jesus lived, revealed, and gave it to us.

This morning, following tradition, in the Sistine Chapel, I administered the sacrament of baptism to three newborn children. To the parents, the godfather and the godmother, the celebrant customarily asks: "What do you ask of the Church of God for your children?" They answer "baptism," and the celebrant replies: "And what does Baptism give us?" They answer: "Eternal life." This is a stupendous thing: Through Baptism the human person is brought into Jesus' unique and singular relationship with the Father, in such a way that the words that are spoken from heaven about the only-begotten Son become true for every man and woman who is reborn from the water of the Holy Spirit: You are my sons and daughters, my beloved.

Dear friends, how great is the gift of baptism! If we make ourselves fully aware of it, our life will become a continual "grace." What a joy for Christian parents, who have seen a new creature blossom from their love, who have brought this child to the baptismal font and seen the child be reborn in the womb of the Church, for a life that will never end! Gift, joy, but also responsibility! The parents, in fact, together with the godparents, must bring up their children according to the Gospel.

This brings to mind the theme of the 6th World Meeting of Families in Mexico City, which will take place next week, "The Family as Educator in Human and Christian Values." This great meeting of families, organized by the Pontifical Council for the Family, will unfold in three parts: first the theological and pastoral congress, in which the theme will be explored and in which there will also be a sharing of significant experiences; then there will be a moment of celebration and testimony, which will bring to light the beauty of the meeting of families from every part of the world, united by the same faith and by the same commitment; and finally the solemn Eucharistic celebration, as a thanksgiving to the Lord for the gifts of marriage, the family and life.

I have asked Cardinal Tarcisio Bertone to represent me, but I myself will also follow the extraordinary event with lively participation, accompanying it with prayer and through a televised talk.

Until then, dear brothers and sisters, I invite you to implore an abundance of divine grace for this important international meeting of families. Let us do so invoking the maternal intercession of the Virgin Mary, Queen of the Family.

[Translation by Joseph G. Trabbic]

[After praying the Angelus, the Holy Father greeted the people in several languages. In English, he said:]

To all the English-speaking visitors and pilgrims here today, I extend affectionate greetings. On this feast of the Lord's Baptism, Jesus descends into the waters of the Jordan, taking on himself the weight of our sins. When he rises from the water, the Spirit comes down upon him and the Father's voice declares: "This is my beloved Son". Let us rejoice that the Son of God came to share our human condition, so that we might rise with him to everlasting life. Upon all who are here today, and upon your families and loved ones at home, I invoke God's abundant blessings.

Papal Homily for Mass With Baptisms

"We Restore to God That Which Has Come From Him"
VATICAN CITY, JAN. 11, 2009 (Zenit.org).- Here is the homily Benedict XVI gave today when he celebrated Mass and administered the sacrament of baptism in the Sistine Chapel.
* * *

Dear Brothers and Sisters!

The words that the Evangelist Mark recounts at the beginning of his Gospel: "You are my Son, my beloved: in you I am well pleased" (1:11) bring us to the heart of today's feast of the baptism of the Lord, with which the Christmas season concludes. The cycle of Christmas solemnities brings us to meditate on the birth of Jesus announced by the angels suffused with the luminous splendor of God; Christmas time speaks to us of the star that guided the magi from the east to the house of Bethlehem, and it invites us to look to the heavens opened above the Jordan as the voice of God resounds.

They are all signs through which the Lord does not tire of repeating to us: "Yes, I am here. I know you. I love you. There is a road that leads from me to you. And there is a road that leads from you to me." In Jesus, the Creator assumed the dimensions of a Child, of a human being like us, who we may see and touch. At the same time, in making himself small, God made the light of his greatness shine -- because, by lowering himself to the defenseless impotence of love, he shows the nature of true greatness, indeed, what it means to be God.

The meaning of Christmas, and more generally the meaning of the liturgical year, is precisely that of us drawing near to these divine signs, to recognize in them the events of every day, so that our hearts will open to the love of God. And if Christmas and Epiphany serve above all to make us capable of seeing, to opening our eyes and hearts to the mystery of a God who comes to be with us, the feast of the baptism of Jesus introduces us, we could say, to the everydayness of a personal relationship with him. In fact, through the immersion in the waters of the Jordan, Jesus united himself to us.

