As many of you know, I am currently "Out of the Office" on a hiatus. I know I am a little cryptic, but there are reasons for that. That being said, I have been quite spiritually thirsty... even more so then normal. My routine has been chaotic, my spiritual needs have been but quite low on the priority list, and I just haven't had the encounters with the Sacred that I need. The worst part is, I am not even really in the Desert that I have been in for the last year or so.
extraordinary...
Tonight... I am going to attempt to attend to those needs. I am going to be going to an Extraordinary Form Mass tonight, a Tridentine Rite aka Mass in the usus antiquior. It has been quite a while, since about March of this year. In fact... I almost forgot how to spell usus antiquior. I really need this... I am giddy and excited. Unfortunately I am going alone... my wife and I are still apart from one another. (Don't worry my hiatus has nothing to do with "US"; it is job related.
preparing for the encounter
So I am fasting... and praying. I don't have my Missal... so tonight will be about one thing, and one thing only. Opening my heart to the Worship of God. Whatever I intake tonight... will be from the Holy Spirit. What is really nice is that tomorrow I will be at the same church for the Red Mass. There are just times when one thirsts so much... and needs spiritual drink... hopefully mind will come this evening.
Pray for me... as I pray for you and all the Church.
We have been blogging a lot about ordinations, consecration, and other various sorts of religious vocational events. So as I was strolling through my blog feeder today, I came upon a picture that visually says what we have been trying to convey through our posting.
I am very sad. I will most likely not be able to go through the TLM server training sessions this weekend in Eagle River. As many of you know... I am a fan of the Mass said according to the usus antiquior.
This weekend, a priest from St. John Cantius - Chicago (Sancta Missa)will be instructing those wanting to learn to serve in that form of the Mass. As fortune would have it, I have to be in Anchorage on Saturday for an exam, so I thought God was smiling on me a bit. Until I learned the details of the training.
There will a training session for those interested in learning to serve the Tridentine (Latin) Mass. On Aug. 5-6. Father Bart Juncer of Chicago will hold a session from 9:30 a.m. to 11 a.m. at St. Andrew Church in Eagle River. Those interested in attending need to call Rita Montella at 745-3229.
With the possibility of us moving... and/or not having a job soon, it just doesn't make sense to go up to Anchorage and spend 3 nights in a hotel. But I encourage ANYONE else that can make it up there to attend the training. Especially folks on the Kenai. Having men and boys trained as servers for the TLM in one less impediment on the path to getting more TLM's said in parishes.
I am quite sad that we can't make it up there for the entire weekend. In fact, due to our short trip, I will also be missing the TLM at HFC, and the DL at St. Nicolas' :(
If you have any questions, please feel free to email me. For those attending... I will be praying for you.
Today is the 3rd anniversary of Summorum Pontificum. That being said, I want to discuss one of the key factors which draws me to Mass in the Extraordinary Form: The Music, specifically Gregorian Chant and Polyphony.
Ironically, I can't carry a tune in a bucket. Yet, I have always been drawn to music. I spent hours making "mix tapes" - kids think iPod play list, but much more time intensive, and all based on the "luck of the draw" depending on what was played on the radio. I love making "Soundtracks" for various events, periods of time, and supplying music for things such as retreats. So, music has always drawn me in.
When I was younger and attended Protestant worship service, I loved the singing. It made more sense to me than some guy standing up front telling me what he thought about the Bible. (Even then I knew I wasn't built to be Protestant.) I went through phases, some were less glamorous than others. (Blaring Michael W. Smith's "Secret Ambition" seems cool when you are 12 and on fire with the faith, but it isn't.)
Eventually I started attending Catholic Mass, and again the music drew me in. Don't get me wrong, I am forever warped and have a special place in my heart for Christian Pop, especially harder Christian Rock, but those that live in glass houses shouldn't judge people with cheesy guilty pleasures. But the music at Catholic Mass took me to a new place. I distinctly remember a Mass during my junior year of high school, that to this day I view as one of my "looking back, I realize now, that I knew then" moments.
It was that day, that I heard the Sanctus and knew that I would be fully initiated into the Catholic Faith one day. (It only took 10 more years.) But it was the Sanctus in high school, and the Ave Maria. I remember more or less demanding that it be played at my Grandfather's funeral. I wasn't a practicing Catholic yet, in fact, I had just journeyed back to attending Mass at the time, but I knew it was a necessary element of his funeral, and boy am I glad that my naivety was correct; I am positive that it was the Holy Spirit, and not my own intelligence that pushed for it.
