Category Archives: Liturgy

Using Electronic Devices in the Liturgy

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Recently, the bishops in New Zealand issued a letter stating that iPads and other electronic tablets are not to be used to replace the Roman Missal in the celebration of the Mass. Over the last couple days, it’s received some attention from blogs like Thomas McDonald’s God and the Machine and Deacon Greg Kandra’s The Deacon’s Bench.

Now, it’s very clear for those who know me or have read my blog for some time that I’m a computer geek. I make no attempt to hide this fact. I have an iPad and an Android smartphone, as well as several computers (including a classic Commodore 64). I follow trends in the tech world, and try to figure out how to use them to the Church’s advantage.

With my geek cred established, it might come as a surprise that I agree with the New Zealand bishops. Electronic devices, like iPads and smartphones have their place within the Church, and should receive wide use by people at all levels for the work of the Church, but the celebration of the Mass is one place where we should be reticent about bringing these forms of technology into play.

The written word is an important aspect of our worship, so much so that the books used for the celebration of the Mass should be high-quality, durable, and beautiful. There should be a permanence to the books used at the altar and ambo, because the words we speak at Mass are truly the Word of God. Words have power, and the Word of God spoken during the Mass have the power to make Christ present in the proclamation of the Scriptures and in His Real Presence through the Words of Institution.

The Word of God is permanent, existing for all eternity, and became incarnate through Our Lord taking on human flesh through the Blessed Virgin Mary. For this reason, it is fitting that the texts used for the celebration of the Mass be permanent and tangible through the use of books dedicated for the celebration of the Mass, and not transitory and intangible data on an iPad screen. So, for the purposes of celebrating Mass, I agree that electronic devices should not replace the Roman Missal.

I do believe there are places for electronic devices outside of the actual celebration of the liturgy. For at least 2 years now, I have used an iPad to display my homiletic notes while I preach the weekend homilies. I’ve found this to be a good use for the iPad, especially since it is a lot less wasteful than printing up the notes on paper – I’d estimate that I’ve saved well over 100 pieces of paper in that time. It also allows me to occasionally record the homily for later publication over the blog (as I did last weekend).

I also agree with Thomas McDonald that e-ink devices could easily replace the throw-away missals that nearly every parish uses. (Catholic publishers, like Our Sunday Visitor, Word Among Us or Magnificat, are you listening?) Instead, the parish buys a dedicated “plug server” and the required number of dedicated e-ink readers (think non-Fire Kindles). The server is connected to the Internet, and communicates with the readers over a dedicated wi-fi link.

When a parishioner picks up the e-ink reader, it connects to the server and grabs the entire text of the Mass. I especially like Thomas’ idea of having the hymns right in line. No more page flipping or announcing, “Please join in hymn #XXX.” Think of a custom-made worship aid at every Mass without the hassle. Just tell the server what hymns to add for the day, and it does the rest, including downloading the daily readings directly from the publisher. It would also eliminate the confusion that comes with the necessary separation of the ordinary and propers of the Mass in current missals.

So, Catholic publishers who might be willing to take this on, I’ll take 150 e-ink readers and a couple of the servers, but I’ll keep the Roman Missal and Lectionaries in the sanctuary.

Why I refuse to bless children at Communion

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I’ve been thinking more and more about my concerns around giving special blessings to children at Mass. There are a number of people here who are continuing to express concern because of my stance on not blessing children in the communion line. To be clear, this is a position taken not out of spite, but out of a respect for the liturgy and for the documents of the Second Vatican Council. In paragraph 22, Sacrosanctum Concilium states, “Therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority.” A priest does not have the authority to add a blessing to the liturgy for anyone, because a priest does not have the authority to add anything to the liturgy. It doesn’t matter if other priests go beyond their authority and do it in disobedience. In my mind, it is inappropriate, and I will not. Period.

Of course, people don’t like to hear that. They think it makes the kids feel “special” that they receive this blessing. (As an aside, I think the parents and grandparents get the warm-fuzzies more than the kids do.) Of course, they can’t be blamed. For 30+ years, they’ve been fed a mindset that the liturgy is malleable to whatever we want to do with it. Blessing for kids? Sure, we can add that right during Communion. Having kids come up for the homily and sit with the priest on the sanctuary steps? Sure, we can do that. Holding hands during the Our Father and running around the nave greeting people during the Sign of Peace? Absolutely! Whatever makes you feel good!

As I’ve studied more about the theology of the liturgy, I’ve come to the realization that this “feel good” approach is sending the wrong message about the liturgy. I’ve also become concerned that this has dangerously damaged their relationship with God, and they are blissfully unaware that any damage has been done. Instead of liturgy being the community focusing their minds and hearts on worship of God, it has become a social activity, focusing on ourselves. Now, we don’t come to liturgy to turn to God, but to ourselves. For this reason alone, I despise blessing children in the Communion line (and yes, I chose that strong language very carefully), and encourage other priests to stop immediately.