Baptism is, so to speak, the bridge that he has built between him and us, the road by which he is accessible to us; it is the divine rainbow over our life, the promise of the great yes of God, the gateway to hope and, at the same time, the sign that indicates the road we must take in an active and joyous way to meet him and feel loved by him.

Dear friends, I am truly happy that this year too, on this feast day, I have been given the opportunity to baptize children. Today God's pleasure is upon them. From the time that the only-begotten Son of the Father was baptized, heaven has truly opened and continues to open itself, and we can entrust every new life that blossoms to the hands of God, who is stronger than the dark powers of evil. This in effect leads to baptism: We restore to God that which has come from him. The child is not the parents' property, but is rather entrusted by the Creator to their responsibility, freely and in an ever new way, so that they help him to be a free child of God.

Only if the parents cultivate such an awareness will they succeed in finding the right balance between the pretence of being able to dispose of their own children as if they were a private possession, forming them according to their own ideas and desires, and the liberal attitude that expresses itself in giving them total freedom, satisfying all their desires and aspirations, seeing that as the right way to develop their personality.

If, with this sacrament, the newly baptized infant becomes an adoptive child of God, object of his infinite love that safeguards and defends him, then he must be taught to recognize God as his Father and to know how to relate to him with a filial attitude. For this reason, when, following the Christian tradition, as we do today, we baptize children, bringing them into God's light and his teachings, we are not doing violence to them; rather we are giving them the wealth of divine life in which true freedom is rooted, which is that of being children of God; a freedom that must be educated and formed with the passing of years, so that it become capable of responsible personal choices.

Dear parents, dear godfathers and godmothers, I greet you with affection and I share your joy over these little ones that today are reborn into eternal life. You are conscious of the gift that has been received and you do not cease to thank the Lord who, with today's sacrament, introduces your children into a new family, greater and more stable, more open and numerous than your own: I am talking about the family of believers, the Church, a family that has God for Father and in which all gather as brothers in Jesus Christ.

Today, therefore, you entrust your children to the goodness of God, who is power of light and love; and they, though they will face difficulties in life, will never feel abandoned if they remain united with him. Concern yourselves with educating them in the faith, with teaching them to pray and to grow as Jesus did and with his help, "in wisdom, age and grace before God and men" (cf. Luke 2:52).

Turning now to the Gospel passage, we will try to understand still further that which is happening today. St. Mark says that, while John the Baptist preached on the shores of the Jordan, proclaiming the urgency of conversion in view of the coming of the Messiah who is now drawing near, Jesus, mixed in with the crowds, presents himself to be baptized.

John's baptism of repentance is certainly quite different from the one Jesus will institute. Nevertheless, at that moment, the mission of the Redeemer is glimpsed, for, when he comes out of the water, a voice from heaven resounds and the Holy Spirit descends upon him (cf. Mark 1:10). The heavenly Father proclaims him his beloved Son and publicly bears witness to his universal mission of salvation, which he will fully accomplish with his death on the cross and his resurrection. Only then, with the Paschal sacrifice, will the remission of sins be made universal and total.

With baptism we do not merely immerse ourselves in the waters of the Jordan to proclaim our commitment to conversion, but there is poured out upon us the redemptive blood of Christ that purifies us and saves us. It is the beloved Son of the Father, in whom he is well pleased, which reacquires for us the dignity and the joy of calling ourselves and truly being "children" of God.

Soon we will relive this mystery evoked by today's solemnity; the signs and symbols of the sacrament of baptism will help us to understand that which the Lord works in the hearts of these little ones of ours, making them "his" forever, a dwelling place chosen by his Spirit and "living stones" for the building up of the spiritual edifice which is the Church.

May the Virgin Mary, Mother of Jesus, beloved Son of God, keep watch over them and their families, always be with them, so that they may realize the project of salvation that baptism accomplishes in their lives.

And we, dear brothers and sisters, let us accompany them with our prayer; let us pray for the parents, godfathers and godmothers and for their relatives, that they help them to grow in the faith; let us pray for all of us here present that, devotedly participating in this celebration, we will renew the promises of our baptism and give thanks to the Lord for his constant help. Amen!

