Vigil-antis
With Holy Week quickly approaching, we have been preparing for the Easter Vigil liturgy, the most exciting event on the church calendar. My enthusiasm is tempered this year because we have no one entering the Church from our parish. Our faith formation class has only one candidate and she will not be making her profession of faith until later. This saddens me for several reasons.
First of all, nothing is more exciting than seeing new people being baptized and confirmed at the Easter Vigil. I feel reenergized by those who have finally discovered the Church Jesus established. Especially rewarding is having a hand in preparing them for that beautiful event. Seeing them arrive with family and friends, their nervous anticipation, and the excitement of receiving Our Lord for the first time brings great joy to me and the entire faith community.
An Easter Vigil without catechumens leaves a void in the liturgy. Beyond that, it saddens me that we are not sharing our faith the way we should be. I have always believed that every Easter Vigil would be flooded with new Catholics if we were spreading the gospel the way Our Lord commanded us to do. We have too long subscribed to the notion that actively sharing our Catholic faith is uncharitable or at least, not ecumenical. Quite the contrary, we should be doing it out of love for our fellow Christians and non-Christians too for that matter.
Unfortunately, many Catholics today do not know their faith well enough to explain it to others. In our community, the Catholic school closed its doors more than thirty-five years ago. Up until then, most Catholics received at least eight years of Catholic education. There are still a few of us around who graduated from that school. By today’s standards, our Catholic education far exceeds that of most of our current parishioners. Yet, even those eight years are hardly adequate. Can you think of any profession where an eighth grade education would be considered sufficient?
Our parish offers classes in Faith formation, but attendance is practically non-existent. Getting people to turn off the television even one night a week to enhance their religious education is next to impossible. The Wednesday evening Lenten program in our parish did meet with limited success. A soup supper with guest speakers drew an average of about thirty-five parishioners on each of the four evenings it was held. While you see mostly older people at these events, I was encouraged to see a few young families in attendance. Perhaps that bodes well for the future.
I believe there are many things we could be doing to draw people to the Church. We need to be more visible. Matthew 5:14-16 tells us we should be a light to our community and not be hidden. Twenty-first century technology offers us many opportunities to get our message out and we need to take advantage of all of them.
The Internet is probably the greatest educational device ever conceived. Search engines allow anyone looking for information to find it in an instant. We must make certain we are available with answers. I started a website for our parish about ten years ago. In addition to weekly updates about our church, it contains links to orthodox Catholic sites where seekers can find answers to their questions about the Catholic Faith. We average about 4000 hits per month, not a lot by some standards, but not bad for a parish with about 200 families.
Aside from the website, which goes unnoticed unless someone seeks it out, how visible are we? Our church building is the tallest edifice in town. The Cross on the bell tower can be seen from most any approach and the carillon plays Catholic hymns twice a day, and more often on weekends. While this may attract attention and curiosity, it does little to spread the gospel message.
At one time, our parish published weekly messages in a local advertising publication. They were meant to be inspirational and informational. I do not know how effective they were, but we did seem to have more catechumens back then. The ads were discontinued about two pastors ago.
As many churches do, we have a sign out front with Mass times and space for messages. It is used to advertise dinners and other events, but could be utilized more for evangelization. Often, it is simply left blank which also sends a message. It says, we have nothing to say to you right now.
Many other opportunities exist to be visible in the community. Our town has an annual festival, some of which takes place on church grounds. The Knights of Columbus sponsor a pancake breakfast during the festival, and last year, our parish held a chicken carryout dinner. Each event lasted only a few hours of the festival, and aside from full stomachs, visitors took nothing away. Festivals provide wonderful chances to connect with visitors on the midway. Invite them into your booth for a sandwich and a cold drink, and hand them a Catholic tract before they leave.
