Showing posts with label Mass. Show all posts
Showing posts with label Mass. Show all posts
Sunday, March 24, 2013
Monday, December 31, 2012
"That's not my spirituality", the Mass and Life Issues.
Written last year (2011) for a class called "Ministry of Social Justice"
Spirituality is the concrete manner of living out one’s faith in Christ. Being ordered to Christ, it draws on - in different ways and to different degrees - the three transcendentals; namely, Goodness, Beauty and Truth. These find expressions through the living of the evangelical counsels of Poverty, Chastity and Obedience.
Each person is drawn in a particular way to serve God and neighbour and, in justice, called to render to both what is due to them. Now, the most fundamental right of God is to be worshiped, and loved above all else. The most fundamental right of the human being is life from conception until natural death. The right of God to be worshiped and loved is ultimately inherent. The right to life is contingent only on conception; that is to say, creation as a human being. The two biggest justice issues facing us today, and always, then, are the right-worship of God and the respect for human life at all its stages. We will look, briefly, at the main injustices that ‘spirituality’ is used to excuse and how an appropriate understanding of spirituality can be used to combat injustice in these two areas. We will therefore discover that, although spirituality may be used to excuse a lack of interest in these justice issues, there are some issues which, as a matter of justice, it is impossible for a Christian not to have participate in.
Although there are many ways of expressing personal devotion to God, the public worship of the Church is something given to us by God, through Her (that is, the Church), to be expressed as laid down in the rubrics of the given Rite. For the Latin Rite of the Church, the Holy Liturgy takes two forms, the forma ordinaria and the forma extraordinaria. Although some are drawn to the beauty or the Extraordinary Form of the Latin Rite, for the purposes of this reflection, we will look at the Ordinary Form of the Mass because it is by far the most attended form of the Mass in Australia.
It seems that many people interpreted the Liturgy implemented by Pope Paul VI, wittingly or unwittingly, in terms of what some have called the ‘Spirit of Vatican II’, or in a hermeneutic of rupture. In doing so, they come to insist that it is what makes people feel good which ought to guide the liturgy. At the extreme end of this, we see evidence of so-called ‘Clown Masses’, or Masses where the Celebrant is sitting on the floor in front of a coffee table to ‘celebrate Mass.’ In the less extreme, there are parishes in this archdiocese which substitute one of the four (at the time of writing) provided Acclamations of Faith, or the Sanctus, or other parts of the Mass with other verses or hymns or songs that are - arbitrarily - deemed ‘more appropriate.’ In justice, the rule “Say the Black, Do the Red” ought to be followed.
That is not to say that in all cases, the words to be said by the Priest cannot be changed as a pastoral consideration. However, this ought only be done where the rubrics provide, namely, where it is written “in these or similar words.” In cases where it is pastorally prudent, the expression of the faith of the community is allowed at these time during the Sacrifice of the Mass. Moreover, the Mass itself can have “legitimate variations and adaptations” according to the needs of “different groups... provided that the substantial unity of the Roman rite is preserved.” (Sacrosanctum Concillium 38) This same paragraph, however, continues to assume that the rubrics will be followed, for it says that these adaptations “... should be borne in mind when drawing up the rites and devising rubrics.” (Ibid.) In short, the expression of a group’s spirituality can be expressed either when the rite which they celebrate is being drawn up, or when the rubrics allow. To change the parts of the Mass, however, where there is no scope in that rite to do so, is a grave injustice against God because correct worship, as expressed by the Church, is due to Him at all times. This, then, is not something a Christian can choose to have an interest in; it is not a matter of interest. Therefore, in the worship of God, it is imperative that every Christian worships God in the way that He has laid down through His Church.
In the same way, interest in what is often called the ‘pro-life issue’ is not something that can be a matter of interest for Christians. As with Liturgy, the various expressions of involvement in the promotion of life may vary between individuals, groups or peoples; nonetheless, there are boundaries to this. No Christian can ever choose to be anti-life because Christ Himself is the Life (Cf Jn 14:6). The difference, however, between acting justly towards God where it is most called for, by His very Nature, and acting justly towards men where it is called for by their very nature is this: the Church has not given us clear, solid manner to act justly in the cause of Life. There are no rubrics for protecting Life from unjust Death.
