"Alter Christus" a very good video about the Priesthood in this year of the priest. As Father Z writes, it's not about "just call me Allan" type of priesthood, but goes to the core of Whom it is we represent, Jesus Christ the Savior of the World, the Head of the Church, of which we are the body. Jesus Christ the Bridegroom to whom we are the bride. Jesus Christ the exclusive High Priest that the ordained priest simply shares to a certain degree in a sacramental way and which the laity through Holy Baptism share to a lesser degree with their ordained priests called from their midst. Enjoy!
Saturday, February 27, 2010
EVERY MASS IS EVEN GREATER THAN THE MOUNTAIN TOP EXPERIENCE OF THE TRANSFIGURATION OF JESUS. ARE YOU WIDE AWAKE OR SOUND ASLEEP?
Be sure to view the images and commentary on the Mass as the "Holy Transfiguration" below the artistic renderings of the Transfiguration and my "mini-homily" on it!
Four wonderful artistic renderings of the Transfiguration:
On this Second Sunday of Lent, we hear the Gospel concerning the Transfiguration of Jesus. Jesus takes Peter, James and John up the holy mountain where He is transfigured and these three apostles come to a clearer understanding about the true Identity and true Nature of Jesus. Obviously, they are quite fascinated by the whole occurrence, wide awake and filled with wonder, fear and awe. They want to remain with Jesus on this mountain top. But Jesus insists that they “come down the mountain” and head toward Golgotha.
These very same apostles, Peter, James and John, are a bit mistaken on what it means to take the road that will lead to Jesus’ passion, death and resurrection. After all, they have witnessed the glory of Christ on the mountain top and there is nothing else to fear since Jesus is God.
This might explain why these very same apostles, Peter, James and John cannot remain awake with Jesus in the Garden of Gethsemane. Unlike their wide-awake intrigue, fear, wonder and awe on the Mountain of the Transfiguration, in the Garden where Jesus undergoes His agony, they are sound asleep, indifferent to Jesus’ impending passion and death. He’s God after all, be happy, don’t worry, just sleep in “heavenly peace.”
Our lives as Catholics are intimately bound to not only the glory of the Risen Christ, but also His passion and death. We are not yet in heaven. We will continue to get sick, suffer, sin and die because the work of redemption while complete in heaven is not yet complete in this life on this side of our Lord’s Second Coming. All the suffering, sins and deaths of those who ever have lived, are living or will live, are placed on Jesus during His entire earthly existence in the Flesh, beginning with the Incarnation through His passion, death and resurrection. Yet, not until the last person to be conceived will the Lord return, for He suffered and died for everyone who was ever or will be conceived. So we will continue on this side of life to need to be awake not only for the Glory of Christ in the Sacraments and in our lives, but also for the Passion of Christ in the Sacrament of the Most Holy Eucharist and in our lives and the lives of others.
This has ramifications for the manner in which we celebrate the Ordinary Form of the Holy Mass. Is it a transfiguration experience for us, where we are filled with wonder, fear and awe, wanting to remain with Jesus or is it like the Garden of Gethsemane for us, where like Peter, James and John, we can't stay awake and drift into oblivious sleep? Maybe our eyes are open, but our hearts far from Jesus' passion, death and resurrection.
What is your spiritual attitude toward these images of our Lord's Transfiguration? It should be like that of Peter, James and John at the Transfiguration, not at the Garden of Gethsemane:
Extraordinary Form Requiem Transfiguration (all Masses celebrate the Passion, death and Resurrection of the Risen Lord!)
Awe, wonder, fear, intrigue at this powerful "Transfiguring" Image?
Every Knee Shall Bow! Does yours?
That's a Grand Candle for the Light of Christ!
The Blessing of the Easter Water for Holy Baptism
Jesus Christ washing away sins in the Easter waters of Holy Baptism:
Washed clean and forgiven by the Blood of Christ, clothed in Glory!
The Sweet Smell of the Holy Spirit penetrating skin, bone, marrow and soul, yes the sweet smell of Godly success! Confirmed in the Holy Spirit!
The Great Easter Vigil Eucharistic Prayer: It is similar to the Transfiguration for at every Mass, all who are redeemed or are being redeemed are present at Mass, including the Church Triumphant, with Moses and Elijah in the presence of the Risen Lord!
The newly baptized and confirmed, along with candidates who were received into the full communion of the Catholic Church and confirmed, with godparents, sponsors and the whole assembly of God's Holy People, witnessing yet another Transfiguration, bread and wine becoming the Body, Blood, Soul and Divinity of the Risen Lord, consecrated by Christ Himself as He did at the Last Supper when He instituted the Holy Mass. The Last Supper is where Jesus institutes not only the Mass as the means by which we remember Jesus' Sacrifice on the Cross which He already anticipates on Holy Thursday, but where Jesus ordains the 12 Apostles to be the first priests of the Church who will offer this Sacrifice in "perpetuity" until the Lord returns. Every priest ordained since the Last Supper continues to do this! This Eucharistic Assembly at Easter eagerly awaits receiving Him worthily so that Christ will continue to make them a part of Him whom they receive. The priest, a representative from this congregation, chosen by God, ordained by the Church, is the sacramental sign of Jesus offering Himself as the sacrificial Lamb on the altar of the cross, to His Heavenly Father, who accepts His beloved Son, Jesus Christ, His Sacrifice and all who participate in this Sacrifice at the "Foot of the Cross!" We are there, but in an wonderful, miraculous, unbloody way! The priest at the moment of consecration is the image of Jesus Christ the exclusive High Priest, Good Shepherd and Bridegroom of the Church, all the baptized being Christ's Holy Bride! The ordained priest also represents and offers this Sacrifice on the ordained priest's behalf and all those present who along with the priest offer the sacrifice. Do you have the awe and wonder of these newly baptized in their white robes, washed in the blood of Christ, this image of the heavenly Liturgy portrayed in the Book of Revelation? As newly baptized, they are offering this eternal sacrifice for the first time with their priest who is their visible, priestly mediator and united to them at the Altar of God. Or do you sleep through it?