As I attended Mass more and more, and went through RCIA, I liked the music that I knew. It didn't matter what the words were, as long as it had some personal meaning to me. Songs like... wait for it, On Eagles Wings, were some of my favorite because I knew them, they were familiar, and they symbolized the Mass to me. But like every other "phase" I had gone through in my faith, I soon understood that there was more to the music than familiarity and pop appeal. There was a purpose to the lyrics and the style.
All this being said, as I started to study my faith, and learned that the Mass wasn't about me, but about God, I started to realize that the music I liked, that I often "grew out of" quickly, because it seemed juvenile and silly, was probably twice as trite and foolish to be used as a way to worship and praise God. Anything that sounded like it should be sung by a guy in a polyester-shoulder-padded sport coat, ankle biter jeans, and a mullet, probably wasn't the best type of music to have at Mass.
I didn't really know what the "right" type of music was. I went to a parish for a while that had a very interesting Music Director. We sang more spanish than latin, and more Haas and Haguen than Aquinas. So what was GOOD music for Mass? Well, I finally got my answer when I wound up at a parish with an organ. I also learned it at my law school, where we had something called a Schola. As I learned songs like Immaculate Mary, Panis Angelicus, and the Agnus Dei something began to click. It made sense. Music wasn't a fad, entertainment, or for my liking it served a purpose at Mass just as everything else did. Sure bringing in a rock band might draw teens to a Lifeteen Mass, but did it draw anyone closer to the Sacred? I wasn't sure, which wasn't a good answer to me. I realized that we SHOULD be sure what we are doing, especially with music, draws us to the Sacred.
When I went to my first Mass or two, celebrated in the usus antiquior, they were the Missa Cantata. A form of the Mass that is SUNG. I attended these at St. Josaphat's Church in Detroit. I was in AWE. I felt as if I never wanted to go to a Mass again, where songs sounded like something that appeared on a children's TV show with a giant purple dinosaur. But was this vanity? Was this me desiring something for myself? I struggled with this question for a long time. I feared that I was less concerned with what God wanted at Mass, and more what I wanted. Maybe this was about preference and not reverence.
That all changed at my wedding. As we went over music, with an amazing music director, I made the comment, "I want music that makes sense to the CELEBRATION, I don't want the typical because it is what people expect. I want the music to make sense within the Mass." His response was, "I am glad you are taking this so serious, most people don't." He almost had to force us to leave, because I was being so particular. It was then that I realized that my desire for proper music was in the very least rooted in some proper theo-philosophy.
Since moving to Alaska, the music situation has been much of the same. We use the Heritage Missal, as do almost all parishes in Alaska. It is pretty difficult, week after week to sing many of the songs. This is a VERY contemporary Missal/Hymnal and so it has very modern sounding music. Every week I hear songs, that when run through a theological filter, don't make sense to me. Yes, I know they are approved, but that doesn't mean anything. We have lots of Bishops, Priests, and Nuns that run around saying and doing things contrary to the teachings of the Church and they too are, "approved." That being said, I sing... not loud, as I am pretty tone deaf, but I sing, and I pray. I pray that next week we will have a good song to sing, and until then, the song I am singing will be made good through our prayer and love of God.
As a parting note, several blogs recently have written posts about music that I wish to share with you. They all lend something a little different and are worth checking out.
First, Fr. Longenecker has written and entire SERIES on Music. You can find them here:
The series is a MUST READ! He starts with an over-view on what makes a good Hymn, and dives deeper in the the musical selection, quality, style, lyrics, and purpose of music at Mass. Again, this is a must read. He sets up the series with a bang, and it really is a non-stop ride from that point on. Here is part of his intro:
"What people don't seem to realize is that there are actually some criteria for choosing good hymns. The fact that so many of the hymns in our Catholic hymnals are terrible musically, heterodox theologically, contain execrable poetry, maudlin sentiments and trashy pop psychology doesn't help. People need to learn that just because a hymn is published doesn't make it good. Furthermore, just because it's popular doesn't make it good."
The Anchoress also has written about music lately. One of her latest posts concerns, "The Ten Worst Hymns?" She takes on the task of figuring out what the worst of the worst are. She has her own picks, but her main task is to direct us to Joe Carter, who put the list of 10 down, for all to see. She also links to Deal Hudson who did a similar project last year.