Some parishes have their own festivals. Non-catholics may be more inclined to attend a Catholic-sponsored street festival than an event located inside the church itself. Any opportunity for interaction can be an ice-breaker. The key is to look for ways to evangelize while fundraising. With that in mind, make certain such events avoid any activities that could cast dispersions on the parish. Gambling or alcohol consumption is never appropriate when our mission is attracting converts.
All of these ideas require a commitment. In a small parish like ours, finding people willing and able to devote time and energy is difficult. The potential harvest is great, but the laborers are few. Perhaps the best way to share our message is to lead by example. Proclaim your Catholic Faith boldly, and lead your life in such a way to gain the respect of those around you every day. Then, sit back and let the Holy Spirit do the rest.
Tuesday, March 30, 2010
Saturday, February 20, 2010
Truth or Tin Foil
Well-meaning people forward emails to me everyday. Some of them are funny. Many are political. Depending on the sender, I either peruse them or hit delete. The quickest to the trash are those that question my patriotism if I don’t forward them or promise some reward if I forward them to eight people and back to the sender.
Being a rather conservative Catholic, I share concern with those dismayed by many policies put forth by our current administration. Nevertheless, I get tired of the constant stream of negativity being passed around cyberspace. Yes, we have many things to be concerned about, especially the culture of death, relativism, moral decay, secularism, religious persecution. All of these things threaten our future, but real problems can be obscured by extremists who circulate wild conspiracy theories that often have little basis in reality.
Some conservatives have become obsessed trying to prove our current president is not an American citizen and therefore ineligible to hold the office. It seems like I get an email most everyday containing some new wrinkle about Obama’s birth certificate, his connections to Islam, or his disdain for the military. The smears are endless and merely provide distractions from what really should concern us about his policies. Of course, the leftists did the same thing to President Bush, accusing him of masterminding 9-11 and other ridiculous charges.
We are all aware that many bad things happen in this world. It is nothing new. Evil has been present since the fall of man. We may find new inventive ways of spreading it, but it has always been around. I am not suggesting evil should be ignored, but some people seemed to be obsessed by it to the point where all they see is doom and gloom. We will never see the light by focusing on the darkness.
Our pastor recently handed me a book called Spiritual Dangers of the 21st Century by Rev. Joseph M. Esper. He said, “Read this. There are things in there that will curl your hair.” I took it home and read it. My hair is still fairly straight, maybe a little wavy now. Father Esper writes about the seven deadly sins and how they affect our society. He points out many of the attacks that have occurred on our religious freedom, especially directed at Catholics and other Christians. He warns us of a persecution we are facing. This is a serious concern, but I also found parts of his book to be a little disconcerting.
Some of his dire warnings are based on private revelations discounted by the local bishop, and conspiracy-friendly authors. He focuses much attention on the abuse of modern technology and government intrusion in our lives. He cites articles, some of them from wacko websites, warning of chips being implanted in babies, behavior altering chemtrails being sprayed over metropolitan areas, space-based laser-generating satellites projecting images of Satan’s agent Maitreya in the sky, extra low frequency wave emissions making people think they are hearing the voice of God, and other foolishness. I was beginning to wonder if Father Esper might wear a tin foil biretta. Even the remote possibility that some of these things may be technically feasible does not mean they pose an imminent danger, or even warrant mention in what is otherwise a good synopsis of where we are and where we may be headed.
The Internet provides a platform for anyone to say anything. No longer does one need a discerning publisher or a soapbox in the public square to be heard. Anyone can publish a blog viewable instantly all over the world. Despite the widespread access, much of it finds only a small audience of gullible people to take it seriously. Father Esper cited some of these sources, possibly giving them more credibility than they deserve. He included many footnotes, but questions arose in my mind about the legitimacy of some sources. For example, on page 82, he says, “another estimate suggests that a thousand Christians a day give their lives for Christ.” Wow! Where did that estimate come from, I wondered. The footnote contains a reference to a book by a Christian economist known for his warnings about the Y2K collapse that never happened. The estimate may or may not be accurate. It simply comes from another man’s book.