There’s another reason, more cultural, that should be of concern to these same parents and grandparents: the culture of entitlement. One of the arguments frequently given in defense of blessing children is, “They feel like they get something.” Yes, because we wouldn’t want our children to learn how to do something without getting something in return.

We live in a culture of entitlement, where a large percentage of the population expects to get something for nothing. There is a large population in the United States and other countries who believe that they are entitled to anything and everything their hearts desire without any commitment or work on their part. They should “get something” for just being there. Is that the message we want to give our children in the Church? I don’t, and firmly hope that parents and grandparents don’t want to send that message either. Unfortunately, this mindset that children need to “get something” at Communion time only enforces this idea.

Now, will stopping the blessings of children at Communion cure that? No, not on its own, but it’s a first step. It’s an opportunity for parents to teach children that there are some things you just have to wait for. Some things are so important that you have to get ready for them. Some things you may even have to work for. Receiving Holy Communion is one of those things. You have to wait until you’re old enough. You have to prepare to receive. It’s not something that is just given to you. One day you will be able to receive, and I hope that will be a joyful day, but you’ll need to wait until then.

Parents and grandparents, I beg you: work with me on this! Please don’t continue to argue about it. My decision is made, the issue is done. This is truly done in the best interest of your children and grandchildren, as well as for you. Use this opportunity to help the children to see how special and important receiving Our Lord in the Blessed Sacrament truly is. Help them to see that the liturgy is about worship of God, and not us getting something and feeling good. Then, when they can come forward to receive Holy Communion for the first time, they will truly understand what it means to be special enough to receive Our Lord.

Review of Sancta Missa Extraordinary Form Workshops

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During the week of May 9-13, I had the great privilege to attend an Extraordinary Form workshop offered by the Canons Regular of St. John Cantius. I had had a great desire to be trained in the Extraordinary Form of the Mass for some time. By a wonderful chance of scheduling, I was able to spend two weeks at the University of St. Mary of the Lake (also known as Mundelein Seminary) for a seminary classmate reunion retreat followed by the Extraordinary Form workshop across campus at the Cardinal Stritch Retreat House.

The workshop began at about Noon on Monday and went for about 96 hours of intense training and practice on the Extraordinary Form. When we weren’t training and practicing (and eating – the retreat house food was excellent!), we were also discussing how to celebrate the Sacraments of Matrimony, Baptism, and Extreme Unction according to the books in effect in 1962, as stipulated by the Motu Proprio Summorum Pontificum and reinforced by the recently released Instruction Universae Ecclesiae. By a wonderful coincidence, Universae Ecclesiae happened to be promulgated on Friday morning of the workshop, and we spent about an hour discussing the Instruction.

Upon arrival, we were given a stack of materials which included the textbook for the week “Mastering the Rubrics of the 1962 Missal”, a stack of information on the Extraordinary Form of the Mass and Sacraments, and an envelope full of material from the Coalition in Support of Ecclesia Dei. If you’ve been to an Extraordinary Form Mass and seen the softcover red booklets with the Ordinary of the Mass in Latin and English, you’re familiar with this Coalition. The Canons Regular also provided a selection of material from their bookstore for purchase, much of which was written or republished under their Biretta Press imprint.

A very beneficial part of the workshop was daily opportunities to attend Extraordinary Form Masses in choir, both Missa Lecta (Low Mass) and Missa Cantata (High Mass). The priests who sat in choir were placed along the side of the altar so that we could watch closely how the celebrant celebrated the Mass. I learned almost as much watching an experienced priest celebrate Mass as I did practicing on my own.

The members of the Canons Regular who trained us were very patient with us, especially when we would make silly mistakes (always a part of learning something new). My group of 3 had a seminarian brother of the Canons Regular to teach us. We went through the Mass small sections at a time with the brother demonstrating first, and then we would practice one at a time. He’d provide corrections, we’d repeat until we got it right, and so on. By Wednesday evening, we’d gone through the entire Low Mass in the individual sections. All day Thursday and Friday morning were spent putting it all together.

By the end of the week, I was so confident in my ability to celebrate the Extraordinary Form that I celebrated my first Extraordinary Form Mass at 7:00 AM Friday morning. Admittedly, that’s probably a bit rare, and maybe even a bit overconfident on my part. That first celebration of the Extraordinary Form of the Mass wasn’t perfect, but it was valid and licit. I went from a familiarity with the Mass that most of the laity have to able to celebrate in the course of a week.