At Mass, does this sacramental image come to your mind?
The Baltimore Catechism's Imagery, not bad really! How many today realize this?
Do you think that children formed by this type of celebration of a children's Mass view the Mass like Peter James and John at the Transfiguration? NO! Do any of us who take the Mass seriously doubt that this form of celebrating the Mass has diminished or destroyed the faith of more than three generations of Catholics, who as children experience this silliness at Mass and in the classroom? NO!
This is no "fast food meal" folks, this is the Eternal Wedding Banquet of the Lamb! It is the most formal meal imaginable, greater than a White House Dinner, a royal banquet offered by Queen Elizabeth or the first meal of a victim of starvation! This neophyte,with Jesus completing her initiation into the Church by her First Holy Communion at the Easter Vigil approaches in awe and wonder, fear and trepidation, grateful for the experience she is having that is greater than what Peter, James and John experienced on the Mountain of the Transfiguration. Do you realize this good Catholic men and women?
The completion of the Sacraments of Initiation for this Neophyte at the Easter Vigil, sins washed away by Christ in the Waters of Baptism, the sweet smell of the Holy Spirit still present who has seeped into this man's flesh, bone, marrow and indelibly into his soul and now sharing in the Paschal Banquet, the "Meal" of the Mass,thus fully Catholic, fully united to Christ's Body the Church by Jesus Himself who is the Head of the Body. It doesn't get any better than this folks. The transfiguration is but a foretaste of what every Catholic who worthily receives the Lamb experiences!
Receiving the Precious Body and Blood of Christ from the Chalice--this is a Communion in the Blood of Christ poured out for our salvation!
Onward Christian Soldier, led by the cross of Christ to the glory of the resurrection and the eternalwedding banquet of the Lamb.O what it is like to be in that number!
These children are on the way to transfigured glory!
Processing to their First Holy Communion and receiving our Lord as Food. Bread that is Jesus, to nourish and sustain us on our procession to glory; Wine that is Jesus, Who brings joy and warmth to the heart that is redeemed by His Precious Blood!
These children have made their First Holy Communion, you can see the joy on their little faces. May it always be that way for them!
"May the Body of Christ keep you safe until life everlasting!"
"The Blood of Christ"
Four wonderful artistic renderings of the Transfiguration:
On this Second Sunday of Lent, we hear the Gospel concerning the Transfiguration of Jesus. Jesus takes Peter, James and John up the holy mountain where He is transfigured and these three apostles come to a clearer understanding about the true Identity and true Nature of Jesus. Obviously, they are quite fascinated by the whole occurrence, wide awake and filled with wonder, fear and awe. They want to remain with Jesus on this mountain top. But Jesus insists that they “come down the mountain” and head toward Golgotha.
These very same apostles, Peter, James and John, are a bit mistaken on what it means to take the road that will lead to Jesus’ passion, death and resurrection. After all, they have witnessed the glory of Christ on the mountain top and there is nothing else to fear since Jesus is God.
This might explain why these very same apostles, Peter, James and John cannot remain awake with Jesus in the Garden of Gethsemane. Unlike their wide-awake intrigue, fear, wonder and awe on the Mountain of the Transfiguration, in the Garden where Jesus undergoes His agony, they are sound asleep, indifferent to Jesus’ impending passion and death. He’s God after all, be happy, don’t worry, just sleep in “heavenly peace.”
Our lives as Catholics are intimately bound to not only the glory of the Risen Christ, but also His passion and death. We are not yet in heaven. We will continue to get sick, suffer, sin and die because the work of redemption while complete in heaven is not yet complete in this life on this side of our Lord’s Second Coming. All the suffering, sins and deaths of those who ever have lived, are living or will live, are placed on Jesus during His entire earthly existence in the Flesh, beginning with the Incarnation through His passion, death and resurrection. Yet, not until the last person to be conceived will the Lord return, for He suffered and died for everyone who was ever or will be conceived. So we will continue on this side of life to need to be awake not only for the Glory of Christ in the Sacraments and in our lives, but also for the Passion of Christ in the Sacrament of the Most Holy Eucharist and in our lives and the lives of others.
This has ramifications for the manner in which we celebrate the Ordinary Form of the Holy Mass. Is it a transfiguration experience for us, where we are filled with wonder, fear and awe, wanting to remain with Jesus or is it like the Garden of Gethsemane for us, where like Peter, James and John, we can't stay awake and drift into oblivious sleep? Maybe our eyes are open, but our hearts far from Jesus' passion, death and resurrection.
What is your spiritual attitude toward these images of our Lord's Transfiguration? It should be like that of Peter, James and John at the Transfiguration, not at the Garden of Gethsemane:
Extraordinary Form Requiem Transfiguration (all Masses celebrate the Passion, death and Resurrection of the Risen Lord!)
Awe, wonder, fear, intrigue at this powerful "Transfiguring" Image?
Every Knee Shall Bow! Does yours?
That's a Grand Candle for the Light of Christ!
The Blessing of the Easter Water for Holy Baptism
Jesus Christ washing away sins in the Easter waters of Holy Baptism:
Washed clean and forgiven by the Blood of Christ, clothed in Glory!
The Sweet Smell of the Holy Spirit penetrating skin, bone, marrow and soul, yes the sweet smell of Godly success! Confirmed in the Holy Spirit!
The Great Easter Vigil Eucharistic Prayer: It is similar to the Transfiguration for at every Mass, all who are redeemed or are being redeemed are present at Mass, including the Church Triumphant, with Moses and Elijah in the presence of the Risen Lord!