Now for those that think this is uncharitable, The Anchoress argues that "we must continue to complain until they stop [using these songs.]" So it isn't about preference, but a battle for the reverential place of music within the Mass.
I know this post was long, but I hope you learned something along the way, came to realize that we are all on a journey of knowledge and understanding, and that it is okay to re-evaluate our preferences and understanding of the place that music has in the Mass.
Tomorrow is the third anniversary of the Motu Proprio: Summorum Pontificum. After being in an area [Archdiocese of Detroit] where the Extraordinary Form was regularly said and in multiple places I have seen the fruits of the Motu Proprio. Now that I reside in an area where Mass is only occasionally celebrated [in terms of the entire Archdiocese and State] I realize that there is still a lot of room for growth.
There are many that 'fight against' this 'movement' because they see it as a 'step-backwards.' [See: Wondering Wednesdays Vol. II; specifically #1]. While many others understand it correctly as part of the fullness of the faith. This Liturgical Form has never "gone away" and is much a part of the Church as is the Novus Ordo - the "new Mass" or the various number of 'other' Catholic Rites. In most parishes where it has been instituted, the community of faithful has flourished and become rejuvenated; in parishes where division and factions existed, a new "peace" and unity has blossomed as fruits of this 'movement.'
What I really would like to know is:
How has your experience been regarding the Motu Proprio and its fruits? Have you attended Masscelebrated according to the usus antiquior since Summorum Pontificum was published? How is the situation in your diocese or parish? Have you personally organized or requested Mass in the Extraordinary Form? What are your experiences, thoughts, or comments regard this topic? This is an OPEN THREAD.
Please leave comments... and I hope to do more writing on this soon.
As a final note, please keep a matter regarding this topic that is a personal intention of mine in your prayers.
July 1st is the "Feast of the Most Precious Blood of Our Lord Jesus Christ" in the usus antiquior. This means that if you were to go to a Mass in the Extraordinary Form on July 1st, the Mass would be a Double First Class Feast and the priest would most likely be wearing RED Vestments, according to the Missale Romanum (Roman Missal) of 1962. What is somewhat ironic is the fact that the faithful do not actually receive the Blood of Christ, physically, at Masses celebrated in the usus antiquior. (Generally)
When the Missale Romanum was re-issued following the changes instituted by Vatican II (1960's & 1970's) , the reception of Communion, sub utraque specie (under both species) became standard practice. Interestingly enough, in the new Missal and Calendar, the feast of the Most Precious Blood of Jesus Christ was no longer present, and therefore omitted as a Feast.
So the question becomes, Why have we removed the importance of the Precious Blood from our "collective conscience" and yet, place an importance on the Precious Blood in a physical way? Are the two mutually exclusive? Is the answer not that, the Precious Blood should be viewed as the symbol and physical presence of the debt paid by Christ for our sins? We have benefited so much from the Blood that Christ shed, that little else that is present to us on earth gives us so much freedom and grace.
The Blood of Christ is the saving life-source our redemption. It was shed out of NECESSITY, and as It flowed with the water from the side of Christ, our physiological needs were met as well as our Spiritual needs. Just as we need both water and blood internally, in a physiological sense, to survive, we likewise need the Water of Baptism and the Precious Blood of Christ, in a Spiritual Sense, to survive in eternal life with Him in Heaven.
Thou hast redeemed us, O Lord, in Thy blood, out of every tribe and tongue, and people and nation, and hast made us to our God a kingdom. Ps. The mercies of the Lord I will sing for ever: I will show forth Thy truth with my mouth to generation and generation. v. Glory be.
Therefore, let us be mindful of the Most Precious Blood of Our Lord Jesus Christ. Let us show proper respect for It at Mass. If we receive, let us receive reverently, as we do the Bodily Eucharist of Christ. If we choose not to receive sub utraque specie let us still make some reverent sign of Adoration when we pass before It. For by His Most Precious Blood, He purchased for us everlasting life, because It takes away the sins of the world. It is therefore worthy to be praised and worshiped.
For clarification purposes... and because of a comment from Mindyleigh, I have decided to post some relevant GIRM and Norms paragraphs for reference, regarding Communion under both species,
sub utraque specie:
Norms for the Distribution and Reception of Holy Communion Under Both Kinds in the Dioceses of the United States of America: (Source: USCCB)
11. Since, however, by reason of the sign value, sharing in both eucharistic species reflects more fully the sacred realities that the Liturgy signifies, the Church in her wisdom has made provisions in recent years so that more frequent eucharistic participation from both the sacred host and the chalice of salvation might be made possible for the laity in the Latin Church.