[Translation by Joseph G. Trabbic]

BXVI on "ad orientem" worship (the quotes)

Benedict on 1-11-09 worshiping 'ad orientem' in the Sistine Chapel, on the Feast of the Baptism of our Lord.

Hat-tip to The New Liturgical Movement.

Despite all the variations in practice that have taken place far into the second millenium, one thing has remained clear for the whole of Christendom: praying toward the east is a tradition that goes back to the beginning.
-- The Spirit of the Liturgy (Ignatius Press, 2000), pg. 75.

As I have written in my books, I think that celebration turned towards the east, towards the Christ who is coming, is an apostolic tradition.
-- Looking Again at the Question of Liturgy with Cardinal Ratzinger, ed. Alcuin Reid (St. Michael's Abbey, 2003), pg. 151.

The turning of the priest toward the people has turned the community into a self-enclosed circle. In its outward form, it no longer opens out on what lies ahead and above, but is closed in on itself. The common turning toward the east was not a "celebration toward the wall"; it did not mean that the priest "had his back to the people": the priest himself was not regarded as so important. For just as the congregation in the synagogue looked together toward Jerusalem, so in the Christian liturgy the congregation looked together "toward the Lord".... They did not close themselves into a circle; they did not gaze at one another; but as the pilgrim People of God they set off for the Oriens, for the Christ who comes to meet us.... [A]common turning to the east during the Eucharistic Prayer remains essential. This is not a case of something accidental, but of what is essential. Looking at the priest has no importance. What matters is looking together at the Lord.
-- The Spirit of the Liturgy, pp. 80-81.

Moving the altar cross to the side to give an uninterrupted view of the priest is something I regard as one of the truly absurd phenomena of recent decades. Is the cross disruptive during the Mass? Is the priest more important than the Lord? This mistake should be corrected as quickly as possible; it can be done without further rebuilding.
-- The Spirit of the Liturgy, pg. 84

[I]n St. Peter's [Basilica], during the pontificate of St. Gregory the Great (590-604), the altar was moved nearer to the bishop's chair, probably for the simple reason that he was supposed to stand as much as possible above the tomb of St. Peter.... Because of topographical circumstances, it turned out that St. Peter's faced west. Thus, if the celebrating priest wanted--as the Christian tradition of prayer demands--to face east, he had to stand behind the people and look--this is the logical conclusion--toward the people.... The liturgical renewal in our own century took up this alleged model and developed from it a new idea for the form of the liturgy. The Eucharist--so it was said--had to be celebrated versus populum (toward the people). The altar--as can be seen in the normative model of St. Peter's--had to be positioned in such a way that priest and people looked at each other and formed together the circle of a celebrating community. This alone--so it was said--was compatible with the meaning of the Christian liturgy, with the requirement of active participation. This alone conformed to the primordial model of the Last Supper. These arguments seemed in the end so persuasive that after the Council (which says nothing about "turning toward the people") new altars were set up everywhere, and today celebration versus populum really does look like the characteristic fruit of Vatican II's liturgical renewal. In fact it is the most conspicuous consequence of a reordering that not only signifies a new external arrangement of the places dedicated to the liturgy, but also brings with it a new idea of the essence of the liturgy--the liturgy as a communal meal.
-- The Spirit of the Liturgy, pp. 76-77

[T]he positive content of the old eastward-facing direction lay not in its orientation to the tabernacle.... The original meaning of what nowadays is called "the priest turning his back on the people" is, in fact--as J.A. Jungmann has consistently shown--the priest and people together facing the same way in a common act of trinitarian worship.... Where priest and people together face the same way, what we have is a cosmic orientation and also an interpretation of the Eucharist in terms of resurrection and trinitarian theology. Hence it is also an interpretation in terms of parousia, a theology of hope, in which every Mass is an approach to the return of Christ.
-- The Feast of Faith (Ignatius Press, 1986), pg. 140

[T]he cross on the altar is not obstructing the view; it is a common point of reference. It is an open "iconostasis" which, far from hindering unity, actually facilitates it: it is the image which draws and unites the attention of everyone. I would even be so bold as to suggest that the cross on the altar is actually a necessary precondition for celebrating toward the people.
-- The Feast of Faith, pg. 145

[A]mong the faithful there is an increasing sense of the problems inherent in an arrangement that hardly shows the liturgy to be open to the things that are above and to the world to come.
-- Foreword to U.M. Lang's Turning towards the Lord (Ignatius Press, 2004), pg. 11

Some reflections on Byzantine liturgy

From Amy Welborn...