As an aside, I have chosen to capitalise Life and Death here because I am referring both to the natural and super-natural realities that these terms can be used to refer to. Although it could be said there a rubrics for protecting supernatural life from supernatural death, this is only true in regards to the Sacraments. While these create and sustain supernatural life within us, such life can easily be lost through human actions which are not subject to rubrics.
The way one is involved in protecting Life will depend very much on one’s spirituality. For example, if one is drawn primarily toward the transcendental Truth, one might be called to defend life through writing or speaking out against injustices against Life such as abortion, adultery, the degrading of Holy Matrimony, or euthanasia. If one is drawn to Goodness, one might seek to counsel those in danger of Death or those promoting what Blessed John Paul II called the Culture of Death. This might be done through sidewalk counselling, pastoral care for the aged, disabled or otherwise disadvantaged; it might be done through running retreats like Rachel’s Vineyard or supporting Rachel’s House of Hope. For those drawn to beauty, it might consist activity in for the promotion of Life might take the form of promoting beautiful Liturgy, designing pamphlets containing information about programs such as those mentioned above. It is rare, indeed if it happens at all, that one is drawn only to one of the transcendentals. Therefore, it is likely that one will be involved in the promotion of the Culture of Life in a number of different ways or, at least, in a way that combines the elements mentioned here above. However, the very nature of the human being demands that Life is respected in both its natural and supernatural forms.
It can be seen that in at least some justice issues, interest therein matters not. In the two areas that are most often subject to unjust behaviours, it can be seen that there is room for expressions of spirituality, but no scope for ignoring the issues. That is to say, God always deserves to be worshiped according to the norms laid down by Holy Mother Church; and Life, both natural and supernatural, is always due to all humans at all times by their nature and the gratuitous gift of God.
Spirituality is the concrete manner of living out one’s faith in Christ. Being ordered to Christ, it draws on - in different ways and to different degrees - the three transcendentals; namely, Goodness, Beauty and Truth. These find expressions through the living of the evangelical counsels of Poverty, Chastity and Obedience.
Each person is drawn in a particular way to serve God and neighbour and, in justice, called to render to both what is due to them. Now, the most fundamental right of God is to be worshiped, and loved above all else. The most fundamental right of the human being is life from conception until natural death. The right of God to be worshiped and loved is ultimately inherent. The right to life is contingent only on conception; that is to say, creation as a human being. The two biggest justice issues facing us today, and always, then, are the right-worship of God and the respect for human life at all its stages. We will look, briefly, at the main injustices that ‘spirituality’ is used to excuse and how an appropriate understanding of spirituality can be used to combat injustice in these two areas. We will therefore discover that, although spirituality may be used to excuse a lack of interest in these justice issues, there are some issues which, as a matter of justice, it is impossible for a Christian not to have participate in.
Although there are many ways of expressing personal devotion to God, the public worship of the Church is something given to us by God, through Her (that is, the Church), to be expressed as laid down in the rubrics of the given Rite. For the Latin Rite of the Church, the Holy Liturgy takes two forms, the forma ordinaria and the forma extraordinaria. Although some are drawn to the beauty or the Extraordinary Form of the Latin Rite, for the purposes of this reflection, we will look at the Ordinary Form of the Mass because it is by far the most attended form of the Mass in Australia.
It seems that many people interpreted the Liturgy implemented by Pope Paul VI, wittingly or unwittingly, in terms of what some have called the ‘Spirit of Vatican II’, or in a hermeneutic of rupture. In doing so, they come to insist that it is what makes people feel good which ought to guide the liturgy. At the extreme end of this, we see evidence of so-called ‘Clown Masses’, or Masses where the Celebrant is sitting on the floor in front of a coffee table to ‘celebrate Mass.’ In the less extreme, there are parishes in this archdiocese which substitute one of the four (at the time of writing) provided Acclamations of Faith, or the Sanctus, or other parts of the Mass with other verses or hymns or songs that are - arbitrarily - deemed ‘more appropriate.’ In justice, the rule “Say the Black, Do the Red” ought to be followed.
