The Holy Father's Journey to Turkey

As the Holy Father prepares for his journey to Turkey this week he has asked us to join him spiritually on this journey.  The Knights of Columbus have prepared a prayer for him for this occasion.  Check out their website here.

Heavenly Father, from whom every family in heaven and on earth takes its name, we humbly ask that you sustain, inspire, and protect your servant, Pope Benedict XVI, as he goes on pilgrimage to Turkey – a land to which St. Paul brought the Gospel of your Son; a land where once the Mother of your Son, the Seat of Wisdom, dwelt; a land where faith in your Son’s true divinity was definitively professed. Bless our Holy Father, who comes as a messenger of truth and love to all people of faith and good will dwelling in this land so rich in history. In the power of the Holy Spirit, may this visit of the Holy Father bring about deeper ties of understanding, cooperation, and peace among Roman Catholics, the Orthodox, and those who profess Islam. May the prayers and events of these historic days greatly contribute both to greater accord among those who worship you, the living and true God, and also to peace in our world so often torn apart by war and sectarian violence.

We also ask, O Heavenly Father, that you watch over and protect Pope Benedict and entrust him to the loving care of Mary, under the title of Our Lady of Fatima, a title cherished both by Catholics and Muslims. Through her prayers and maternal love, may Pope Benedict be kept safe from all harm as he prays, bears witness to the Gospel, and invites all peoples to a dialogue of faith, reason, and love. We make our prayer through Christ, our Lord.

Ever Wonder What the Nutrition Value of the Eucharist Is?

Invitation to Join A Pilgrimage to Poland and Rome,

Liturgical Question

A question I submitted to Father Edward McNamara, professor of liturgy at the Regina Apostolorum university was recently published and answered on Zenit.  Here it is:

Q: I was recently speaking with some of my brother priests about the celebration of a private Mass when there is no server and no congregation, just the priest. There seemed to be no uniformity on how it is to be done, and the only thing we could find in the General Instruction of the Roman Missal (GIRM) is a few lines found in No. 254. It says, "Mass should not be celebrated without a minister or at least one of the faithful, except for a just and reasonable cause. In this case, the greetings, the introductory or explanatory remarks, and the blessing at the end of the Mass are omitted." I know this question really is of no interest to most people, but I think many priests (at least the ones I have talked to) would like some guidance on this topic. -- D.C., Sioux Falls, South Dakota

A: Our correspondent also laid out a scheme of what he believed should be omitted in this case. I will use the scheme although modifying some details.

Although this might appear to be a rather obscure point, nothing in liturgy is so obscure that liturgists cannot find points to disagree on -- and this is no exception. Therefore some of what I say is just my personal opinion based on what I believe to be an adequate interpretation of the law.

The most difficult aspect to interpret regards what is encompassed under the Latin term "Monitionis." The English translation of this term as "introductory or explanatory remarks" may give rise to a very broad interpretation.

Other languages have generally preferred to keep the technical term "monitions," which may be more restrictive. Either way, neither the original Latin rubric nor the translations are really that helpful in resolving our query. As far as I know there is no official interpretation from the Holy See.

Before entering into detail I wish to mention that some priests believe that this form of Mass with no faithful present is now forbidden. This is not the case. Indeed, present canon law, by requiring a just cause for celebrating alone, and no longer a grave cause as did the 1917 code, has actually made it easier to celebrate such a Mass even though it should always be seen as an exception and to be avoided whenever possible.

All the same, many priests have on some occasion been faced with the choice of celebrating alone, or not celebrating. Both canon law and the law of grace recommend celebrating Mass as the better thing to do.

The basic model to be followed would be the rite of Mass with only one minister present, omitting whatever would be directed toward this minister as well as the gestures of turning toward the minister for these greetings.

Therefore when a priest celebrates alone he does the following:

-- After kissing the altar he recites the entrance antiphon and makes the sign of the cross.

-- He omits the greeting at the beginning of Mass ("Dominus vobiscum") and the invitation at the beginning the penitential rite ("Fratres, agnoscamus ..."). The rest of the penitential rite is as normal.

-- He recites the invitation to the orations ("Oremus"), for these are not just invitations directed to the people but invitations in which he himself is included. The same criterion is obeyed for the introduction to the Our Father which is not omitted.

-- He includes the introduction to the readings and Gospel ("Lectio sancti …") but does omit the greeting of the people at the Gospel ("Dominus vobiscum"). He includes the conclusion to the readings and Gospel ("Verbum Domini"). These are also for his benefit and not just greetings to the people.

-- At the presentation of gifts he recites the prayers offering the bread and wine but omits the response "Blessed be God …." He also omits the "Pray Brethren" ("Orate, fratres") along with the response "May the Lord accept …."