17. From the first days of the Church's celebration of the Eucharist, Holy Communion consisted of the reception of both species in fulfillment of the Lord's command to "take and eat . . . take and drink." The distribution of Holy Communion to the faithful under both kinds was thus the norm for more than a millennium of Catholic liturgical practice.
18. The practice of Holy Communion under both kinds at Mass continued until the late eleventh century, when the custom of distributing the Eucharist to the faithful under the form of bread alone began to grow. By the twelfth century theologians such as Peter Cantor speak of Communion under one kind as a "custom" of the Church. This practice spread until the Council of Constance in 1415 decreed that Holy Communion under the form of bread alone would be distributed to the faithful.
20. The Council's decision to restore Holy Communion under both kinds at the bishop's discretion took expression in the first edition of the Missale Romanum and enjoys an even more generous application in the third typical edition of the Missale Romanum:
Holy Communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception a fuller sign of the Eucharistic banquet shines forth. Moreover there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the Eucharistic banquet to the eschatological banquet in the Father's kingdom.
The General Instruction further states that "at the same time the faithful should be guided toward a desire to take part more intensely in a sacred rite in which the sign of the Eucharistic meal stands out more explicitly."
21. The extension of the faculty for the distribution of Holy Communion under both kinds does not represent a change in the Church's immemorial beliefs concerning the Holy Eucharist. Rather, today the Church finds it salutary to restore a practice, when appropriate, that for various reasons was not opportune when the Council of Trent was convened in 1545. But with the passing of time, and under the guidance of the Holy Spirit, the reform of the Second Vatican Council has resulted in the restoration of a practice by which the faithful are again able to experience "a fuller sign of the Eucharistic banquet."
24. The General Instruction then indicates that:
the diocesan Bishop may lay down norms for the distribution of Communion under both kinds for his own diocese, which must be observed. . . . The diocesan Bishop also has the faculty to allow Communion under both kinds, whenever it seems appropriate to the priest to whom charge of a given community has been entrusted as [its] own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason.
281. Holy Communion has a fuller form as a sign when it is distributed under both kinds. For in this form the sign of the eucharistic banquet is more clearly evident and clear expression is given to the divine will by which the new and eternal Covenant is ratified in the Blood of the Lord, as also the relationship between the Eucharistic banquet and the eschatological banquet in the Father's Kingdom.
282. Sacred pastors should take care to ensure that the faithful who participate in the rite or are present at it are as fully aware as possible of the Catholic teaching on the form of Holy Communion as set forth by the Ecumenical Council of Trent. Above all, they should instruct the Christian faithful that the Catholic faith teaches that Christ, whole and entire, and the true Sacrament, is received even under only one species, and consequently that as far as the effects are concerned, those who receive under only one species are not deprived of any of the grace that is necessary for salvation.
They are to teach, furthermore, that the Church, in her stewardship of the Sacraments, has the power to set forth or alter whatever provisions, apart from the substance of the Sacraments, that she judges to be most conducive to the veneration of the Sacraments and the well-being of the recipients, in view of changing conditions, times, and places. At the same time, the faithful should be encouraged to seek to participate more eagerly in this sacred rite, by which the sign of the Eucharistic banquet is made more fully evident.
283. In addition to those cases given in the ritual books, Communion under both kinds is permitted for
Priests who are not able to celebrate or concelebrate Mass;
The deacon and others who perform some duty at the Mass;
Members of communities at the conventual Mass or "community" Mass, along with seminarians, and all who are engaged in a retreat or are taking part in a spiritual or pastoral gathering.
The Diocesan Bishop may establish norms for Communion under both kinds for his own diocese, which are also to be observed in churches of religious and at celebrations with small groups. The Diocesan Bishop is also given the faculty to permit Communion under both kinds whenever it may seem appropriate to the priest to whom, as its own shepherd, a community has been entrusted, provided that the faithful have been well instructed and there is no danger of profanation of the Sacrament or of the rite's becoming difficult because of the large number of participants or some other reason.
In all that pertains to Communion under both kinds, the Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America are to be followed (see nos. 27-54).