The newly baptized and confirmed, along with candidates who were received into the full communion of the Catholic Church and confirmed, with godparents, sponsors and the whole assembly of God's Holy People, witnessing yet another Transfiguration, bread and wine becoming the Body, Blood, Soul and Divinity of the Risen Lord, consecrated by Christ Himself as He did at the Last Supper when He instituted the Holy Mass. The Last Supper is where Jesus institutes not only the Mass as the means by which we remember Jesus' Sacrifice on the Cross which He already anticipates on Holy Thursday, but where Jesus ordains the 12 Apostles to be the first priests of the Church who will offer this Sacrifice in "perpetuity" until the Lord returns. Every priest ordained since the Last Supper continues to do this! This Eucharistic Assembly at Easter eagerly awaits receiving Him worthily so that Christ will continue to make them a part of Him whom they receive. The priest, a representative from this congregation, chosen by God, ordained by the Church, is the sacramental sign of Jesus offering Himself as the sacrificial Lamb on the altar of the cross, to His Heavenly Father, who accepts His beloved Son, Jesus Christ, His Sacrifice and all who participate in this Sacrifice at the "Foot of the Cross!" We are there, but in an wonderful, miraculous, unbloody way! The priest at the moment of consecration is the image of Jesus Christ the exclusive High Priest, Good Shepherd and Bridegroom of the Church, all the baptized being Christ's Holy Bride! The ordained priest also represents and offers this Sacrifice on the ordained priest's behalf and all those present who along with the priest offer the sacrifice. Do you have the awe and wonder of these newly baptized in their white robes, washed in the blood of Christ, this image of the heavenly Liturgy portrayed in the Book of Revelation? As newly baptized, they are offering this eternal sacrifice for the first time with their priest who is their visible, priestly mediator and united to them at the Altar of God. Or do you sleep through it?
At Mass, does this sacramental image come to your mind?
The Baltimore Catechism's Imagery, not bad really! How many today realize this?
Do you think that children formed by this type of celebration of a children's Mass view the Mass like Peter James and John at the Transfiguration? NO! Do any of us who take the Mass seriously doubt that this form of celebrating the Mass has diminished or destroyed the faith of more than three generations of Catholics, who as children experience this silliness at Mass and in the classroom? NO!
This is no "fast food meal" folks, this is the Eternal Wedding Banquet of the Lamb! It is the most formal meal imaginable, greater than a White House Dinner, a royal banquet offered by Queen Elizabeth or the first meal of a victim of starvation! This neophyte,with Jesus completing her initiation into the Church by her First Holy Communion at the Easter Vigil approaches in awe and wonder, fear and trepidation, grateful for the experience she is having that is greater than what Peter, James and John experienced on the Mountain of the Transfiguration. Do you realize this good Catholic men and women?
The completion of the Sacraments of Initiation for this Neophyte at the Easter Vigil, sins washed away by Christ in the Waters of Baptism, the sweet smell of the Holy Spirit still present who has seeped into this man's flesh, bone, marrow and indelibly into his soul and now sharing in the Paschal Banquet, the "Meal" of the Mass,thus fully Catholic, fully united to Christ's Body the Church by Jesus Himself who is the Head of the Body. It doesn't get any better than this folks. The transfiguration is but a foretaste of what every Catholic who worthily receives the Lamb experiences!
Receiving the Precious Body and Blood of Christ from the Chalice--this is a Communion in the Blood of Christ poured out for our salvation!
Onward Christian Soldier, led by the cross of Christ to the glory of the resurrection and the eternalwedding banquet of the Lamb.O what it is like to be in that number!
These children are on the way to transfigured glory!
Processing to their First Holy Communion and receiving our Lord as Food. Bread that is Jesus, to nourish and sustain us on our procession to glory; Wine that is Jesus, Who brings joy and warmth to the heart that is redeemed by His Precious Blood!
These children have made their First Holy Communion, you can see the joy on their little faces. May it always be that way for them!
"May the Body of Christ keep you safe until life everlasting!"
"The Blood of Christ"
Friday, February 26, 2010
DELICIOUS AND NOT SO DELICIOUS FRIDAY TEMPTATIONS
I know a priest is not suppose to tempt people on Fridays of Lent, I just wasn't ordained for that, but can't I have fun any way? This is all tongue-in-cheek anyway and anyone who is in hell, the names have not been changed to protect the guilty.
Now this is a temptation that makes my mouth water on this Lenten Friday--but sadly no Ruth's Chris Steakhouse in Macon, but a short drive to Atlanta tonight and all kinds of debauchery! YUM, YUM, YUM!
We don't know if the Colonel is in hell, but how many people have eaten his finger licking good Kentucky Fried Chicken on Lenten Fridays? I'd say that he was an occasion of sin for them and thus he could well be condemned to the every lasting fires of hell?
Only in hell will Dr. Pepper cure you after eating this whopper, I mean Wendy's triple on a Lenten Friday, but go ahead, I dare you!
One of the very fine menus in hell on Lenten Fridays!
Go ahead and eat this today, clogged arteries are all the rage in hell!
A fish in the hand is a tasty Lenten treat indeed! Finger licking good I'd say!
You may eat this dead today and not go to hell! YUM, YUM!
Be forewarned, images of hell like this await you for wantonly disobeying Holy Mother Church as it regards abstinence on Lenten Fridays! The devils of hell delight in doing this on Lenten Fridays, don't you join them by your weakness to the temptations above!
Now this is a temptation that makes my mouth water on this Lenten Friday--but sadly no Ruth's Chris Steakhouse in Macon, but a short drive to Atlanta tonight and all kinds of debauchery! YUM, YUM, YUM!
We don't know if the Colonel is in hell, but how many people have eaten his finger licking good Kentucky Fried Chicken on Lenten Fridays? I'd say that he was an occasion of sin for them and thus he could well be condemned to the every lasting fires of hell?
Only in hell will Dr. Pepper cure you after eating this whopper, I mean Wendy's triple on a Lenten Friday, but go ahead, I dare you!
One of the very fine menus in hell on Lenten Fridays!
Go ahead and eat this today, clogged arteries are all the rage in hell!
A fish in the hand is a tasty Lenten treat indeed! Finger licking good I'd say!
You may eat this dead today and not go to hell! YUM, YUM!
Be forewarned, images of hell like this await you for wantonly disobeying Holy Mother Church as it regards abstinence on Lenten Fridays! The devils of hell delight in doing this on Lenten Fridays, don't you join them by your weakness to the temptations above!
Welcoming the Roman Missal: We have no choice but to be humble and welcome it!