Saturday evening, we attended the Liturgy at the local Melkite Catholic Church. I’ve shared my observations about Eastern Catholic liturgies before, and have really nothing to add except:

1) Please go. If you’re a Latin Rite Catholic and have never experienced worship in one of these other Catholic churches, go. It will open your eyes to what worship is, and help you grasp what people are saying, even in the Latin context of “singing the Mass” instead of “singing at Mass,” for almost every bit of the liturgy is chanted by presbyter, deacon and people, mostly facing in the same direction. It puts staring at each other and mumbling back and forth in a whole new light.

2) The Divine Liturgy is not directly comparable to the Roman Rite (either old or new) in many respects, but one of the points it might jostle about in the Westerner’s brain is that of the respective roles of clergy and people. One cannot accuse the Divine Liturgy of not being conducive to lay participation. (ritual caveat - yes, I know “participation” does not mean “vocal.”) It demands it, and it is constant. There is, to put it bluntly, never a dull moment. But at the same time, behind the iconostasis, there is a great deal going on. As we are chanting our litanies, the presbyter is praying, and at various points, he emerges with an invitation to us, and we pray something else, and then he returns to his work. I compare this to some of the Masses I attend in which, in the name of participation, I have to sit for at least five minutes after Communion is finished, in silence, watching the priest cleanse the vessels. Because “participation” apparently keepin my eyes glued on every act that the priest performs. Well, yes I’m supposed to be praying, but I’m going to admit to you, it’s difficult, when all is silent and there’s the priest, right up front and center, taking care of things.

3) That said, there is a casualness to the Eastern liturgy that is both refreshing and unnerving. The church is practically empty at the begining, but gradually fills up, until most people have shown up by the Gospel or so. Because there is this (what I call) freight train aspect to the liturgy - you get on and it just goes - it’s hard for a Westerner, accustomed to associating “prayerful” with silence and kneeling, to re-associate it with chanting and standing. But good.

(But I will say, too - that the other interesting thing here is that if you are tired of standing and you want to sit, it’s fine. There were times when about half the people were standing and the other sitting. It reminded me a bit of going to Mass in Italy. There is a sense that we are all here together, celebrating the feast, encountering the Lord, but we are still who we are,and that is fine.)

Read it all.

Liturgy is always interesting and an important topic of both ecumenism as well as culture.

Anne Rice goes from vampires to Jesus biographer

Growing respect for Anne Rice...

I was pretty skeptical, I must admit, about an author, formerly known for vampire novels, writing a life of Christ. It seems I was quite wrong about her. "Christ the Lord out of Egypt" was a solid effort. This is the latest on her conversion bio out today...

It certainly wasn't bad liturgy that brought her back to the Church.

Anne Rice goes from vampires to Jesus biographer

NEW ORLEANS – It's Halloween, and Anne Rice has a new book — a memoir in fact — that's climbing best-seller lists. Everything is normal, then.

Normal if it were 1994 — the height of Rice's megaselling fame as a queen of Southern Gothic pulp.

For those who haven't been paying attention lately to vampire lit, America's most famous chronicler of bloodsuckers doesn't live in New Orleans anymore — and hasn't since before Hurricane Katrina hit — and she's riding new waves of enthusiasm: the memoir and Christian lit.

Her memoir, "Called Out of Darkness: A Spiritual Confession," is the latest piece of evidence that Rice is reinventing herself in an attempt to build a reputation as a serious Christian writer.

In the memoir, the 67-year-old writer doesn't disavow the two decades she spent churning out books on vampires, demons and witches — with a batch of S&M erotica thrown in — following the breakout success of her first novel in 1976, "Interview With the Vampire."

But she's clearly moved on.

In a telephone interview from her mountain home in Rancho Mirage, Calif., Rice laid out her goal:

"To be able to take the tools, the apprenticeship, whatever I learned from being a vampire writer, or whatever I was — to be able to take those tools now and put them in the service of God is a wonderful, wonderful, wonderful opportunity," she said. "And I hope I can redeem myself in that way. I hope that the Lord will accept the books I am writing now."