284. When Communion is distributed under both kinds,
The chalice is usually administered by a deacon or, when no deacon is present, by a priest, or even by a duly instituted acolyte or another extraordinary minister of Holy Communion, or by a member of the faithful who in case of necessity has been entrusted with this duty for a single occasion;
Whatever may remain of the Blood of Christ is consumed at the altar by the priest or the deacon or the duly instituted acolyte who ministered the chalice. The same then purifies, wipes, and arranges the sacred vessels in the usual way. Any of the faithful who wish to receive Holy Communion under the species of bread alone should be granted their wish.
285. For Communion under both kinds the following should be prepared:
If Communion from the chalice is carried out by communicants' drinking directly from the chalice, a chalice of a sufficiently large size or several chalices are prepared. Care should, however, be taken in planning lest beyond what is needed of the Blood of Christ remains to be consumed at the end of the celebration.
If Communion is carried out by intinction, the hosts should be neither too thin nor too small, but rather a little thicker than usual, so that after being dipped partly into the Blood of Christ they can still easily be distributed to each communicant.
286. If Communion of the Blood of Christ is carried out by communicants' drinking from the chalice, each communicant, after receiving the Body of Christ, moves and stands facing the minister of the chalice. The minister says, Sanguis Christi (The Blood of Christ), the communicant responds, Amen, and the minister hands over the chalice, which the communicant raises to his or her mouth. Each communicant drinks a little from the chalice, hands it back to the minister, and then withdraws; the minister wipes the rim of the chalice with the purificator.
287. If Communion from the chalice is carried out by intinction, each communicant, holding a communion-plate under the chin, approaches the priest, who holds a vessel with the sacred particles, a minister standing at his side and holding the chalice. The priest takes a host, dips it partly into the chalice and, showing it, says, Corpus et Sanguis Christi (The Body and Blood of Christ). The communicant responds, Amen, receives the Sacrament in the mouth from the priest, and then withdraws.
The following is the Q&A of Father Goodwin, an FSSP Priest. Have to give a Sword-dub (h/t) to NLM for this article. (Emphasis mine.)
ZENIT: Why do you feel that following the traditional Roman rite is vital to "re-Christianizing" our world?
Father Goodwin: The Traditional Mass is a very important element in the re-Christianization of the world because it so clearly and fully embodies the faith of the Church. The whole notion of Christ's sacrifice is the central point of the Mass.
Of course, the primary objection that's most often offered to it is "Why would you want to celebrate the Mass in a language that people don't understand?"But that makes the assumption that the relationship of people to the Holy Sacrifice of the Mass is primarily one of comprehension; that the Mass is a piece of information to be learned and understood.
Today, Mass is most often celebrated in the world where people can see everything that is going on and understand everything that's said. Can we honestly say that the result of this has deepened their appreciation for what's going on? When pollsters tell us that 80% of Catholics under the age of 59 have a non-Catholic idea of what the Blessed Sacrament is, the whole communication thing may not be so successful. That should not be the primary goal. The primary goal is the worship of God.
The Mass is not a bunch of jumbled elements that we put together or we construct in order to make something that is meaningful to us. The Mass is something that exists in itself, to which we conform ourselves, so that we can more perfectly unite with God.
I think that's what young people find in the Traditional Mass. They're not looking for an explanation; they're looking for the presence of Christ. This is, in a very primary way, about reverence, piety and devotion.
The answer that he gave to the above question, succinctly explains the nature and appeal of the Usus Antiquior. In his final statement he explains why young people are drawn to the Extraordinary Form. An attraction, that for years, modernist leaders in the Church said did not exist.
The argument was always, "We need to make the Mass relevant to the youth." Fr. Goodwin explains that just the opposite is true: that the youth are reverent, pious, and devoted and look for Christ, so that they may conform themselves to HIM in order to more perfectly unite with him.
Alaska is not immune to the "priest shortage" plaguing the rest of the Catholic Church. In fact, having no seminary in even a days driving distance makes things extra hard.
But... the flowers are starting to bloom in the "Reform of the Reform" garden. Since September 14, 2007, when the Motu Proprio: Summorum Pontificum went into effect various churches around Alaska, have been re-introducing the Tridentine Rite Mass, or the Extraordinary Form into their Mass Schedule. Some have had an easier time than others, but there is progress being made.
This biggest obstacle, is obviously finding priests that even know the Mass in the usus antiquior. As more priests learn the Extraordinary Form, and as older priests re-acquaint themselves with it, more and more parishes are calling for it to be offered.
In fact another parish has just recently started having Mass in the usus antiquior on a regular basis!!