Today, the Extraordinary Form of the Mass is both elegant in style and in its ancient language of both Greek and Latin. The language tends to make the celebrating community including the priest aware of the delicate task of giving God proper worship that not only honors God but honors the One who offers the worship, Jesus Christ, who enables us to join Him in that worship! Worship is the work of God through Jesus Christ by the power of the Holy Spirit. We are simply made a part of that grand worship through the Church and her celebrations, but Christ is the Presider! Just as we are made a part of Christ's body by receiving His Body and Blood in Holy Communion (Jesus doesn't become a part of us) so too in our worship, Jesus makes us a part of His sacrificial offering to His Heavenly Father, which the Father graciously and lovingly accepts. Worship is the work of the Most Holy Trinity, we're just swept into it.
The Ordinary From of the Mass too often sinks into the banal and horizontal dimension of its celebration which makes it neither elegant nor inspirational let alone fitting worship that is due to God from His holy people. The current Ordinary Mass is also poorly translated into English and makes possible silly celebrations like this one:
In case you didn't know, aging clerics in our Catholic Church, prime among them the Rev. Richard McBrien of Notre Dame, are in a "fit of dementia" about the new edition of the English Roman Missal which has been re-translated from the original Latin into a more accurate and elegant English, but still faithful to the Latin. Bishop Seratelli's essay below is quite good. It is from America Magazine. Please read the entire essay and make comments.
Welcoming the Roman Missal
The full text of Bishop Serratelli's essay
Arthur J. Serratelli | MARCH 1, 2010
Copied from the March 1, 2010 issue of America, the Catholic magazine
To change indicates that one is alive. This applies to people, institutions and even language. It is a natural development even when it meets resistance, because we can become comfortable in old and familiar ways. The challenge of change is before Catholics now as the church in the United States and the rest of the English–speaking world prepares for the most significant change in the liturgy since the introduction of the new Order of Mass in 1970.
On November 17, 2009, the Bishops of the United States completed our review and approval of the translation of the Missale Romanum, editio typica tertia. We brought to a conclusion the work we began in 2004, when the first draft translations were presented to us by the International Commission on English in the Liturgy (ICEL). As the church in the English-speaking world awaits the confirmation (recognitio) of the text by the Congregation for Divine Worship and the Discipline of the Sacraments at the Holy See, we now take time to prepare for its reception and implementation. Many have asked questions, expressed concerns, or simply wondered about the reasons for the new translation and the goals of its implementation.
Why a New Text?
The Missale Romanum (Roman Missal), the ritual text for the celebration of the Mass, is first introduced in Latin as the editio typica (“typical edition”). Pope John Paul II announced the publication of the third edition (editio typica tertia) of the Missale Romanum during the Jubilee Year in 2000. Once that text was published, it became the official text to be used in the celebration of the Mass, and conferences of Bishops had to begin the work of preparing vernacular translations. The third edition contains a number of new elements: prayers for the observances of feasts/memorials of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Masses and Prayers for Various Needs and Intentions, as well as some minor modifications of rubrics (instructions) for the celebration of the Mass.
To aid the process of translation of the Missale Romanum, editio typica tertia, the Congregation for Divine Worship and the Discipline of the Sacraments issued Liturgiam Authenticam in 2001, as the fifth instruction on the vernacular translation of the Roman liturgy, which outlines the principles and rules for translation. These principles have evolved and been nuanced in the years following the Second Vatican Council as the church grew into its use of modern vernacular languages in the celebration of the liturgy. These guiding principles govern the work which has resulted in a fresh English translation of the Missale Romanum.
The Translation
In his popular rhetorical guide, De duplici copia verborum ac rerum, the 16th century Dutch humanist and theologian Erasmus showed students 150 different styles they could use when phrasing the Latin sentence, Tuae literae me magnopere delectarunt (“Your letter has delighted me very much”). He amply demonstrated that no single translation will ever completely satisfy everyone.
Liturgical language is important for the life of the church. The well-known axiom Lex orandi, lex credendi, reminds us that what we pray is not only the expression of our sentiment and our reverence directed toward God, but what we pray also speaks to us and articulates for us the faith of the church. Our words in the liturgy are not simply expressions of one individual in one particular place at one time in history. Rather, they pass on the faith of the church from one generation to the next. For this reason, we bishops take seriously our responsibility to provide translations of liturgical texts that are at the same time accurate and inspiring, hence, the sometimes rather passionate discussion of words, syntax and phrases. The new translation provides us with prayers that are theologically accurate, in a language with dignity and beauty that can be understood, as called for in Liturgiam Authenticam:
25. So that the content of the original texts may be evident and comprehensible even to the faithful who lack any special intellectual formation, the translations should be characterized by a kind of language which is easily understandable, yet which at the same time preserves these texts’ dignity, beauty, and doctrinal precision. By means of words of praise and adoration that foster reverence and gratitude in the face of God’s majesty, his power, his mercy and his transcendent nature, the translations will respond to the hunger and thirst for the living God that is experienced by the people of our own time, while contributing also to the dignity and beauty of the liturgical celebration itself.
Speaking to a group of translators gathered in Rome in 1965 about their work in regard to liturgical texts, Pope Paul VI quoted St. Jerome, who was also a translator, speaking about the magnitude of the work of translation: “If I translate word by word, it sounds absurd; if I am forced to change something in the word order or style, I seem to have stopped being a translator.” Pope Paul went on to say, “The vernacular now taking its place in the liturgy ought to be within the grasp of all, even children and the uneducated. But, as you well know, the language should always be worthy of the noble realities it signifies, set apart from the everyday speech of the street and the marketplace, so that it will affect the spirit and enkindle the heart with love of God.”
The process of translation of the new edition of the Roman Missal has involved linguistic, biblical, and liturgical scholars from each of the eleven English-speaking countries which ICEL serves. This process has been thorough and it has been collaborative on an international level, because this text will be used by the church throughout the English-speaking world. It is important for us to remember that we Americans are but one part of a larger English–speaking community. The preparation of this translation has been an international effort to produce an international text. The result is a text that draws us together and situates us as Americans within a much larger ecclesial communion.