The memoir follows the release of two books in a planned four-part, first-person chronicle of the life of Jesus.

And in this new 245-page memoir, Rice presents her former life as vampire writer as that of a soul-searching wanderer in the deserts of atheism; as someone akin to her most famous literary creations — Lestat, her "dark search engine," Louis the aristocrat-turned-vampire and Egyptian Queen Akasha, "the mother of all vampires."

"I do think that those dark books were always talking about religion in their own way. They were talking about the grief for a lost faith," she said.

In 2002, Rice broke away completely from atheism — nearly four decades after she gave up her Roman Catholic faith as the 1960s started. It happened when she went off to college and found her peers talking about existentialism — Martin Heidegger, Albert Camus, Jean-Paul Sartre. Religion, she writes, was too restrictive to the young Rice. Too out of step.

Yet, religion had to come back into her life, she writes. For her, it was something she'd have to face up to again like an absent parent or a long-lost love child or Banquo the ghost in Macbeth.

By the late 1990s, when she went back to Mass, Rice — the author whose books sold in the tens of millions and who had recharged Hollywood's appetite for vampire-inspired horror — had fallen on hard times.

Her husband, poet and artist Stan Rice, died of a brain tumor in 2002. And she had become victim to diabetes.

Always over-the-top and beyond the rational, she writes that her return of faith was preceded by a series of epiphanies — many while on travels to Europe's cathedrals, Israel and Brazil. In one episode, when she visited the giant Jesus statue above Rio de Janeiro, she writes that she felt "delirium" as the clouds broke and revealed the statue.

Her professed revelations recall the religious intoxication she describes of her childhood.

When she was 12, she had her father turn a room on the back porch of the family's Uptown home in New Orleans into an oratory modeled after St. Rose of Lima — the saint Catholics believe turned roses into floating crosses. She wanted to be a saint, she writes.

In the memoir, Rice describes a familiar Catholic upbringing imbued with opulence and mystery. The incense. The statuary. The stained glass. The darkness. She learned the world, she writes, through her senses, through a "preliterate" understanding of the world. She writes that she possessed "an internal gallery of pictorial images" that, lamentably, was replaced "by the alphabetic letters" she learned later.

"You might call it the Mozart effect, but it was the Catholic effect on me," she said.

In a sense, the memoir also is a confessional about her struggle as a writer to be a reader, a thinker and an author with a distinct literary style. Her stories often are reveries with no end in sight — and all too often ugly with pedantic unwinding, numbing in detail and overly simplistic, a pastiche of cliches.

Her turn in direction — from vampire fiction to Christian musings — still isn't winning the critics over.

In The New York Times, Christopher Buckley slammed Rice's memoir as "a crashing, mind-numbing bore. This is the literary equivalent of waterboarding." [The Times... Hell's Daily Press]

And the bar is high when it comes to writing about Jesus.

"The best may be Nikos Kazantzakis' 'The Last Temptation of Christ,'" said Jason Berry, a novelist and journalist who has written extensively on the Catholic priest sex abuse scandal. "But also (G.K.) Chesterton, Norman Mailer. ... A lot of narrative artists in both literature and film have taken on Jesus, so to speak."

Rice isn't out to impress the critics, though.

"My objective is simple: It's to write books about our Lord living on Earth that make him real to people who don't believe in him; or people who have never really tried to believe in him," she said.

She pressed the point: "I mean, I've made vampires believable to grown women. Now, if I can do that, I can make our Lord Jesus Christ believable to people who've never believed in him. I hope and pray."

For her devotees, whatever she writes invariably goes down like a smooth bloodbath, that favorite Goth beverage sometimes made with raspberry liqueur, red wine and cranberry juice.

"There are so many people dedicated to her. They want her to write more vampire books," said Marta Acosta, author of the popular "Casa Dracula" series, a "comedy of manners" that plays on vampire themes. She also runs the Vampire Wire, a book blog for fans of gore and the undead.

As for her, Acosta couldn't care less if Rice sinks back into the vampire vein.