Serious concerns become diluted when mixed with speculation and unlikely scenarios. I do not doubt that we have many problems facing us as Christians in a secular society, but I grow weary of all the pessimism permeating Christian thought these days. Those choosing the darkened path will not likely be swayed by warnings of peril. Yes, we must be aware of the evil around us, but we should not appear hopeless. We navigate the darkness by following the light. We need to live our Faith in a way that draws others to the beacon of Christ, who gave us a Church and promised that the gates of hell would not prevail against it.
Well-meaning people forward emails to me everyday. Some of them are funny. Many are political. Depending on the sender, I either peruse them or hit delete. The quickest to the trash are those that question my patriotism if I don’t forward them or promise some reward if I forward them to eight people and back to the sender.
Being a rather conservative Catholic, I share concern with those dismayed by many policies put forth by our current administration. Nevertheless, I get tired of the constant stream of negativity being passed around cyberspace. Yes, we have many things to be concerned about, especially the culture of death, relativism, moral decay, secularism, religious persecution. All of these things threaten our future, but real problems can be obscured by extremists who circulate wild conspiracy theories that often have little basis in reality.
Some conservatives have become obsessed trying to prove our current president is not an American citizen and therefore ineligible to hold the office. It seems like I get an email most everyday containing some new wrinkle about Obama’s birth certificate, his connections to Islam, or his disdain for the military. The smears are endless and merely provide distractions from what really should concern us about his policies. Of course, the leftists did the same thing to President Bush, accusing him of masterminding 9-11 and other ridiculous charges.
We are all aware that many bad things happen in this world. It is nothing new. Evil has been present since the fall of man. We may find new inventive ways of spreading it, but it has always been around. I am not suggesting evil should be ignored, but some people seemed to be obsessed by it to the point where all they see is doom and gloom. We will never see the light by focusing on the darkness.
Our pastor recently handed me a book called Spiritual Dangers of the 21st Century by Rev. Joseph M. Esper. He said, “Read this. There are things in there that will curl your hair.” I took it home and read it. My hair is still fairly straight, maybe a little wavy now. Father Esper writes about the seven deadly sins and how they affect our society. He points out many of the attacks that have occurred on our religious freedom, especially directed at Catholics and other Christians. He warns us of a persecution we are facing. This is a serious concern, but I also found parts of his book to be a little disconcerting.
Some of his dire warnings are based on private revelations discounted by the local bishop, and conspiracy-friendly authors. He focuses much attention on the abuse of modern technology and government intrusion in our lives. He cites articles, some of them from wacko websites, warning of chips being implanted in babies, behavior altering chemtrails being sprayed over metropolitan areas, space-based laser-generating satellites projecting images of Satan’s agent Maitreya in the sky, extra low frequency wave emissions making people think they are hearing the voice of God, and other foolishness. I was beginning to wonder if Father Esper might wear a tin foil biretta. Even the remote possibility that some of these things may be technically feasible does not mean they pose an imminent danger, or even warrant mention in what is otherwise a good synopsis of where we are and where we may be headed.
The Internet provides a platform for anyone to say anything. No longer does one need a discerning publisher or a soapbox in the public square to be heard. Anyone can publish a blog viewable instantly all over the world. Despite the widespread access, much of it finds only a small audience of gullible people to take it seriously. Father Esper cited some of these sources, possibly giving them more credibility than they deserve. He included many footnotes, but questions arose in my mind about the legitimacy of some sources. For example, on page 82, he says, “another estimate suggests that a thousand Christians a day give their lives for Christ.” Wow! Where did that estimate come from, I wondered. The footnote contains a reference to a book by a Christian economist known for his warnings about the Y2K collapse that never happened. The estimate may or may not be accurate. It simply comes from another man’s book.