Even the best of all possible translations of the new Missal will not suit every individual’s preference. No translation will be perfect. Proponents of the new text sometimes argue, perhaps unfairly, that the texts currently in use in our liturgy (in the present Sacramentary), the product of great efforts by translators from 1969 to 1973, are marked by a style of English that is flat and uninspiring. That text, however, has served the church in the English-speaking world well for more than thirty years, and has enabled us to take great strides in working toward the Council’s goal of “full, conscious, and active participation” in the liturgy. We should be careful not judge too hastily what has been the language of our worship. Our present texts are familiar and comfortable.
Those who have already been critical of the new text, often without having seen more than a few examples out of context, express concern about unfamiliar vocabulary and unnecessarily complicated sentence structures. Having been involved in the work of translation with ICEL and with the bishops’ Committee on Divine Worship, I can attest that the new translation is good and worthy of our use. It is not perfect, but perfection will come only when the liturgy on earth gives way to that of heaven, where all the saints praise God with one voice. Change will not come easily, as both priest-celebrants (including us bishops) and the lay faithful will have to work to prepare to celebrate the liturgy fully, consciously, and actively.
Where We Go From Here:
We humans are creatures of habit. We Catholics are creatures of ritual. Ritual is based on the familiar—on patterns that have been learned. A liturgical assembly can fully, consciously, and actively participate in the liturgy because the members of the assembly (priest and people) know what they are doing. Any change in the rituals will affect how we participate. It is natural to resist such changes simply to remain grounded in the familiar because it is comfortable. It should be said at the outset that the new text of the Roman Missal represents a change in the language, but not in the ritual. There have been only a few minor adjustments to the rubrics of the Order of Mass, and most of them represent changes that were already in effect through other liturgical books, such as the Ceremonial of Bishops, that had not been incorporated into the printed text of the Missal. So how do we prepare ourselves to use the new text? We bishops have called for an extensive process of catechesis leading to the implementation of the text. In particular, I propose several important approaches both for individuals and for parish communities.
First, get to know the text. Pope Benedict XVI reminded us of the richness and importance of liturgical texts in his apostolic exhortation Sacramentum Caritatis: “These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history.” (#40). Many have pointed out that the vocabulary, syntax and sentence structure will be markedly different from the current text. The guiding principles of translation call for the preservation of biblical imagery and poetic language (and structure). The new texts contain many beautiful examples of language drawn directly from the Scriptures, especially the Gospels and the Psalms: “from the rising of the sun to its setting” (Psalm 113, Eucharistic Prayer III ), “sending down your Spirit… like the dewfall” (Psalm 133, Eucharistic Prayer II), “blessed are those called to the supper of the Lamb” (See Rev. 19, Communion Rite), and “Lord, I am not worthy that you should enter under my roof…” (Mt. 8, Communion Rite). These are but a few examples.
Of particular note in the new texts are expressions of reverence for God, articulated not only by the vocabulary but by the style of expression in addressing God. Some may find the use of such self-deprecatory language uncomfortable at first, but it effectively acknowledges the primacy of God’s grace and our dependence on it for salvation.
The texts may be unfamiliar now, but the more one understands their meaning, the more meaningful their use will be in the liturgy. We are invited to undergo a process of theological reflection or even the practice lectio divina with the texts of the new Roman Missal. To pray with and reflect on these words will help us all to open our hearts to the mysteries the texts express.
Second, in Sacramentum Caritatis, Pope Benedict XVI has encouraged all to renew our commitment to celebrating the liturgy effectively and faithfully. The Holy Father calls attention to the ars celebrandi, the art of proper celebration. The implementation of the new Roman Missal ought to be an opportunity to recommit ourselves to prayerful, faithful and vibrant celebration of the liturgy.
Third, we turn our attention to the process of catechesis which needs to be undertaken to prepare for the reception of the new text. The bishops’ Committee on Divine Worship has suggested a two-part process to lead us to the implementation of the Missal. At the present moment we are in the remote stage of preparation, and this remote stage will last until the recognitio is given for the text. This period should include efforts at general liturgical catechesis: the nature and aim of the liturgy, the meaning of “full, conscious, and active participation,” and the background of the Roman Missal. The proximate preparation will begin when the recognitio is given, and then will last for a period of 12 to 18 months, and will look more specifically at the particular texts of the Missal to prepare pastors and the faithful to celebrate the liturgy using those texts.
The fathers of the Second Vatican Council were well aware of the need for catechesis about the liturgy as an essential aspect of liturgical reform: “With zeal and patience pastors must promote the liturgical instruction of the faithful and also their active participation in the liturgy both internally and externally, taking into account their age and condition, their way of life, and their stage of religious development. By doing so, pastors will be fulfilling one of their chief duties as faithful stewards of the mysteries of God; and in this matter they must lead their flock not only by word but also by example.” (Sacrosanctum Concilium, #19)
A wide range of resources is being developed by the USCCB, the Federation of Diocesan Liturgical Commissions, and many catechetical and liturgical publishers. In addition, representatives of English–speaking countries have been working together to produce an international multi-media catechetical resource. The bishops’ Committee on Divine Worship launched a Web site last year to serve as a central hub of information regarding the new Missal, and we hope that it will encourage the development of even more resources for use in parishes, schools and homes.
Pope John Paul II encouraged the church on the 25th anniversary of the Second Vatican Council’s Sacrosanctum Concilium, to continue the work of the liturgical reform “to renew that spirit which inspired the church at the moment when the Constitution Sacrosanctum Concilium was… promulgated” (Vicesimus Quintus Annus, 23). As we prepare to receive the text of the third edition of the Roman Missal, we bishops recognize the significance of this moment as an opportunity for genuine renewal of the Council’s vision. We hope that pastors and the faithful will join us in seizing this opportunity with enthusiasm and, in the words of Pope John Paul II, to accept the new Missal as “a moment to sink our roots deeper into the soil of tradition handed on in the Roman Rite” (ibid.).
Most Rev. Arthur J. Serratelli is bishop of Paterson, N.J., and Chair of the U.S.C.C.B. Committee on Divine Worship.