That is not to say that in all cases, the words to be said by the Priest cannot be changed as a pastoral consideration. However, this ought only be done where the rubrics provide, namely, where it is written “in these or similar words.” In cases where it is pastorally prudent, the expression of the faith of the community is allowed at these time during the Sacrifice of the Mass. Moreover, the Mass itself can have “legitimate variations and adaptations” according to the needs of “different groups... provided that the substantial unity of the Roman rite is preserved.” (Sacrosanctum Concillium 38) This same paragraph, however, continues to assume that the rubrics will be followed, for it says that these adaptations “... should be borne in mind when drawing up the rites and devising rubrics.” (Ibid.) In short, the expression of a group’s spirituality can be expressed either when the rite which they celebrate is being drawn up, or when the rubrics allow. To change the parts of the Mass, however, where there is no scope in that rite to do so, is a grave injustice against God because correct worship, as expressed by the Church, is due to Him at all times. This, then, is not something a Christian can choose to have an interest in; it is not a matter of interest. Therefore, in the worship of God, it is imperative that every Christian worships God in the way that He has laid down through His Church.
In the same way, interest in what is often called the ‘pro-life issue’ is not something that can be a matter of interest for Christians. As with Liturgy, the various expressions of involvement in the promotion of life may vary between individuals, groups or peoples; nonetheless, there are boundaries to this. No Christian can ever choose to be anti-life because Christ Himself is the Life (Cf Jn 14:6). The difference, however, between acting justly towards God where it is most called for, by His very Nature, and acting justly towards men where it is called for by their very nature is this: the Church has not given us clear, solid manner to act justly in the cause of Life. There are no rubrics for protecting Life from unjust Death.
As an aside, I have chosen to capitalise Life and Death here because I am referring both to the natural and super-natural realities that these terms can be used to refer to. Although it could be said there a rubrics for protecting supernatural life from supernatural death, this is only true in regards to the Sacraments. While these create and sustain supernatural life within us, such life can easily be lost through human actions which are not subject to rubrics.
The way one is involved in protecting Life will depend very much on one’s spirituality. For example, if one is drawn primarily toward the transcendental Truth, one might be called to defend life through writing or speaking out against injustices against Life such as abortion, adultery, the degrading of Holy Matrimony, or euthanasia. If one is drawn to Goodness, one might seek to counsel those in danger of Death or those promoting what Blessed John Paul II called the Culture of Death. This might be done through sidewalk counselling, pastoral care for the aged, disabled or otherwise disadvantaged; it might be done through running retreats like Rachel’s Vineyard or supporting Rachel’s House of Hope. For those drawn to beauty, it might consist activity in for the promotion of Life might take the form of promoting beautiful Liturgy, designing pamphlets containing information about programs such as those mentioned above. It is rare, indeed if it happens at all, that one is drawn only to one of the transcendentals. Therefore, it is likely that one will be involved in the promotion of the Culture of Life in a number of different ways or, at least, in a way that combines the elements mentioned here above. However, the very nature of the human being demands that Life is respected in both its natural and supernatural forms.
It can be seen that in at least some justice issues, interest therein matters not. In the two areas that are most often subject to unjust behaviours, it can be seen that there is room for expressions of spirituality, but no scope for ignoring the issues. That is to say, God always deserves to be worshiped according to the norms laid down by Holy Mother Church; and Life, both natural and supernatural, is always due to all humans at all times by their nature and the gratuitous gift of God.
Thursday, November 29, 2012
plea for reverence
As some of them are still aware, I still check out what the Tumblr Catholics are up to every now and then.
So, a shout out to all of you; you're all, always, in my prayers.
Scrolling down Jess' tumblog, I cam across this post from a convert who is in the RCIA program; her name is Olivia. I've just copy-pasted the Original Post here. Since all my block quotes are italicised, I have changed what Olivia had in italics to this font instead.