Serious concerns become diluted when mixed with speculation and unlikely scenarios. I do not doubt that we have many problems facing us as Christians in a secular society, but I grow weary of all the pessimism permeating Christian thought these days. Those choosing the darkened path will not likely be swayed by warnings of peril. Yes, we must be aware of the evil around us, but we should not appear hopeless. We navigate the darkness by following the light. We need to live our Faith in a way that draws others to the beacon of Christ, who gave us a Church and promised that the gates of hell would not prevail against it.
Saturday, January 23, 2010
Soldiers for Christ
About ten years ago, our pastor at the time was a rather conservative priest, very orthodox and particular in the celebration of the liturgy. He maintained a small army of well-trained altar servers, all of them boys. Shortly after his assignment to our parish, he dispensed with the servers’ albs and robed them in cassocks and surpluses. Two to four servers were assigned to each Mass, and on special occasions such as Holy Week or Christmas, they all served en masse.
The servers grew to be a rather close-knit group. The older boys got the envied jobs of cross-bearers, bell ringers and incense lighters. They trained the younger servers and taught liturgical protocol by their example. Maneuvers around the altar were coordinated and reverent. Father usually rewarded them with an amusement park outing during the summer.
Eventually during Father’s time here, a few parishioners began to take exception to his conservative ways. Among their complaints was the fact that only boys were allowed to serve at Mass. Most other parishes in the diocese permitted girls to serve, a privilege left to the discretion of the parish priest. Amid persistent pressure from a few parents, Father relented and allowed girls to join the ranks. Among them was my daughter although I was not a proponent of the change. I had reservations about breaking the all-male tradition. Even though priestly vocations are rare in our parish (only two that I know of in our 128 year history), being an altar server is a first step in that direction.
Looking back over the past ten years, I realize my concerns were not without merit. Once girls infiltrated the serving ranks, the fraternity fell apart. Interaction between pre-adolescent boys and girls is awkward at best. What was once much a relationship much like the Boy Scouts soon lost all its comradery. Some boys were reluctant to get involved, and it was not long before girl servers out-numbered the boys. Without the mentoring that took place in the past, the reverent postures and precise movements posture around the altar deteriorated to the point of distraction.
I am not blaming the girls for the changes that took place. Their inclusion in the serving ranks was just one of many changes happening in the church at the time. Our current pastor has taken steps to improve the training of the servers. Both boys and girls are doing better these days, although still a far cry from what they were years ago. I do not know the numbers, but I imagine the girls still outnumber the boys by a few, and it is difficult to go back without being labeled a chauvinist. That did not stop a parish in Minnesota from trying however.
In a blog by Father John Zuhlsdorf, he reports on a post from Stella Borealis telling of two men in a Minnesota parish who increased the number of male altar boys from 10 to 60 by making the rules more demanding. They approached their pastor with a plan for boys only that included training, a system of ranks with cool nicknames, a more reverent atmosphere with cassocks, surpluses and uniform footwear, and a program of outside activities such as bowling and fishing. The boys were motivated by the hierarchy of ranks, along with the program’s high standards of order and discipline.
Implementing such a program would be difficult in parishes where girls have already been permitted to serve, which is probably most everywhere. All servers, boys and girls, would benefit from higher standards of order and discipline. I see servers in our parish arriving late in all kinds of dress, oblivious to the Blessed Sacrament exposed for Eucharistic Adoration, and genuflecting in way where the knee never touches the floor. A little training and higher standards could go a long way. Holding the position of altar server should require certain responsibilities, such as observing dress codes, being on time, and maintaining reverence.
In my day, server training was done primarily by the Sisters of St. Francis who taught at our Catholic School. They attended most every Mass, so they knew who was performing properly. The nuns are long gone from our parish, leaving server training to the priest. The problem is that the priest cannot see what is going on behind him. Many of the server duties take place out of his view. For that reason, trainers other than the priest have the best opportunity to coach servers and evaluate their progress. The post cited above suggests finding adult leaders to run the server program. Sounds like a good idea to me.