The Ordinary From of the Mass too often sinks into the banal and horizontal dimension of its celebration which makes it neither elegant nor inspirational let alone fitting worship that is due to God from His holy people. The current Ordinary Mass is also poorly translated into English and makes possible silly celebrations like this one:
In case you didn't know, aging clerics in our Catholic Church, prime among them the Rev. Richard McBrien of Notre Dame, are in a "fit of dementia" about the new edition of the English Roman Missal which has been re-translated from the original Latin into a more accurate and elegant English, but still faithful to the Latin. Bishop Seratelli's essay below is quite good. It is from America Magazine. Please read the entire essay and make comments.
Welcoming the Roman Missal
The full text of Bishop Serratelli's essay
Arthur J. Serratelli | MARCH 1, 2010
Copied from the March 1, 2010 issue of America, the Catholic magazine
To change indicates that one is alive. This applies to people, institutions and even language. It is a natural development even when it meets resistance, because we can become comfortable in old and familiar ways. The challenge of change is before Catholics now as the church in the United States and the rest of the English–speaking world prepares for the most significant change in the liturgy since the introduction of the new Order of Mass in 1970.
On November 17, 2009, the Bishops of the United States completed our review and approval of the translation of the Missale Romanum, editio typica tertia. We brought to a conclusion the work we began in 2004, when the first draft translations were presented to us by the International Commission on English in the Liturgy (ICEL). As the church in the English-speaking world awaits the confirmation (recognitio) of the text by the Congregation for Divine Worship and the Discipline of the Sacraments at the Holy See, we now take time to prepare for its reception and implementation. Many have asked questions, expressed concerns, or simply wondered about the reasons for the new translation and the goals of its implementation.
Why a New Text?
The Missale Romanum (Roman Missal), the ritual text for the celebration of the Mass, is first introduced in Latin as the editio typica (“typical edition”). Pope John Paul II announced the publication of the third edition (editio typica tertia) of the Missale Romanum during the Jubilee Year in 2000. Once that text was published, it became the official text to be used in the celebration of the Mass, and conferences of Bishops had to begin the work of preparing vernacular translations. The third edition contains a number of new elements: prayers for the observances of feasts/memorials of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Masses and Prayers for Various Needs and Intentions, as well as some minor modifications of rubrics (instructions) for the celebration of the Mass.
To aid the process of translation of the Missale Romanum, editio typica tertia, the Congregation for Divine Worship and the Discipline of the Sacraments issued Liturgiam Authenticam in 2001, as the fifth instruction on the vernacular translation of the Roman liturgy, which outlines the principles and rules for translation. These principles have evolved and been nuanced in the years following the Second Vatican Council as the church grew into its use of modern vernacular languages in the celebration of the liturgy. These guiding principles govern the work which has resulted in a fresh English translation of the Missale Romanum.
The Translation
In his popular rhetorical guide, De duplici copia verborum ac rerum, the 16th century Dutch humanist and theologian Erasmus showed students 150 different styles they could use when phrasing the Latin sentence, Tuae literae me magnopere delectarunt (“Your letter has delighted me very much”). He amply demonstrated that no single translation will ever completely satisfy everyone.
Liturgical language is important for the life of the church. The well-known axiom Lex orandi, lex credendi, reminds us that what we pray is not only the expression of our sentiment and our reverence directed toward God, but what we pray also speaks to us and articulates for us the faith of the church. Our words in the liturgy are not simply expressions of one individual in one particular place at one time in history. Rather, they pass on the faith of the church from one generation to the next. For this reason, we bishops take seriously our responsibility to provide translations of liturgical texts that are at the same time accurate and inspiring, hence, the sometimes rather passionate discussion of words, syntax and phrases. The new translation provides us with prayers that are theologically accurate, in a language with dignity and beauty that can be understood, as called for in Liturgiam Authenticam:
25. So that the content of the original texts may be evident and comprehensible even to the faithful who lack any special intellectual formation, the translations should be characterized by a kind of language which is easily understandable, yet which at the same time preserves these texts’ dignity, beauty, and doctrinal precision. By means of words of praise and adoration that foster reverence and gratitude in the face of God’s majesty, his power, his mercy and his transcendent nature, the translations will respond to the hunger and thirst for the living God that is experienced by the people of our own time, while contributing also to the dignity and beauty of the liturgical celebration itself.
Speaking to a group of translators gathered in Rome in 1965 about their work in regard to liturgical texts, Pope Paul VI quoted St. Jerome, who was also a translator, speaking about the magnitude of the work of translation: “If I translate word by word, it sounds absurd; if I am forced to change something in the word order or style, I seem to have stopped being a translator.” Pope Paul went on to say, “The vernacular now taking its place in the liturgy ought to be within the grasp of all, even children and the uneducated. But, as you well know, the language should always be worthy of the noble realities it signifies, set apart from the everyday speech of the street and the marketplace, so that it will affect the spirit and enkindle the heart with love of God.”
The process of translation of the new edition of the Roman Missal has involved linguistic, biblical, and liturgical scholars from each of the eleven English-speaking countries which ICEL serves. This process has been thorough and it has been collaborative on an international level, because this text will be used by the church throughout the English-speaking world. It is important for us to remember that we Americans are but one part of a larger English–speaking community. The preparation of this translation has been an international effort to produce an international text. The result is a text that draws us together and situates us as Americans within a much larger ecclesial communion.
Even the best of all possible translations of the new Missal will not suit every individual’s preference. No translation will be perfect. Proponents of the new text sometimes argue, perhaps unfairly, that the texts currently in use in our liturgy (in the present Sacramentary), the product of great efforts by translators from 1969 to 1973, are marked by a style of English that is flat and uninspiring. That text, however, has served the church in the English-speaking world well for more than thirty years, and has enabled us to take great strides in working toward the Council’s goal of “full, conscious, and active participation” in the liturgy. We should be careful not judge too hastily what has been the language of our worship. Our present texts are familiar and comfortable.