One of the weakest arguments that I have heard from the anti-extraordinary form Mass camp is: that the Extraordinary Form of the Mass, aka the Tridentine Mass, isn't the most ancient or even that "good" of a Mass and therefore folks that support it or desire it... are simply jumping on a bandwagon. They accuse devotees of the Extraordinary Form of being "Rad Trads" or Radical Traditionalists, meaning that they believe folks who desire this form of the Mass are simply being Catholic Elitists.
This is an unfair, uncharitable, and incorrect assumption on the behalf of these accusers. In fact, most folks that desire the Mass in the Usus Antiquior do so because they feel disconnected from the Sacred, while celebrating the Mass at their parish. Many who attend the EF Mass don't do so out of pride, an eclectic affinity for latin, a particular fondness for the theological meaning of the rubrics of that Mass, or anything complicated like that. Instead, many folks are simply desiring the Sacred.
Although the Mass isn't about us, our attendance and worship at Mass is our chance to encounter the Sacred. It is the source and summit of our Christian life, and is a small slice of "Heaven on Earth." Therefore, many people simply want the experience to be as close to the Sacred as possible. In the modern American Catholic Church, one can find themselves in a church built less than a decade ago, lacking stained glass, statues, icons, tile, confessionals, pillars, incense, traditional music, or any other traditional features that once created the "setting" of the Mass. I would argue that Catholicism is the SINGLE christian "denomination" that can appeal to all of the human senses, and yet rarely do we find a Mass that partakes in the traditions that appeal to all the senses... except in the Usus Antiquior.
When the Motu Proprio in 2007 was published, many Bishops explained that it was not in fact a set of doors thrown open, signaling a resurgence in the celebration of the Extraordinary Form. Instead, they spoke of how "complicated" the rubrics were and how many parishes were not designed for "this type of Mass." They spoke in terms of complexity and a fear that many would seek to justify the means with an end. Ironically, this is in fact how many see the Ordinary Form nowadays in their parish. With liturgical abuse run rampant, theologically incorrect homilies, and protestant music run amok, it is no wonder that folks desire a form of the Mass that strives for the Sacred.
There is something to be said to the fact that whenever a parish offers the EF, families flock to it in droves. They flock to a Mass that isn't in our native language, that doesn't offer a "role" for throngs of the faithful, where the priest "doesn't face the people", and various other attacks that are often placed upon the EF. Its popularity comes from a desire for the Sacred. Bishops and priests would do well to learn from this, rather than fight against it. A perfect opportunity exists with the new missal translation. Things will change with its implementation. Bishops should seize that opportunity and reclaim the Sacred. Not for the people, not for popularity's sake, but for the fact that God is deserved of our attempt at creating the Sacred in our churches and he is deserved of sacred worship.
3:07 [Eastern Time]: The Mass is over... I hope that this was at least somewhat enjoyable for some folks. I believe the Mass re-airs on EWTN at 12midnight eastern time. Sorry I didn't do more commentary, but I kept getting wrapped up in watching the Mass. It really was beautiful to watch on TV, and I pray that it leads to the conversion of hearts and minds for those that may not fully understand the Mass in the usus antiquior.
2:55 [Eastern Time]: BLOG CELEBRITY SIGHTING!!! Can you spot them??
2:51 [Eastern Time]: "The supreme form of active participation in the Mass... reception of Holy Communion in a State of Grace."
2:45 [Eastern Time]:
2:32 [Eastern Time]:
2:27 [Eastern Time]: The Sacred music at this Mass is beautiful... of course. The Vestments are very beautiful, and fitting to this type of Mass. There is something about this Mass that is special, I have a feeling that it will be the soil upon which many good things come. Goodness do we need a little of that in our midst right now.
2:19 [Eastern Time]:
2:16 [Eastern Time]: Awesome explanation of the history of the Chalice being used. 2:11 [Eastern Time]:
"So suffering and death can do nothing more than bring us to the Mercy of the Father." "Peter, impulsive as always..." - AWESOME! "Peter would still have to learn... to follow Christ, one must let go of everything that the world considers... valuable." "To Christ, one must surrender everything, and become obedient." "The image of Christ's obedience is His Sacred Heart." "At Mass we offer ourselves in Union with Christ to the Father." "Suffering then... is at the heart of personal holiness...Do not be dismayed that there are many in the Church that do not know this point." "If someone asked why you go to Mass, tell them it was about obedience."
1:52 [Eastern Time]: It is Sermon Time:
1:43 [Eastern Time]: "...and upon this rock I will build My Church."