"People think it's sexual, but it's not. It's suppressed stuff. Southern Gothic," Acosta said. "How many centuries is Louis (played by Brad Pitt in the movie 'Interview With the Vampire: The Vampire Chronicles') going to whine?"

Never again, it seems.

Rice is busy writing about Jesus as a minister. And that's a tall order, Rice said.

In my email box today....

The Seventh Ecumenical Council Approves the Veneration of Icons

The Seventh Ecumenical Council which opened in Nicea, Bithynia, on September 24, 787, was attended by 350 bishops, and soon joined by 17 other hierarchs, who abjured the Iconoclast heresy. Next to the papal delegates and those sent by the Patriarchs of Antioch and Jerusalem, the monks, who had been relentlessly persecuted under the Iconoclast emperors Leo III the Isaurian (717-741) and Constantine V Copronymus (741-775), were well-represented with a count of 136.

In this last great council recognized by all the Apostolic Churches, the holy fathers proclaimed the eternal memory of the defenders of Orthodoxy: Patriarch Germanus (715-730), Saint John Damascene, George of Cyprus, and all who had been subjected to exile and torture in their defense of Holy Icons.

The council fathers decreed:

"We define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Savior Jesus Christ, of our spotless Lady, the Mother of God, of the honorable Angels, and of all Saints and pious people."

Great news out of the English (Catholic, of course) Church

The Extraordinary Form at the Pantheon, or St. Mary & the Martyrs, in Roma.

From Holy Smoke, aka: Damian Thompson... and with bonus comments from Fr. Z.

From The Sunday Times
August 10, 2008
Let us pray in Latin: priests take on Catholics’ magic circle
[I am happy to be corrected, but I think this refers to the iron grip the progressivist side has on the hierarchy of the UK.]
Damian Thompson sniffs the incense of a revolution among Britain’s parish priests

For a moment it looks as if a fire has broken out in the chapel. A cloud of smoke is billowing from the back and rolling down the aisle – and it is fiercely pungent. This is grade A incense, pure enough to guarantee an instantaneous spiritual high. [Remember this?]

A young man walks through the door swinging a thurible on a gold chain. He passes it to a priest, deacon and subdeacon – all in gold vestments – who take turns wafting it at each other. Finally, the subdeacon turns round and, bowing low, shoots plumes of smoke diagonally across the choir stalls with the accuracy of a mid-fielder taking a difficult corner.

We are witnessing an unusual sight: [Increasingly more common, happily.] a Roman Catholic solemn mass, celebrated according to an ancient Latin rite effectively outlawed 40 years ago. And it’s taking place in the 13th-century chapel of Merton college, Oxford, which has been Anglican for 400 years. [Now that’s more uncommon!]

Just for a week, however, it has gone back to being Catholic – but this is not Catholicism as most people know it. I’m at the summer school of the Latin Mass Society which – to the delight of the conservative Pope Benedict XVI and the dismay of trendy British bishops – is teaching priests how to say the Tridentine mass.

The last time Merton chapel regularly witnessed this sort of complex liturgy was in the 1540s, before the Protestant reformers pulled out much of the stained glass and toppled the statues of saints. The organi-sers of the summer school are reformers, too, but their aim is precisely the opposite: to restore Latin services and rich furnishings to their own Catholic parish churches, many of which were stripped bare by modernisers after the Second Vatican Council in the 1960s.

What makes this summer school rather controversial is that most of the bishops of England and Wales disapprove of the return of the Latin mass, regarding its sonorous Latin prayers and intricate gestures as a relic of the Middle Ages. Until recently, the Tridentine mass could be celebrated only with a bishop’s permission, usually granted grudgingly for special occasions. Then, in July last year, Pope Benedict XVI swept away the right of bishops to ban the old services. Most of them were horrified.

So these are tense times. But the 60 priests who have gathered at Merton college – to brush up their skills or to learn the Tridentine mass from scratch – are careful to avoid talk of civil war in the church. All are aware that this autumn, Pope Benedict is expected to announce a successor to Cardinal Cormac Murphy-O’Connor, the Archbishop of Westminster, who presides over a liberal “magic circle” of bishops unsympathetic to the Pope’s reforms. [It seems I was right about that term.] Will Benedict break the circle that has run the English church for 40 years?