Those who have already been critical of the new text, often without having seen more than a few examples out of context, express concern about unfamiliar vocabulary and unnecessarily complicated sentence structures. Having been involved in the work of translation with ICEL and with the bishops’ Committee on Divine Worship, I can attest that the new translation is good and worthy of our use. It is not perfect, but perfection will come only when the liturgy on earth gives way to that of heaven, where all the saints praise God with one voice. Change will not come easily, as both priest-celebrants (including us bishops) and the lay faithful will have to work to prepare to celebrate the liturgy fully, consciously, and actively.
Where We Go From Here:
We humans are creatures of habit. We Catholics are creatures of ritual. Ritual is based on the familiar—on patterns that have been learned. A liturgical assembly can fully, consciously, and actively participate in the liturgy because the members of the assembly (priest and people) know what they are doing. Any change in the rituals will affect how we participate. It is natural to resist such changes simply to remain grounded in the familiar because it is comfortable. It should be said at the outset that the new text of the Roman Missal represents a change in the language, but not in the ritual. There have been only a few minor adjustments to the rubrics of the Order of Mass, and most of them represent changes that were already in effect through other liturgical books, such as the Ceremonial of Bishops, that had not been incorporated into the printed text of the Missal. So how do we prepare ourselves to use the new text? We bishops have called for an extensive process of catechesis leading to the implementation of the text. In particular, I propose several important approaches both for individuals and for parish communities.
First, get to know the text. Pope Benedict XVI reminded us of the richness and importance of liturgical texts in his apostolic exhortation Sacramentum Caritatis: “These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history.” (#40). Many have pointed out that the vocabulary, syntax and sentence structure will be markedly different from the current text. The guiding principles of translation call for the preservation of biblical imagery and poetic language (and structure). The new texts contain many beautiful examples of language drawn directly from the Scriptures, especially the Gospels and the Psalms: “from the rising of the sun to its setting” (Psalm 113, Eucharistic Prayer III ), “sending down your Spirit… like the dewfall” (Psalm 133, Eucharistic Prayer II), “blessed are those called to the supper of the Lamb” (See Rev. 19, Communion Rite), and “Lord, I am not worthy that you should enter under my roof…” (Mt. 8, Communion Rite). These are but a few examples.
Of particular note in the new texts are expressions of reverence for God, articulated not only by the vocabulary but by the style of expression in addressing God. Some may find the use of such self-deprecatory language uncomfortable at first, but it effectively acknowledges the primacy of God’s grace and our dependence on it for salvation.
The texts may be unfamiliar now, but the more one understands their meaning, the more meaningful their use will be in the liturgy. We are invited to undergo a process of theological reflection or even the practice lectio divina with the texts of the new Roman Missal. To pray with and reflect on these words will help us all to open our hearts to the mysteries the texts express.
Second, in Sacramentum Caritatis, Pope Benedict XVI has encouraged all to renew our commitment to celebrating the liturgy effectively and faithfully. The Holy Father calls attention to the ars celebrandi, the art of proper celebration. The implementation of the new Roman Missal ought to be an opportunity to recommit ourselves to prayerful, faithful and vibrant celebration of the liturgy.
Third, we turn our attention to the process of catechesis which needs to be undertaken to prepare for the reception of the new text. The bishops’ Committee on Divine Worship has suggested a two-part process to lead us to the implementation of the Missal. At the present moment we are in the remote stage of preparation, and this remote stage will last until the recognitio is given for the text. This period should include efforts at general liturgical catechesis: the nature and aim of the liturgy, the meaning of “full, conscious, and active participation,” and the background of the Roman Missal. The proximate preparation will begin when the recognitio is given, and then will last for a period of 12 to 18 months, and will look more specifically at the particular texts of the Missal to prepare pastors and the faithful to celebrate the liturgy using those texts.
The fathers of the Second Vatican Council were well aware of the need for catechesis about the liturgy as an essential aspect of liturgical reform: “With zeal and patience pastors must promote the liturgical instruction of the faithful and also their active participation in the liturgy both internally and externally, taking into account their age and condition, their way of life, and their stage of religious development. By doing so, pastors will be fulfilling one of their chief duties as faithful stewards of the mysteries of God; and in this matter they must lead their flock not only by word but also by example.” (Sacrosanctum Concilium, #19)
A wide range of resources is being developed by the USCCB, the Federation of Diocesan Liturgical Commissions, and many catechetical and liturgical publishers. In addition, representatives of English–speaking countries have been working together to produce an international multi-media catechetical resource. The bishops’ Committee on Divine Worship launched a Web site last year to serve as a central hub of information regarding the new Missal, and we hope that it will encourage the development of even more resources for use in parishes, schools and homes.
Pope John Paul II encouraged the church on the 25th anniversary of the Second Vatican Council’s Sacrosanctum Concilium, to continue the work of the liturgical reform “to renew that spirit which inspired the church at the moment when the Constitution Sacrosanctum Concilium was… promulgated” (Vicesimus Quintus Annus, 23). As we prepare to receive the text of the third edition of the Roman Missal, we bishops recognize the significance of this moment as an opportunity for genuine renewal of the Council’s vision. We hope that pastors and the faithful will join us in seizing this opportunity with enthusiasm and, in the words of Pope John Paul II, to accept the new Missal as “a moment to sink our roots deeper into the soil of tradition handed on in the Roman Rite” (ibid.).
Most Rev. Arthur J. Serratelli is bishop of Paterson, N.J., and Chair of the U.S.C.C.B. Committee on Divine Worship.
IT'S THE REAL THING (NOT!)
The video below is how Hollywood makes its magic. We know that Hollywood isn't real, but who knew it was this unreal? Computer effects today are so realistic that it is hard to tell what is actual and what isn't. Even simple scenes now are computer generated.
Coke use to have its slogan, "It's the real thing!" Thank God we can't computer generate the Holy Mass. It stands on its own as the "REAL THING!" Except the Holy Mass is not a "Thing" it is an action, the action of Christ making us and the world a part of Him.
Enjoy the video, nothing religious about it, just fun to watch:
Coke use to have its slogan, "It's the real thing!" Thank God we can't computer generate the Holy Mass. It stands on its own as the "REAL THING!" Except the Holy Mass is not a "Thing" it is an action, the action of Christ making us and the world a part of Him.