Please, please, please heed what she's saying. Please. For the love of God. No, really, for the Love of God Incarnate, under the form of Bread.
Other Tumblr Catholics you should check out:
So, a shout out to all of you; you're all, always, in my prayers.
Scrolling down Jess' tumblog, I cam across this post from a convert who is in the RCIA program; her name is Olivia. I've just copy-pasted the Original Post here. Since all my block quotes are italicised, I have changed what Olivia had in italics to this font instead.
Please, please, please heed what she's saying. Please. For the love of God. No, really, for the Love of God Incarnate, under the form of Bread.
[original post, here]I’ve been sitting here for a good 5 minutes trying to think of a good way to lead into what I want to talk about….I’ve come to the conclusion that there is no easy way to say this.
We, as a people, as a Catholic people, are irreverent towards the blessed Sacrament. We are irreverent towards JESUS. I know what you’re thinking. Olivia, you’re not even Catholic yet, what could you possibly know about the Eucharist.
Well I will tell you what I know. I know that Jesus IS the Eucharist. I know that when I wake up on Sunday morning (or any morning I get to go to Mass) I’m going to a celebration. I’m going to experience the meeting of Heaven and Earth. I’m going to witness the most intimate of all encounters with Christ. I’m going to be in the presence of Jesus Christ, my friend, my savior, my love, my Father, my everything.
What is it that people don’t understand? It is physically painful for me at Mass to watch SO MANY people casually walk through the communion line, casually receive the Eucharist, casually consume it, and casually walk back to their seats. RECEIVING THE EUCHARIST IS NOT SOMETHING TO BE DONE CASUALLY. Do you realize that when you walk in that procession you are walking towards the living God? The creator of you, of the universe? You are walking towards He who suffered for you. He who weeped for your soul. He who gave his life so you could live more abundantly?!
Please, my dear friends, I am begging you, think about that next time you go to Mass. It is not your priest saying to you “body of Christ” it is Jesus offering his body to you just as he offered it to the disciples at the Last Supper.
I fear for the day we answer for our irreverence Again I beg you, spend time contemplating the Real Presence. I pray that it is your prayer for the Eucharist to become as real to you as your priest standing before you. Realize my brothers and sisters that when you go into a Church you are in the literal presence of Jesus Christ.
Heavenly Father, who is an endless font of Mercy, look upon your people with compassion and love. Help all of us to become aware of the reality of the Eucharist and of your REAL PRESENCE. Help each one of us to grow in reverance towards your most Holy body and blood.
Other Tumblr Catholics you should check out:
- Callum @ Catholic Splash
- Niko @ Niko's Nature
- Q @ Intellect & Romance
- Phillip @ Grace & Caffeine
- Catholic Soul @ Totus Tuus
- All About Mary
- Jean @ Signum Crucis
Friday, October 12, 2012
PLENARY INDULGENCE FOR THE YEAR OF FAITH
From http://www.annusfidei.va
Vatican City, (VIS) - According to a decree made public today and signed by Cardinal Manuel Monteiro de Castro and Bishop Krzysztof Nykiel, respectively penitentiary major and regent of the Apostolic Penitentiary, Benedict XVI will grant faithful Plenary Indulgence for the occasion of the Year of Faith. The indulgence will be valid from the opening of the Year on 11 October 2012 until its end on 24 November 2013.So, MAKE USE OF THIS GIFT OF GOD'S MERCY.
"The day of the fiftieth anniversary of the solemn opening of Vatican Council II", the text reads, "the Supreme Pontiff Benedict XVI has decreed the beginning of a Year especially dedicated to the profession of the true faith and its correct interpretation, through the reading of - or better still the pious meditation upon - the Acts of the Council and the articles of the Catechism of the Catholic Church".
"Since the primary objective is to develop sanctity of life to the highest degree possible on this earth, and thus to attain the most sublime level of pureness of soul, immense benefit may be derived from the great gift of Indulgences which, by virtue of the power conferred upon her by Christ, the Church offers to everyone who, following the due norms, undertakes the special prescripts to obtain them".