1:43 [Eastern Time]:
1:30 [Eastern Time]: If you dont have EWTN you can watch it live here: http://www.ewtn.com/audiovideo/index.asp
1:15 [Eastern Time]: I decided to Live Blog the Pontifical Mass at the Basilica since just about every east coast blogger is there... and well I am not.
For those that want to witness the Extraordinary Form of the Mass, but cant make it to a church that celebrates it, or if you would like to LEARN about it via a "play by play" - the Pontifical Mass at the Basilica of the National Cathedral is on EWTN right now.
As I am watching, the priests giving commentary said something vital to our understanding of the Mass. They were explaining how viewers not familiar with the Mass in the usus antiquior might be confused about all the extravagant and complex rituals that occur in the older Mass. The striking and important comment that they made about it was:
We have to remember that none of this [the rituals at Mass] is about us, but the Mass is all about God.
The Q Continuum [A blog that I should not be linking to, since we are facing off in the 4th Annual Cannonball Catholic Awards] has posted an EXCELLENT primer or reflection on what to "look for" at Mass in the Extraordinary Form.
For those that don't know, Mass in the usus antiquior will take place at the Basilica of the National Shrine this weekend. Since a lot of Bloggers will be there, and a lot of folks who read blogs but that have never been to an EF Mass will be attending, The Q.C. prepared this primer:
As I said, I shouldn't even be linking this :), but it is a really nice and succinct way at looking at the older form of the Mass, especially for those that may not be familiar with the usus antiquior. It is also a good instructional for those of us that find ourselves sometimes distracted at Mass - it gives us something to think about in terms of why we do what we do at Mass.
If you live near Detroit and want to learn chant... then you are in luck this Saturday. (H/T: Musings of a Pertinacious Papist):
The second Chant Workshop: The Modes
with Wassim Sarweh
(Organist and Choir Director at St. Josaphat,Detroit)
Saturday, March 20, 2010
9:00 a.m. to 4:00 p.m.
St. Joseph Church Hall,1828 Jay St.,Detroit
No experience necessary! Open to anyone interested in chant in any way, from amateur singers and/or curious observers to choir masters and/or professional musicians
Topics include:
The 8 modes of Gregorian Chant
Understanding rhythms
Brief history
Singing/conducting chant
Understanding the many methods of chant
And more...
Materials will be provided
2:00 p.m. Private sung mass in the Extraordinary Form at St. Joseph Church
Registration: $30 (includes simple lunch); $15 students
According to: Summorum Pontificum Alaska; there will by a Mass in the usus antiquior in Anchorage on March 6, 2010 at 7:30pm. The Mass will be said at the Holy Family Cathedral.
The TLM community in Anchorage is trying to make this a regular, or semi-regular occurrence so please support them if you can! This weekend is also the start of the Iditarod so you have two great reasons to venture to Anchorage this weekend!
So the Cathol-og-osphere is ALL a-buzz with Vatican Rumors!!
There are two major ones, swirling about. One involves an "announcement" or "surprise" that the Holy Father will be announcing during Holy Week. [The original source for this is: Sector Catolico (A Spanish Blog)] There is a lot of speculation about what it might be [My comments in red]:
A Holy Week Mass either Ad Orientem or in the usus antiquior [This would make a very strong statement regarding the "reform of the reform."]
The removal of the indult for Communion "in the hand" [This too would make a very important statement regarding the liturgy, Mass, and what the "reform of the reform" really means.]
The return of the Sedia Gestatoria, some Papal vesture, or other traditional "item. [Although these are great in their own right, this would be somewhat of a let-down in comparison to the other "possibilities."]
The announcement of some advancement in the causes of Pope Pius XII or Pope John Paul II. [There are those that weigh in heavily on these possibilities - I wonder if a Saintly causes would be addressed during Holy Week?]
Now these aren't the only possibilities but they seem the most "favored." Now to show you that this isn't just random "Catholic" gossip you can read this same story at the MAJOR blogs below:
So for those of you that follow this blog somewhat regularly, you might know that we are traveling 4000+ miles in the next few days, and have the opportunity to have our first child baptized with our family and friends back in Michigan. You may also know that the Baptism will take place in the older rite, the usus antiquior, or Extraordinary Form. The Church where we will be having the Baptism and attending Mass (Our daughters first) will also be in the usus antiquior.
Where the Baptism will take place is in a church that is over a 100 years old. What is fascinating about all of this is that I was told today that my Great Aunt was baptized in that very church over 80 years ago.