For any priests who might be interested in attending this workshop in the future, I would say, “Do it!” It was worth the time, travel and money, and I highly recommend working with the Canons Regular to learn the Extraordinary Form. I would advise those priests interested to begin developing familiarity with the Extraordinary Form both through attending the Mass (if possible in your area) and through the Sancta Missa website and DVDs or the Priestly Fraternity of St. Peter DVDs. It also helps to work on your Latin pronunciation by praying the Breviary in Latin, if not offering the Ordinary Form in Latin on occasion. I’ve been able to do all that I’ve advised throughout my 3 years as a priest, and easily contributed to my ability to pick up the Extraordinary Form of the Mass as quickly as I did.

It truly was an excellent opportunity, and now I need to go “practice” by celebrating a private Extraordinary Form Mass.

 

New Translation Resources

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With the new English translation of the Roman Missal being promulgated for usage in little more than a year, resources for learning and using the translation are starting to pop up on the Internet, as well as pamphlets, brochures, and books. The USCCB has had an excellent resource site for some time which includes sample texts for the people’s parts and priest’s parts. If you’ve never taken the time to look at the new translation, I highly encourage spending time looking at the USCCB Roman Missal site.

Another site that I’ve recently become aware of is A New Translation for a New Roman Missal. Video interviews talk about the theology and process behind the translation, as well as the Scriptural basis to the texts of the Mass. Other videos show Msgr. Moroney, Executive Secretary of the Vox Clara Committee, reciting the four primary Eucharistic Prayers. All the videos are available on a DVD for offline viewing as part of parish adult education classes, but can be viewed via YouTube.

If you have any interest in the new translation, especially if you’ve never looked at the new texts, these two sites are worth spending a couple hours perusing.

Vigil for All Nascent Human Life – Saturday, November 27, 2010

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Our Holy Father, Pope Benedict XVI, has encouraged bishops to join him on Saturday, November 27, in holding vigils for all nascent human life on the upcoming eve of the First Sunday of Advent. For those, like me, who are unfamiliar with the word “nascent”: nascent life is life that is just coming into existence and beginning to display signs of future potential, what pro-lifers commonly call the unborn or preborn. I’ll be holding one of these vigils here in Malta, even with the busy Thanksgiving weekend, and I hope priests throughout the world will do the same in their parishes.

Introduction to the New Translation of the Roman Missal

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Tonight, as part of an ongoing adult education class, I spoke for about an hour and a half on the new translation of the Roman Missal which is coming down the pipe within the next year to year and a half. Hopefully, it’ll be a benefit to all my readers and doesn’t contain too many heresies.

Introduction to the New Translation of the Roman Missal

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“We are Church”? No!

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I’m just going to say it: we are not “the Church” (often said without the article in order to torture English grammar). The Church is the Body of Christ, and we are but members. To say “We are the Church” is to say that we are the completion of the Church, which we most definitely are not. We can say “We are part of the Church” and be accurate, as this allows for there to be more to the Church than just us. This distinction might not seem very important, even petty or clericalistic, but it does have real effects on how we worship God and how we view our relationship to Him.

Because of the distances involved in our diocese, we have three Chrism Masses in various locations. The Mass for this vicariate was yesterday evening, so I joined my brother priests and members of parishes from throughout this part of Montana for this holy and powerful liturgy. Or, at least it would have been powerful if the music wasn’t so poorly chosen.

In liturgy, Christ is the primary focus. This isn’t to say that the congregation is unimportant, far from it (“For where there are two or three gathered together in my name, there am I in the midst of them.“), but liturgy is about Jesus first and foremost. Sadly, the music last night didn’t focus on Christ, but on “we”. Just a couple of examples:

  • The opening hymn was “We are the Church” by Christopher Walker and Paule Freeburg. The refrain goes: “We are the Church, the Body of Christ. We are the Church,a people redeemed. We are the Church, anointed to serve God’s Holy People, the People of God.” The verses are all Jesus speaking to His “chosen people.”
  • The Song of Thanksgiving was “We Are Sent into the World” by Ricky Manalo, CSP. Once again the refrain is about us: “We are sent into the world to proclaim the reign of God. We give glory to the risen Christ among us. Though our eyes have not seen his face, we believe and we spread the story of our faith.” The verses continue the navel-gazing by talking about how we have been sent.

After repeated discussions on music in the liturgy, I’ve come up with a theory that if the the first person (I, we, us, etc.) shows up more in songs than titles for God, the saints or the angels, it’s a song that should not be sung during Mass. Look at the two hymns I mentioned above, and I hope you can see why these are not appropriate for the Sacrifice of the Mass: they focus on us, what we do and who we are. The Song of Thanksgiving is especially poorly chosen, (yes, the Song of Thanksgiving is a valid option following reception of the Eucharist). Instead of choosing a hymn that expresses our gratitude for receiving the Blessed Sacrament, which is the greatest gift that humanity has ever and will ever receive, we sing a song about how we’ve been “sent”. Yes, it’s important to realize that we are sent from every Mass to proclaim the Gospel message to the whole world, but do we really need a self-centered song to tell us that?