"During the Year of Faith, which will last from 11 October 2012 to 24 November 2013, Plenary Indulgence for the temporal punishment of sins, imparted by the mercy of God and applicable also to the souls of deceased faithful, may be obtained by all faithful who, truly penitent, take Sacramental Confession and the Eucharist and pray in accordance with the intentions of the Supreme Pontiff.
"(A) Each time they attend at least three sermons during the Holy Missions, or at least three lessons on the Acts of the Council or the articles of the Catechism of the Catholic Church, in church or any other suitable location.
"(B) Each time they visit, in the course of a pilgrimage, a papal basilica, a Christian catacomb, a cathedral church or a holy site designated by the local ordinary for the Year of Faith (for example, minor basilicas and shrines dedicated to the Blessed Virgin Mary, the Holy Apostles or patron saints), and there participate in a sacred celebration, or at least remain for a congruous period of time in prayer and pious meditation, concluding with the recitation of the Our Father, the Profession of Faith in any legitimate form, and invocations to the Blessed Virgin Mary and, depending on the circumstances, to the Holy Apostles and patron saints.
"(C) Each time that, on the days designated by the local ordinary for the Year of Faith, ... in any sacred place, they participate in a solemn celebration of the Eucharist or the Liturgy of the Hours, adding thereto the Profession of Faith in any legitimate form.
"(D) On any day they chose, during the Year of Faith, if they make a pious visit to the baptistery, or other place in which they received the Sacrament of Baptism, and there renew their baptismal promises in any legitimate form.
"Diocesan or eparchal bishops, and those who enjoy the same status in law, on the most appropriate day during that period or on the occasion of the main celebrations, ... may impart the papal blessing with the Plenary Indulgence".
The document concludes by recalling how faithful who, due to illness or other legitimate cause, are unable to leave their place of adobe, may still obtain Plenary Indulgence "if, united in spirit and thought with other faithful, and especially at the times when the words of the Supreme Pontiff and diocesan bishops are transmitted by television or radio, they recite ... the Our Father, the Profession of Faith in any legitimate form, and other prayers that concord with the objectives of the Year of Faith, offering up the suffering and discomfort of their lives".
Saturday, August 4, 2012
Metaphor
 |
| http://dictionary.reference.com/browse/metaphor?s=t&ld=1089 |
"Truly, truly, I say to you, he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh."
The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?"
So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him. As the living Father sent me, and I live because of the Father, so he who eats me will live because of me. This is the bread which came down from heaven, not such as the fathers ate and died; he who eats this bread will live for ever." This he said in the synagogue, as he taught at Caper'na-um. Many of his disciples, when they heard it, said, "This is a hard saying; who can listen to it?" But Jesus, knowing in himself that his disciples murmured at it, said to them, "Do you take offense at this? Then what if you were to see the Son of man ascending where he was before?"Obviously, Jesus is speaking metaphorically. That's why He says "Truly, truly;" twice.
I mean, He was clearly mucking around and everyone knew it. That's why they "disputed among themselves," and said, "This is a hard saying; who can listen to is?"
Indeed! Who can listen to this outrageous statement that Jesus is "the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is [Jesus'] flesh?"
Here's the thing, all snark aside: Jesus was serious and not speaking in metaphor when He said that "unless you eat the flesh of the Son of man and drink his blood, you have no life in you," and everyone around him knew it. When Jesus says that He is the Vine (John 15), no one asks how He could be a plant; when He says that He is the Door by which the sheep enter (John 10), no one asked how He could be made of wood.
No, instead, they wondered how a fellow Jew could command that they drink blood when God, through Noah, commands them the exact opposite (Gen 9:3-6)
"Every moving thing that lives shall be food for you; and as I gave you the green plants, I give you everything. Only you shall not eat flesh with its life, that is, its blood. For your lifeblood I will surely require a reckoning; of every beast I will require it and of man; of every man's brother I will require the life of man.Whoever sheds the blood of man, by man shall his blood be shed; for God made man in his own image.Do you think Christ, who willed all to be saved (cf 2 Pet 3:9; 1 Tim 2:3-4) would let a whole bunch of people just walk away from Him, whose name is the only one "under heaven given among men by which we must be saved?"