-- Unlike the other "Dominus vobiscum," I believe that the one which forms part of the initial protocol of the preface dialogue should always be said. The norms are clear that the Eucharistic Prayer must always be said integrally and that it retains its plural form even when the priest is alone. As this dialogue is inseparable from the Eucharistic Prayer it should always be recited.

In support of this interpretation of the particular character of this "Dominus vobiscum" is the fact that even when Mass was generally celebrated toward the east, the rubrics did not ask the priest to turn toward the people at this moment as happened in almost every other case, but rather to look at the altar cross.

-- Although the Eucharistic Prayer must be said in its entirety, the memorial acclamation ("Mysterium fidei") does not form part of the prayer. Therefore both introduction and acclamation are omitted. This rubric is explicitly stated in some orders for concelebration when only priests are present at the Mass.

-- The giving of the peace ("Pax Domini sit semper ...") is omitted.

-- The moment of showing the host is easily confused. In fact we have two prayers which are placed one beside the other.

Here, the norm of No. 268 of the GIRM is followed: "If, however, the minister does not receive Communion, [or there is no minister] the priest, after genuflecting, takes the host and, facing the altar, says quietly the 'Domine, non sum dignus' (Lord, I am not worthy) and the 'Corpus Christi custodiat' (May the Body of Christ bring) and then receives the Body of Christ. Then he takes the chalice and says quietly, 'Sanguis Christi custodiat' (May the Blood of Christ bring), and then consumes the Blood of Christ."

-- After holy Communion the priest recites the Communion antiphon before purifying the sacred vessels.

-- After a period of silent thanksgiving the priest says "Let us pray" and recites the prayer after Communion.

-- Both the final blessing and the "Ite missa est" are omitted. Mass ends with the "Through Christ our Lord. Amen" of the closing prayer, followed by kissing the altar and either a bow toward the altar or a genuflection toward the tabernacle, as the case may be, before withdrawing.

These gestures are considered as sufficient forms of conclusion. There is no need to add other gestures not foreseen in the ritual such as making the sign of the cross.

Of course, this in no way excludes the recommendation that, immediately after Mass, the priest dedicates some moments to personal thanksgiving for the grace and privilege of having celebrated the Holy Sacrifice.

Liturgical Music

As the bishops of the United States continue to work towards having some sort of codified corpus of liturgical music for use in the Holy Sacrifice the Mass, The Church Music Association of America has introduced a wonderful little booklet entitled Frequently Asked Questions on Sacred Music.  You can find it here in PDF format (yeah, I had PDF's too)...you can be sure many liturgy committee's will soon be recieving a copy, including the one at my parish.

Homily:  32nd Sunday in Ordinary Time

About a month ago I had a Thursday morning school Mass.  It was a couple of days after a group of pastors here in Sioux Falls had abandoned their role to teach the truth to come out in opposition to the Abortion ban.  That morning for Mass I was wearing a green vestment as I am today. 

I started my homily that morning by trying to convince the children that the vestment I was wearing was actually white.  I told them that I have always believed that this color was white…most of them told me no…it wasn’t white…it was green.  I persisted…no, I said, this is white…I told them there were lots of people who believed that this color is white so surely it must be white.  Yes, they did not believe me…they knew it wasn’t…they knew it was green.  Finally, after asking the kindergarteners, the sixth graders and even the teachers, I gave in. I told them that it was green, but just like I tried to convince them that what was actually green is a white, there are people who will try to tell them that killing is ok; that it is not wrong.  It told them that in their lives they will run into a lot of people who will try to tell them that something they know is wrong is actually right, like killing, or steeling, or telling lies, and sometimes those people might be important people like presidents, teacher, or even  pastors.  But that doesn’t matter.  What matters is that we stick up for what we know is right.

I reminded them that anyone who tells them that something contrary to what God tells them is wrong.  God is always right, he can’t be wrong, he knows everything.  He is God.  Green is green, it will always be green, it will never be white no matter how many people say it isn’t.  Killing is wrong.  It will always be wrong.  It will never be right.  So when people try to tell you it is:  Don’t listen, no matter who it is.

That’s what I told them four weeks ago. Then came the election.

On Wednesday, the day after the election, I had the School Mass yet again.  I have to admit, I was a bit sad, a bit upset, and even a little angry about the election results.  I hadn’t slept much the night before; I couldn’t stop thinking about how Satan must be having quite a celebration.   The idea of having to be upbeat for the children really didn’t appeal to me…but nevertheless I did my best. 

When the time came for the homily I stood right here, and I looked out into the sea of children and saw the innocence purity and innocence in their eyes my heart melted, and I knew this is exactly where I needed to be on such a dark day. 