Whoever gets the job, however, nobody expects a sudden return to the Tridentine mass in parishes all over the country. The seminaries do not teach priests how to say it and teaching yourself is difficult. A glance at the manual explains why: “Bring the thumb of each hand over the upper front edge of the paten [communion plate], tilting it to let the host slide off onto the crease of the front-centre fold of the corporal [linen cloth]. Place your left hand on the altar and with your right hand set the paten halfway under the right edge of the corporal.” And all the while saying: “. . . pro innumerabilibus peccatis, et offensionibus, et negligentiis meis, et pro omnibus circumstantibus . . .” [But… you know… it isn’t that hard.]

Interestingly, the most traditionalist priests here are also the youngest – and I spot four in the choir stalls who are popular bloggers on the internet. Walking down the high street later, I encounter two clergy wearing the old-fashioned soup-plate hats beloved of Italian village padres. One of them has long knotted tassels dangling from the brim, “so I can tie them round my neck when I ride my horse through the parish”. [And I know just who that was! o{]:¬) ]

A priest who looks barely out of his teens explains what he does when unsolicited copies of The Tablet – a liberal Catholic magazine that opposes the Latin revival – arrive at his church: “I painstakingly remove the staples and feed it into the shredder. It’s time-consuming, but God’s work.” [ROFL!]

Most of the other priests at the summer school are less extreme: they have come because they are curious about the Latin mass and they can scent change in the air. “We’re not trying to turn them into traditionalists,” says Father Andrew Wadsworth, an authority on the old rite who is conducting classes. “We want to show priests how the underlying principles of the traditional liturgy can deepen their understanding of their priesthood.” [Yes yes and yes. This is really the point. As WDTPRS has been repeating for a long time now, when priests learn the older form of Mass is changes who they are as priests and changes how they say any Mass. Summorum Pontificum was above all a gift to priests. It is one of those rarest of documents which emphasis the rights of priests, rather than of bishops, and it arms them with what they need to speed the revitalization of Catholic identity for which Pope Benedict has been working.]

Father John Boyle, [blogger] a parish priest in Ashford, Kent, recently taught himself to say the Tridentine mass by watching a DVD. “It’s made a profound difference to the way I celebrate the new mass in English,” he says. [See? See?] “There’s greater reverence now. I’m more of a celebrant and less of a compere.”

I sense a huge contrast with the atmosphere at the first Merton summer school in August 2007. Then, I was allowed to poke my head round the door of a training session. Now, Wadsworth lets me watch him take a priest right through the opening sequence of a Latin mass in a student’s room, using a reversed bookcase as an altar.

The priest, Canon Michael McCreadie, is in his fifties – yet today is the first time in his life that he has acted out the ancient gestures. He removes an invisible biretta (it’s a pretend mass). “Now, father, keep your hands joined,” Wadsworth reminds him. “Go to the centre of the altar, not touching it . . . left hand flat on the page. No, you should be over here,” and he gently turns his pupil towards the window.

After half an hour, we are still only five minutes into the order of service, but McCreadie is elated: “I wasn’t looking forward to saying the old mass, but after today I most certainly am.”

It’s only now I discover that he is dean of Leeds Cathedral. A year ago there were no senior main-stream clerics at the summer school. Later in the day, even more significantly, the Rev Malcolm McMahon, the Bishop of Nottingham, celebrates old rite pontifical vespers wearing a jewelled mitre and an embroidered cope that even Cardinal Wolsey might have considered over the top.

McMahon, a Dominican, is left-wing in his politics and certainly not part of a traditionalist faction – but nor does he belong to the politically correct, back-slapping magic circle. At dinner later, he effectively breaks ranks with his fellow bishops by unambiguously endorsing Pope Benedict’s vision of a church in which the old and new rites coexist. The traditionalists give him a standing ovation and a verse of God Bless our Pope.

He also tells Father Tim Finigan, [His Hermeneuticalness] author of the Hermeneutic of Continuity, the most influential of all the conservative blogs, to keep writing. Which is interesting, given that the Bishops’ Conference would dearly like to stop that particular blog.

Afterwards, Finigan writes: “Bishop McMahon has certainly won the hearts of the priests . . . All of a sudden, there is someone that many priests loyal to Pope Benedict will be watching closely . . . ecce sacerdos magnus!”