It is an utterly outrageous thing to say that we must eat the flesh of a Man in order to live "because of [Him]." What makes this even more outrageous is that this Man is God. Surely no where else in the history of world religions has a a religion's founder and very God (or god) commanded that their followers eat their flesh!
Yet, the earliest theologian of Christianity, Saint Paul, clearly states in 1 Corinthians 11 that
For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes.Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord.Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.Not only then, did those around Him know that Jesus was not speaking in metaphor, but His earliest followers figured it out, too. Similarly, a host of Church Fathers believed that Jesus was being serious when He said it.
Now, if Jesus wasn't speaking metaphorically and He really does want all men to be saved, then He must have left a way for us to eat His Body and drink His Blood.
There must be some historical link between Sts Paul, Peter, James, John and the other 'apostolic men' (that is to say, men both who were Apostles and who were around at the same time as them) and now. This historical link must be more than superficial and it must contain the ability to 'confect' Jesus' body and blood.
Where can this be found?
Eucharist in Scripture http://www.therealpresence.org/eucharst/scrip/a6.html
RSV Bible translations http://www.antioch.com.sg/cgi-bin/bible.pl
Saturday, June 9, 2012
Flags
I'm really not sure what I think about having the national flag in a Chapel / Church... particularly in the Sanctuary.
Like, to be honest, I'm not entirely comfortable with the Vatican Flag being in the Sanctuary.
Perhaps, as in maybe, have the Vatican flag at the back of the Church.
But your national flag? I really don't know.
It's a good reminder to pray for your country, I guess.
But, like, countries rise and fall.
Only the Body of Christ lives and reigns forever.
Christus vincit, Christus regnat, Christus imperat!
Then again, maybe it only grates against me because it's not something I often see in li'l Australia.
\
Like, to be honest, I'm not entirely comfortable with the Vatican Flag being in the Sanctuary.
Perhaps, as in maybe, have the Vatican flag at the back of the Church.
But your national flag? I really don't know.
It's a good reminder to pray for your country, I guess.
But, like, countries rise and fall.
Only the Body of Christ lives and reigns forever.
Christus vincit, Christus regnat, Christus imperat!
Then again, maybe it only grates against me because it's not something I often see in li'l Australia.
\
Saturday, September 3, 2011
We Are
Up loaded onto youtube by DefendUsInBattle.
I think this is the same as who comments regularly on blogs I read,
namely 'Joe@DefendUsInBattle'.
We Are Catholic.
It isn't something we 'do', it is who WE ARE.
We are something positive, wonderful, and special.
We are loyal to the Church, to the Pope, our tradition, and our God.
Sunday, June 12, 2011
Formation of Lectors
Last night's Mass was, unfortunately, not the Vigil Mass for Pentecost, but a Mass of Pentecost Day without the Sequence. That's fine.
What was more unfortunate was the obvious lack of formation for the Lector. Please note that I am not decrying her, or her reading but using this as an example for why Lectors must recieve proper formation. Or, at the very least, they must practice in front of someone who has been formed and who has clear knowledge of the meaning and pronounciation of the words.
An excerpt from text of the First Reading for today's Mass:
These two mangalings showed, more than the others, that she had not practiced and did not know the meaning of the passage.
At the best of times, it is difficult to proclaim the Readings: when you have not read the passage before, it is often a reading and not a proclaimation. When you do not understand what you are reading, it is that much harder.
One upon a time, the Latin Rite had a Order [as in Holy Orders] called the Subdiaconate. According to the Catholic Encyclopedia:
His role was similar to modern forma ordinaria Acolyte and, had to have formation before having recieved the Order, and taken his duties. He was also olbliged (under the 1917 Code of Canon Law) to pray all the Canonical Hours.
The Motu Proprio of Pope Paul VI Ministeria Quaedam that became effective of January 1st, 1973 split the role of the subdiaconate into two ministries. Since ministries are open to lay people, these roles were no longer restricted to those hoping to recieve Holy Orders.