This is why our Traditions in the faith are so important. This link will span 4 generations, 4 families, 80+ years, thousands of days, - but only 1 church, 1 Sacrament, and 1 Form. This is what Universal is SUPPOSED TO MEAN! There is an importance to commonality and universality that is important to our Faith, and to our humanity. There is a reason people dress alike, talk alike, and generally conform to one another when they are in some proximity (whether geographic, emotional, or spiritual) with one another. Such universality bonds us to other humans. Why do we possess the emotion of sentimentalism? Why do we cry when aged loved ones die? Because who we are is born out of who they WERE. A word that many people are fond of is CONTINUITY, and I am likewise fond of it.
Christ's death on the Cross is not simply an ancient event, but at Pope Benedict explains it is a "once FOR ALL" event. Meaning, that it was done and is done constantly throughout time. His love for us is never-ending there is a continuity to the past with our Faith because God made his gift unceasing and therefore it is the PERFECT SACRIFICE even today, thousands of years later.
So why are we so desirous of CHANGING? Are we really so short sited that our personal comfort and enjoyment trumps our desire and innate longing for our past? Are protestant praise and worship songs really necessary for the one hour a week that many give back to the God that gave us everything?
I understand why people are more comfortable at Modern Rite churches. I even get why some of the liturgical practices have developed in the past 40 years. I also understand why people prefer the vernacular. Yet... why must the form change continually? Why must we destroy continuity of the past and refuse to replace it with ANY continuity, even that of a modern quality? If we come from our families past, and one day are intended to do the same for our children; what happens when we break that chain? They are not longer linked to us... and the past which created us. While this may be OK for some, the question that is not often asked is this:
When we destroy the continuity of our Faith and our Past, are we destroying a part of who we are?
So while many are more "comfortable" in the modern I look to the Traditional. I'll admit... it isn't an every week thing. [Mostly because I live in Alaska and the closest usus antiquior celebration is 4 hours away.] The Tradition in our Faith is what has made our Faith what it is. Without that tradition our faith would be malleable and weak. In fact, there would be no continuity or universality at all.
In a few days time I will celebrate that continuity - and when I look to the Cross, when I receive the Body of Christ, and when my daughter's original sin is wiped clean I will think of the tie that binds us all together - Christ. For it is HE that links us all and gives us the opportunity to live with him forever and ever with all of those that have gone before us and laid the path upon which we walk.
Parish after parish strives to get kids involved in the Faith. Brian recently posted on the fact that children are the future of our Faith. We also want our children to love and grow in love of God, His Church, and His Faith. But how do we best accomplish that?
I know that many parishes struggle with Mass attendance and so they employ the LIFE TEEN Mass. [I don't think this is the time of place to discuss Life Teen specifically.] Does that make sense? Should we ALTER what we do... in our Faith, so that teens will be "interested"? How do we best make Mass RELEVANT? Do we "modernize" it, do we "spice it up"? What does this then say ABOUT our faith?
The Curt Jester posted on his Twitter page a VERY interesting blog post from another blog about another idea... one that I particularly could work - if done correctly of course. Maybe the key is to go BACK to the traditional and implement the "Triden-TEEN Mass."
Last week I took my teenage daughter to a special Mass which I hoped she would find especially appealing. It included inspiring worship music, elaborate visual stimulation and inspired preaching. And afterward, when I asked her what she thought, she enthusiastically told me that she liked it. Here is a description of this “teen-friendly” Mass from the parish’s website: A Solemn High Mass in the Extraordinary Form for the Feast of the Purification (Candlemas) with a blessing of the Candles and Procession with polyphonic propers composed by William Byrd, and the Ordinary from his Mass for Four Voices, sung by Chantry. Now I admit that I am not an “Old Mass-only” Catholic. Nor do I think the Mass needs to be in Latin; I prefer the vernacular, truth be told. However, I can’t help but marvel at the fact that we have spent countless hours and enormous amounts of energy over the past 40 years trying to create a Mass that is “relevant” and engaging to our teens, when perhaps it was collecting mothballs in the closet the whole time?
Maybe the MASS is already RELEVANT and we have been making it IRRELEVANT?
Traditional Parishes of the Roman ChurchThis aims to be a complete directory of all personal parishes in the Catholic world, dedicated to the Traditional Latin Mass.Please email the webmaster at contact@traditionalparishes.net to suggest additions to the website.
It will be interesting to watch how this site grows.