Another concern with the music chosen is that these so-called contemporary “hymns” are imposed on the Mass. The liturgy has a style of singing that was developed especially for it: Gregorian Chant. With the reforms of the liturgy and the institution of the vernacular at Mass, chant has all but been lost. Some of the Ordinary of the Mass is regularly chanted, as the bishop did this evening, but chanting any of the antiphons and psalms from the Graduale Romanum is nonexistent.

The use of hymns instead of chant was especially jarring this evening because of the parts that the bishop chanted. How we sing a metrical hymn is different than non-metrical chant. Typical hymns are in a 3/4 or 4/4 beat, meaning three or four beats to a measure at a steady beat; each beat is the same length of time. Think of a waltz where you can hear a definite 1-2-3-1-2-3 pattern.

In chant, the words flow more like our natural speech patterns. We don’t use the same length of time for each word, but speed up and slow down to show importance, anticipation or relaxation, and so on. Chant does not have a structured beat, but flows much more naturally.

When metrical hymns and non-metrical chant are combined, they clash. You can see this very commonly at the doxology that ends the Eucharist Prayer (“Through Him, with Him, in Him”). When the priest chants the doxology and it followed by a metrical “Amen” from one of the popular Mass settings that have been written since the 70’s, it’s almost like shifting gears on a manual transmission, especially when the accompanist plays the introduction to the Amen.

Chant works best when one chant flows into the next. The transition is smooth when both the doxology and the Amen is chanted. Same thing happens at the Mysterium Fidei (The Mystery of Faith) and the Pater Noster (Our Father). In fact, there are chants for nearly the entire Mass, including daily Introit (Entrance), Offertory, and Communion antiphons.

To bring this back to my original point, using the chants of the Mass instead of metrical hymns avoids the “we” syndrome. The chants of the Mass, which are just as much a part of the Mass as the Collect (Opening Prayer) or Post-Communion Prayer, were developed by some of the greatest minds and spiritual masters over the course of the Church’s 2000 year history. These chants do not focus on us, but lead us to focus on the Holy Trinity.

When we do place our focus on ourselves, the most important thing about the Mass becomes what I “get out of it”. If I’m not affirmed, uplifted, interested, etc., then something needs to change in order to fulfill me. This is why there’s so much concern about making the Mass “relevant”. Priests change the words and actions of the Mass to what they feel makes it more “relevant” to the people. Music is written in popular styles so that it will be “relevant” to youth. The Mass becomes religious entertainment seeking to help people find something that they will “get out of it”.

Conversely, when the focus is on Christ, the Mass becomes more about each one of us individually, and the congregation as a whole, gathering to worship and adore God, and what we “get out of it” is receiving Our Lord Jesus Christ in the Blessed Sacrament. A properly celebrated Mass with chant will lift our minds and hearts to God, helping us to worship our Creator and Father who loves us and gave His Son so that we might love Him in return.

(N.B.: This is why I will never ad-lib the Mass. The role of the priest is to lead the congregation to Christ, not himself.)

To solve this problem, both priests and laity need to actively work at redirecting our focus back on Our Lord and off of ourselves. If chant is not an option due to lack of training or materials, hymns need to be chosen carefully that center on God. Priests need to stop making up their own words and actions, and start following the principle “Say the Black, Do the Red“. All of us who gather for the celebration of the Mass need to remember that the honor and glory needs to go to Christ, not to ourselves.

Petition Supporting the New Translation

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In the liturgical circles of the Blogosphere, there has been much discussion over the “What if We Just Said Wait?” petition. (No, I’m not linking to it. You’ll have to find it yourself if you want to sign. I do not wish to encourage disobedience to legitimate authorities in the Church.) In response, a petition has been created that supports the new translation called We’ve Waited Long Enough. I encourage you to sign this petition and pass it on to your friends, both real-life and social networking.

Parish the Thought: Pope Benedict XVI quotes

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From Pope Benedict (via Parish the Thought):“Wherever applause breaks out in the liturgy because of some human achievement, it is a sure sign that the essence of liturgy has totally disappeared and been replaced by a kind of religious entertainment. Such attraction fades quickly – it cannot compete in the market of leisure pursuits, incorporating as it increasingly does various forms of religious titillation.”

Yes! Yes! Yes! A hundred times yes! The Mass is not a concert, but is the worship of God. The music should lead us to praise God, not the musician.