Interestingly,
To any reader with information on when women were allowed to start proclaiming the readings, please share this informaiton in the comment box below. References to specific documents would be great.
What was more unfortunate was the obvious lack of formation for the Lector. Please note that I am not decrying her, or her reading but using this as an example for why Lectors must recieve proper formation. Or, at the very least, they must practice in front of someone who has been formed and who has clear knowledge of the meaning and pronounciation of the words.
An excerpt from text of the First Reading for today's Mass:
'Surely,' they said, 'all thses men speaking are Galileans? How doesit happen that each of us hears them in his own native language? Parthians, Medes and Elamites; people from Mesopotamia, Judaea and Cappadocia, Pontious and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya round Cyrene; as well as visitors from Rome - Jews and proselytes alike - Cretans and Arabs; we hear them all preaching in our own language about the marvels of God.'Last night, I listened to it as it was rendered (by someone who speaks english fluently and whose accent is Australian) as:
'Surely,' they said, 'all thses men speaking are Galileos? How doesit happen that each of us hears them in his own native language? Partyians, Meds and Eel-lam-ites; people from Meso-pota-mia, Judaea and Kappadotchia, Ponus and Asia, Fi-yi-ga and Pam-py-la, Egypt and the parts of Lib-ya round Kine; as well as visitors from Rome - Jews and pro-styles alike - Creations and Ara-bins; we hear them all preaching in our own language around the morals of God.'Granted, these are somewhat difficult place names, but what struck me was Creations (usually, if it's mangled, it comes out as cretins) and around the morals of God.
These two mangalings showed, more than the others, that she had not practiced and did not know the meaning of the passage.
At the best of times, it is difficult to proclaim the Readings: when you have not read the passage before, it is often a reading and not a proclaimation. When you do not understand what you are reading, it is that much harder.
One upon a time, the Latin Rite had a Order [as in Holy Orders] called the Subdiaconate. According to the Catholic Encyclopedia:
"The duties of a subdeacon are to serve the deacon at Mass; to prepare the bread and wine and sacred vessels for the Holy Sacrifice; to present the chalice and paten at the Offertory, and pour water into the wine for the Eucharist; to chant the Epistles solemnly; to wash the sacred linen."
His role was similar to modern forma ordinaria Acolyte and, had to have formation before having recieved the Order, and taken his duties. He was also olbliged (under the 1917 Code of Canon Law) to pray all the Canonical Hours.
The Motu Proprio of Pope Paul VI Ministeria Quaedam that became effective of January 1st, 1973 split the role of the subdiaconate into two ministries. Since ministries are open to lay people, these roles were no longer restricted to those hoping to recieve Holy Orders.
3. Two ministries, adapted to present-day needs, are to be preserved in the whole Latin Church, namely, those of reader [lector] and acolyte. The functions heretofore assigned to the subdeacon are entrusted to the reader [lector] and the acolyte; consequently, the major order of subdiaconate no longer exists in the Latin Church. There is, however, no reason why the acolyte cannot be called a subdeacon in some places, at the discretion of the conference of bishops.
4. The reader [lector] is appointed for a function proper to him, that of reading the word of God in the liturgical assembly. Accordingly, he is to proclaim the readings from sacred Scripture, except for the gospel in the Mass and other sacred celebrations; he is to recite the psalm between the readings when there is no psalmist; he is to present the intentions for the general intercessions in the absence of a deacon or cantor; he is to direct the singing and the participation by the faithful; he is to instruct the faithful for the worthy reception of the sacraments. He may also, insofar as may be necessary, take care of preparing other faithful who are appointed on a temporary basis to read the Scriptures in liturgical celebrations. That he may more fittingly and perfectly fulfill these functions, he is to meditate assiduously on sacred Scripture. [He has to know what he's saying, what it means. Moreover, he has to meditate assiduously on, not just the Readings that he is to proclaim that week, but on the whole of sacred Scripture.]
***
Interestingly,
7. In accordance with the ancient tradition of the Church, institution to the ministries of reader [lector] and acolyte is reserved to men.