I asked them to think back to a few weeks before when I tried to convince them that the green vestment I was wearing was white.  I asked them if they remembered how I told them that green is green no matter who tells them otherwise.  They said yes.  I asked them if they remembered what I said about killing, how it has always been wrong, and how it will always be wrong no matter how many people tell them that it’s is right.  Again, they nodded affirmatively. Then the emotion welled up inside of me, and my eyes began to tear up, and with a cracking voice and I said “Yesterday we had an election, and a lot of people said it’s ok to kill…but we know it’s not.  We know that killing is always wrong…it will never be right…and those who think it right is are wrong…and they will always be wrong even if a lot of people say they are right.  Boys and girls”  I went on “sometimes it feels like the devil is winning, but he’s not.  The devil will never win…he will always lose.  Right will always beat wrong.  Good will always beat evil.  Life will always beat death.  In the last book of the bible it tells us that in the end…after a great war between God and the devil, between good and evil, between life and death…God wins.”

You know, Holy Spirit Family, if I am honest with myself didn’t preach that homily on Wednesday to the children as much as I did to myself. I, like you, need a reminder that even though right now it feels like the Satan won…he didn’t.  It’s just like Good Friday.  It looked hopeless, it looked like God lost, it seemed as if Satan had triumphed, it looked like the darkness of evil had descended upon us forever.  But three days later Satan’s head was crushed under the foot of the risen Christ.  Life conquered death!  Goodness, Truth and beauty had won out.

My people…Don’t lose hope!  Life WILL triumph over death!  We’ve read the last Chapter…and we win!  We win.

Latin Mass

Cardinal Arinze, the top liturgist in the Church (besides His Holiness of course) recently said that large parishes should have a Latin Mass at least once a week and smaller rural parishes at least once a month.  I think that would be wonderful.  As he pointed out, Catholics should be able to know the usual Mass responses in Latin...it's not that hard.

Here are some snippets from an article for STL Today:

Cardinal Francis Arinze, one of the most popular and powerful Vatican officials to visit St. Louis since Pope John Paul II's 1999 visit, told more than 250 people at the Chase Park Plaza Saturday morning that Latin should be used more frequently in the Roman Catholic liturgy.

The Latin language now, he said "is in the ecclesiastical refrigerator ... Mass today should be in Latin from time to time."

Arinze, as the head of the Vatican's Congregation for Divine Worship and the Discipline of the Sacraments, is the Roman Catholic church's chief liturgist. He was the keynote speaker on the final day of the Gateway Liturgical Conference, sponsored by the St. Louis Archdiocese. Arinze, 74, had been scheduled to give the keynote address at the 2005 Gateway Liturgical Conference, but had to cancel his trip when John Paul died less than a week before the cardinal's address was scheduled.

Arinze, a native of Nigeria, was president of the Vatican's Council for Inter-Religious Dialogue for 17 years before being named to his present position four years ago. Partially because of the explosive growth of the Roman Catholic church in Africa and because of the his expertise on Islam, Arinze was frequently mentioned as a papabile — or likely next pope — in the immediate wake of John Paul's death.


In his address on Saturday, titled, "Language in the Latin Rite Liturgy: Latin and Vernacular," Arinze said the Roman church used Greek in its early years, but was "Latinized" in the fourth century. "The Roman rite has Latin as its official language," he said. The great religions of the world all "hold on" to their founding languages — Judaism to Hebrew and Aramaic, Islam to Arabic, Hindu to Sanskrit and Buddhism to Pali.

"Is it a small matter," he asked, for priests or bishops from around the world to be able to speak to each other in universal language of the church? Or for "a million students" who gather for World Youth Day every few years "to be able to say parts of the Mass in Latin?"

In an hourlong, often humorous, address that received several standing ovations, Arinze suggested that, in order to give Catholics options, large parishes offer the Mass in Latin at least once a week, and in smaller, rural parishes, at least once a month. (Homilies, he said, should always be in the faithful's native language.) Latin "suits a church that is universal. It has a stability modern languages don't have," he said.

Document on Purifying Vessels

A number of people have mentioned to me that as of yet no actual document about only priests, deacons, and instituted acolytes purifying the sacred vessels.  First, one does not really need a document to affirm a law which is already normative.  The General Instruction of the Roman Missal is a lawful text that must be followed in celebrating the Holy Sacrifice.  What it says is how we are to act, and nobody needs permission from anyone to impliment it.  I sometimes get frustrated when some of my brother priests feel they need permission from the bishop to do what it says in the GIRM.  You don't need the permission of your bishop because you already have permission, indeed a mandate, to do it from the Holy See...what more permission would you want?

But for those who still would like to see the document here it is, via Jimmy Akin:

CONGREGATIO CULTO DIVINO ET DISCIPLINA SACRAMENTORUM

Prot. n. 468/05/L

Rome, 12 October 2006

Your Excellency,

I refer to your letters of 9 March 2005 and 7 March 2006, in which, in the name of the Conference of Bishops of which you are President, you requested a renewal of the indult for extraordinary ministers of Holy Communion to purify the sacred vessels after Mass, where there are not enough priests or deacons to purify a large number of chalices that might be used at Mass.