That’s Latin for “behold the great priest”. Those words will be read carefully in the Vatican, where Pope Benedict has been informed that the magic circle is desperate to install one of its own as the next cardinal. He isn’t pleased. Watch this space.

Damian Thompson is editor-in-chief of the Catholic Herald

Desecration of the Eucharist

Atheist professor desecrates stolen Host
By Anna Arco
1 August 2008

Priests at the London Oratory have called for prayers of reparation after a consecrated Host was allegedly stolen during High Mass and desecrated by an atheist professor in America.

Several priests have celebrated Masses of reparation this week responding to a video posted on the internet of a young man taking the Host and later placing it next to a condom, claiming he was holding it "hostage" inside the prophylactic until the Pope changed his policy on contraception in light of Africa’s Aids epidemic.

An evening of reparation with Mass and Adoration with prayers, litanies and silent meditation is planned for next Wednesday. Oratorians have also called on the faithful to make personal acts of reparation this week and next "for all the outrages against the Blessed Sacrament around the world".

"Close observation of the film and of the facts seems to suggest that this is not an elaborate hoax, but depicts something that really occurred," said the e-mail asking people to make acts of reparation. It also asked people to pray for "the conversion of the culprits, that they will answer God’s call to repentance and open their hearts to receive His forgiveness".

The incident took place during the Oratory’s High Mass on July 13 and was posted on the internet soon after. It said: "The Catholic Church forfeits all rights to respect for its ludicrous beliefs, including ‘transubstantiation’, while its anti-condom campaign in Africa results in tens of thousands of deaths."

It further said: "Just because you believe that the cracker has some special significance doesn’t mean that I have to respect that ridiculous belief. I think the moral cost of disrespecting a cracker is a lot less than the moral cost of disrespecting human life; a concept that should be more important to you people."

A follow-up link to the video claimed that the young man had sent the host to Paul Myers, an atheist professor at the University of Minnesota who is thought to have further desecrated the Host by piercing it with a rusty nail and throwing it in the bin. In a post on his blog, dated July 24, Prof Myers wrote: "I thought of a simple, quick thing to do: I pierced it with a rusty nail (I hope Jesus’s tetanus shots are up to date). And then I simply threw it in the trash, followed by the classic, decorative items of trash cans everywhere, old coffee grounds and a banana peel. My apologies to those who hoped for more, but the worst I can do is show my unconcerned contempt."

Prof Myers caused controversy earlier in July when he called a "Eucharist challenge" in which he incited people to steal consecrated Hosts from Catholic churches and send them to him so that he can desecrate them.

He wrote: "Can anyone out there score me some consecrated communion wafers? There’s no way I can personally get them – my local churches have stakes prepared for me, I’m sure – but if any of you would be willing to do what it takes to get me some, or even one, and mail it to me, I’ll show you sacrilege, gladly, and with much fanfare. I won’t be tempted to hold it hostage (no, not even if I have a choice between returning the Eucharist and watching Bill Donohue kick the Pope in the—-s, which would apparently be a more humane act than desecrating a goddamned cracker), but will instead treat it with profound disrespect and heinous cracker abuse, all photographed and presented here on the web. I shall do so joyfully and with laughter in my heart."

His words followed a theft of a Host in Florida earlier this year which had American Catholics up in arms.

As a result of July’s alleged theft and desecration of the Eucharist, priests at the London Oratory are urging worshipers to be vigilant at Mass and to receive Communion on the tongue. Communion plates have started being used at certain Masses again.

Father Z. has some good reflections:

First, it occurs to me that more and more incidents of disrespect are being shown by non-believers toward the Catholic Eucharist. Off the top of my head I can think of not only this awful business with the prof at the U of Minn, and also the theft from the Brompton Oratory, but also the theft of the Host in Florida, the reception of Communion by weirdly dressed people in San Francisco, during the Pope’s visit Catholic pro-abortion politicians receiving, and a non-believing journalist receiving at Tim Russert’s funeral Mass.

Who goes forward for Communion is often hard to control

But there is something simple we can control.

No more Communion in the hand.

Not a fool-proof (and never was that term better applied) safeguard, but one that greatly reduces risk of profanation.