To any reader with information on when women were allowed to start proclaiming the readings, please share this informaiton in the comment box below. References to specific documents would be great.
PARTAY!!!
Come and Celebrate
The Birthday of
The One, Holy, Catholic and Apostolic Church
In grand style at
The Upper Room
followed by a Street Party
in Jerusalem
The Upper Room
followed by a Street Party
in Jerusalem
As this is too far away for most people, alternative arrangements have been made at your local Catholic Parish, including a foretaste of the Heavenly Banquet called The Holy Sacrafice of the Mass. See your local Parish for details.
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| And there appeared to them tongues as of fire, distributed and resting on each one of them. |
Friday, June 3, 2011
Weekend Reading
This post is for a friend of mine. I think that she should follow this link and read the whole article. Of course, the rest of you can do that too and even, perhaps, ought to.
Here's a few lines before you do that though.
Read all of it at the National Catholic Register: Why I Love My Ugly Little Liturgy
Here's a few lines before you do that though.
There is a case to be made for spending some time with ugliness. Specifically, ugliness at Mass.
You really don’t have to seek it out. Unless you’re cloistered, sooner or later you will find yourself in a parish that just doesn’t get it — doesn’t get beauty, doesn’t want it, chases it out with a stick every Sunday.
...
The whole production, from the opening joke — I mean, the Introductory Rites — to the last hurrah — I mean, Final Blessing — will seem designed to irritate, to offend, and to cause you grief and pain. And you know what? This is your big opportunity. You can either clench your teeth, wrap your scapulars around your ears to block out the tambourines, and hightail it out of there as soon as you can . . .
Or you can think to yourself, “Christ is here. And if he can stand it, then so can I.”
Read all of it at the National Catholic Register: Why I Love My Ugly Little Liturgy
Sunday, May 29, 2011
That your joy may be complete...
I was doing some preparation for today's Mass when I stumbled upone this quote from St Fancis de Sales:
“The one has great need and capacity to receive, the other great abundance and inclination to bestow. Nothing is more suited to indigence than affluence; and the kinder affluence is, the stronger its inclination to give. The more needy indigence is, the more eager it is to be satiated. The meeting then, of affluence and indigence is sweet and happy; and we could scarcely say which should enjoy the more contentment, abundance to be communicated, or deficiency to be filled, had not our Lord told us that it is a more blessed thing to give than to receive.”
— St. Francis de Sales
Just imagine the joy that fills your heart when you recieve Our Lord after having prepared well for doing so. This joy is nothing compared to the great joy that we will recieve upon entering His presence; this joy, again, is small compared to the joy He has in giving Himself to you, to us; to me.
As my Parish Priest constantly reiterates: "If He could give you more than Himself, He would; but He can't becuase He's infinite and you can't get more than infintie."
Saturday, May 21, 2011
Left Behind
BREAKING NEWS: THE RAPTURE HAS HAPPENED AND ALL PRACTICING CATHOLICS HAVE BEEN LEFT BEHIND
Earth, 8pm, Saturday May 21st
Exclusive report by Left-Behind-Catholic-Blogger Kelly Clark.
In an exclusive on the 'phone interview, this Catholic Blogger had the chance to speak with one of her judges-to-be and friend-when-he-was-on-earth, Thomas.
According to Tom, "the coverage here [in Heaven] is better. There were some rooms in my house back there where there was no coverage at all, so it's got that going for it."
When asked how it felt to know that he'd soon be judging me, Tom replied, that "they told all of us not to read the news papers so that our opinion wouldn't be biased," but it appears the Powers at Be do not seem to consider telephone conversations to be a bias-provoking mechanism.
It seems that Baptised Catholics who no longer attend regular Sunday Mass and the agnostics are among the Saved, though no practicing Catholic is reported to be among the 144,000.
"For those left behind, the apocolypse has just begun."
Sunday, April 17, 2011
Weird Backwards Cult.
Link here to a comment that I fully agree with on Fr Z's What Does the Prayer Really Say?
I went to and EF Mass today.
thatisall.
I went to and EF Mass today.
thatisall.