I have put the whole matter before the Holy Father in an audience which he granted me on 9 June 2006, and received instructions to reply as follows:

1. There is no doubt that "the sign of Communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly" (General Instruction of the Roman Missal, no. 240; Catechism of the Catholic Church, no. 390).

2. Sometimes, however, the high number of communicants may render it inadvisable for everyone to drink from the chalice (cf. Redemptionis Sacramentum, no. 102). intinction with reception on the tongue always and everywhere remains a legitimate option, by virtue of the general liturgical law of the Roman Rite.

3. Catechesis of the people is important regarding the teaching of the Council of Trent that Christ is fully present under each of the species. Communion under the species of the bread alone, as a consequence, makes it possible to receive all the fruit of Eucharistic grace (cf. Denzinger-Schônmetzer, no. 1729; General Instruction of the Roman Missal, nos. 11, 282). "For pastoral reasons", therefore, "this manner of receiving Communion has been legitimately established as the most common form in the Latin rite" (Catechism of the Catholic Church, no. 390).

4. Paragraph 279 of the General Instruction of the Roman Missal directs that the sacred vessels are to be purified by the priest, the deacon or an instituted acolyte. The status of this text as legislation has recently been clarified by the Pontifical Council for Legislative Texts. It does not seem feasible, therefore, for the Congregation to grant the requested indult from this directive in the general law of the Latin Church.

5. This letter is therefore a request to the members of the Bishops' Conference of the United Status of America to prepare the necessary explanations and catechetical materials for your clergy and people so that henceforth the General Instruction of the Roman Missal, no. 279, as found in the editio typicatia of the Roman Missal, will be observed throughout its territories.

With the expression of my esteem and fraternal greetings, I remain, Your Excellency,

Devotedly yours in Christ,

+Francis Cardinal Arinze
Prefect

Monsignor Mario Marini
Under-Secretary

Homily:  All Saints Day

After this I had a vision of a great multitude, which no one could count,

from every nation, race, people, and tongue.

They stood before the throne and before the Lamb,

wearing white robes and holding palm branches in their hands.

They cried out in a loud voice: “Salvation comes from our God, who is seated on the throne, and from the Lamb.”

This dramatic scene is one that should make us excited and eager, for it is a scene from the heavenly liturgy which one day we hope to join.  This scene wherein the whole heavenly court praises God, this scene where with angels and archangels, the apostles and martyrs, the confessors and virgins, the whole company of saints praise and worship our mighty God should quicken our heart and urge us on to one day join them in their heavenly bliss.

Even though we, the church militant, have not yet joined the Church triumphant in heaven we are still united with them in the bond of the mystical body of Christ – the bond of Gods family; a family we were born into through the gift of baptism.

In the rite of baptism there is a litany of the saints, when celebrating this sacrament I will often explain exactly why it is that the Church asks us to pray this litany during baptism.  I tell the family gathered there that just as their child was recently born into their earthly family, so through the gift of baptism those same children will be reborn into an even bigger family.  And just as in their family there have been relatives and friends who have passed from this world to the next, so in the family of God we have had brothers and sisters who have entered eternity.  These older brothers and sisters in the faith we call the Saints. 

The Saints, just like your family members who have died do not cease to be part of our family.  They don’t lose their connection with us at death, they are still active in our lives, and the same is true for our elder brothers and sisters in the family of God.  They are still connected to us; they are still active in our lives.  In fact, every time we come to celebrate the Eucharist we are once again united with our spiritual family.  When we come to Mass we are never alone.  We are surrounded by the Angels and Saints.  Ever time our Lord descends upon this altar heaven opens up before us and we, unworthy as we may be, are given the gift of entering heaven…if only for a moment.

My dear friends, today’s solemnity reminds us that we are destined for heaven.  We, as members of the family of God, as sons and daughters of the most high, are destined for greatness and nothing less.  We don’t settle for being average.  We don’t settle for mediocrity.  We strive for greatness, for heroism, for sanctity.  How is it that we attain this greatness, this heroism, this sanctity?  For the answer we look to the saints, our elder brothers and sisters.  Did they attain greatness by praying all day?  Did they attain it by working great miracles and raising the dead?  Did they attain it by never sinning?  No, the vast majority of them attained greatness by carrying out the duties of everyday life with great faithfulness.  They attained heroism by accepting all things – both the good and the bad – as a way to grow in holiness.   They attained sanctity by realizing their weakness and relying only upon God’s grace to raise them above their sinfulness. 

My brothers and sisters, let us take our cue from them.  Let us resolve here and now to be saints of the ordinary.  Let us resolve to join our elder brothers and sisters in the faith in the great adventure of holiness.