Enjoy the video, nothing religious about it, just fun to watch:
Thursday, February 25, 2010
SACRED HEART CHURCH, I MEAN, CULTURAL CENTER, AUGUSTA, GEORGIA
Sacred Heart Church in Augusta was closed in 1970. It was purchased by a Methodist family in Augusta and turned into a community cultural center. They preserved however, all the windows, statues and altars. The pulpit with its acoustical shell is still there along with the Baptismal font. It can be rented for whatever you wish. It was built by the same Jesuit brother who designed St. Joseph Church in Macon. Sacred Heart is more whimsical and does not have the same quality art work as St. Joseph. Sacred Heart is about six blocks from the Church of the Most Holy Trinity in downtown August, into which its congregation was merged in 1970 along with Immaculate Conception Church.
The exterior is magnificent with the most detailed and unusual brick formations. St. Joseph in Macon has some of the same brick work.
As Sacred Heart Cultural Center looks today, rent it for what you want.
The High Altar, once had the Last Supper in the table part, now at Most Holy Trinity in Augusta.
Mayer windows which St. Joseph also has as well as Most Holy Trinity in Augusta.
Another wedding party, but all kinds of parties and debauchery are possible.
You can rent the cultural center for anything, like weddings and receptions:
The exterior is magnificent with the most detailed and unusual brick formations. St. Joseph in Macon has some of the same brick work.
As Sacred Heart Cultural Center looks today, rent it for what you want.
The High Altar, once had the Last Supper in the table part, now at Most Holy Trinity in Augusta.
Mayer windows which St. Joseph also has as well as Most Holy Trinity in Augusta.
Another wedding party, but all kinds of parties and debauchery are possible.
You can rent the cultural center for anything, like weddings and receptions:
MY SEMINARY, ST. MARY SEMINARY AND UNIVERSITY, BALTIMORE, MARYLAND
I loved the four years, actually 3 and a half, that I spent here from 1976 through 1979. They were the greatest and happiest years of my life and prepared me for the "Reform of the Reform" we are now experiencing, thanks be to God!
Fortunately, this seminary is in a new springtime of renewal. In the late 1960's and throughout the 70's the seminary staff and seminarians thought they/we were on the cutting edge of renewal. In fact it turned out to be just the opposite. But the Holy Spirit allowed the silly season to prepare us for the Reform of the Reform and a new springtime for the Church!
In August of 1976,when I was 22 years old, this is what I saw for the first time as I drove up to the seminary! Do you think I was impressed and intimidated?
Our magnificent seminary chapel, pews monastic choir style, as it was, never renovated:
Fortunately, this seminary is in a new springtime of renewal. In the late 1960's and throughout the 70's the seminary staff and seminarians thought they/we were on the cutting edge of renewal. In fact it turned out to be just the opposite. But the Holy Spirit allowed the silly season to prepare us for the Reform of the Reform and a new springtime for the Church!
In August of 1976,when I was 22 years old, this is what I saw for the first time as I drove up to the seminary! Do you think I was impressed and intimidated?
Our magnificent seminary chapel, pews monastic choir style, as it was, never renovated:
MY LAST THREE PARISHES: ARE YOU GREEN WITH ENVY?
Besides the beautiful churches and Cathedral, all the people who comprised the "Churches" are equally as beautiful!
St. Joseph Catholic Church, Macon Where I am now since 2004!
Church of the Most Holy Trinity, Augusta, 1991-2004. It is the oldest of the three, cornerstone laid in April of 1857 and the Church completed and consecrated in April of 1863 in the middle of the Civil War AKA The War Between the States, or as some prefer, "The War of Northern Aggression." It is the oldest Catholic Church building in Georgia. However the parish has been on the same property since 1810, making this year their bicentennial anniversary. Congratulations MHT! I still love you!
Cathedral of St. John the Baptist, Savannah, 1985-1991
St. Joseph Catholic Church, Macon Where I am now since 2004!
Church of the Most Holy Trinity, Augusta, 1991-2004. It is the oldest of the three, cornerstone laid in April of 1857 and the Church completed and consecrated in April of 1863 in the middle of the Civil War AKA The War Between the States, or as some prefer, "The War of Northern Aggression." It is the oldest Catholic Church building in Georgia. However the parish has been on the same property since 1810, making this year their bicentennial anniversary. Congratulations MHT! I still love you!
Cathedral of St. John the Baptist, Savannah, 1985-1991
Wednesday, February 24, 2010
SOLEMN SUNG VESPERS AND BENEDICTION OF THE MOST BLESSED SACRAMENT
St. Joseph Church, celebrates Wonderful Wednesday every Wednesday beginning with Evening Prayer and Benediction of the Most Blessed Sacrament followed by dinner in our social hall. Last March 25, we celebrated Solemn Sung Vespers II and Benediction of the Most Blessed Sacrament for the Solemnity of the Annunciation of the Lord. This including a Eucharistic Procession around the Church with an honor guard, the singing of Solemn Vespers with the help of our combined choirs, with the choir singing a special "Magnificat." Benediction followed Solemn Sung Vepsers. This was preceded by a festive dinner in the social hall below the Church. This year, but on March 24, we will do the same thing, but with Solemn Evening Prayer I. I hope your churches celebrate all the official Liturgies the Lord has given us!
We have a great Church for such a great Liturgy!
The Lord letting His Face to Shine upon us and bless us!
Ad Orientem
Honoring our Eucharistic Lord with incense
Nothing like having the Lord look over your shoulder as you preach!
Procession, Knights of Columbus, Children honor guard
Adoration of the Most Blessed Sacrament
Priest, deacons and altar servers
Recessional
We have a great Church for such a great Liturgy!
The Lord letting His Face to Shine upon us and bless us!
Ad Orientem
Honoring our Eucharistic Lord with incense
Nothing like having the Lord look over your shoulder as you preach!
Procession, Knights of Columbus, Children honor guard
Adoration of the Most Blessed Sacrament
Priest, deacons and altar servers
Recessional
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