About ten years ago, our pastor at the time was a rather conservative priest, very orthodox and particular in the celebration of the liturgy. He maintained a small army of well-trained altar servers, all of them boys. Shortly after his assignment to our parish, he dispensed with the servers’ albs and robed them in cassocks and surpluses. Two to four servers were assigned to each Mass, and on special occasions such as Holy Week or Christmas, they all served en masse.
The servers grew to be a rather close-knit group. The older boys got the envied jobs of cross-bearers, bell ringers and incense lighters. They trained the younger servers and taught liturgical protocol by their example. Maneuvers around the altar were coordinated and reverent. Father usually rewarded them with an amusement park outing during the summer.
Eventually during Father’s time here, a few parishioners began to take exception to his conservative ways. Among their complaints was the fact that only boys were allowed to serve at Mass. Most other parishes in the diocese permitted girls to serve, a privilege left to the discretion of the parish priest. Amid persistent pressure from a few parents, Father relented and allowed girls to join the ranks. Among them was my daughter although I was not a proponent of the change. I had reservations about breaking the all-male tradition. Even though priestly vocations are rare in our parish (only two that I know of in our 128 year history), being an altar server is a first step in that direction.
Looking back over the past ten years, I realize my concerns were not without merit. Once girls infiltrated the serving ranks, the fraternity fell apart. Interaction between pre-adolescent boys and girls is awkward at best. What was once much a relationship much like the Boy Scouts soon lost all its comradery. Some boys were reluctant to get involved, and it was not long before girl servers out-numbered the boys. Without the mentoring that took place in the past, the reverent postures and precise movements posture around the altar deteriorated to the point of distraction.
I am not blaming the girls for the changes that took place. Their inclusion in the serving ranks was just one of many changes happening in the church at the time. Our current pastor has taken steps to improve the training of the servers. Both boys and girls are doing better these days, although still a far cry from what they were years ago. I do not know the numbers, but I imagine the girls still outnumber the boys by a few, and it is difficult to go back without being labeled a chauvinist. That did not stop a parish in Minnesota from trying however.
In a blog by Father John Zuhlsdorf, he reports on a post from Stella Borealis telling of two men in a Minnesota parish who increased the number of male altar boys from 10 to 60 by making the rules more demanding. They approached their pastor with a plan for boys only that included training, a system of ranks with cool nicknames, a more reverent atmosphere with cassocks, surpluses and uniform footwear, and a program of outside activities such as bowling and fishing. The boys were motivated by the hierarchy of ranks, along with the program’s high standards of order and discipline.
Implementing such a program would be difficult in parishes where girls have already been permitted to serve, which is probably most everywhere. All servers, boys and girls, would benefit from higher standards of order and discipline. I see servers in our parish arriving late in all kinds of dress, oblivious to the Blessed Sacrament exposed for Eucharistic Adoration, and genuflecting in way where the knee never touches the floor. A little training and higher standards could go a long way. Holding the position of altar server should require certain responsibilities, such as observing dress codes, being on time, and maintaining reverence.
In my day, server training was done primarily by the Sisters of St. Francis who taught at our Catholic School. They attended most every Mass, so they knew who was performing properly. The nuns are long gone from our parish, leaving server training to the priest. The problem is that the priest cannot see what is going on behind him. Many of the server duties take place out of his view. For that reason, trainers other than the priest have the best opportunity to coach servers and evaluate their progress. The post cited above suggests finding adult leaders to run the server program. Sounds like a good idea to me.
Wednesday, December 30, 2009
Bias Sometime
The Christmas season brings the usual flood of Christmas cards from friends and relatives. I love getting them and dread writing them, but it’s part of the annual tradition. I especially enjoy reading those form letters people send telling all they accomplished during the past year. I think you can download them from the Internet and simply insert your name at the bottom.
When I reflect on the past year with respect to the Church, I can’t help but think about the controversy revolving around the political stance of Catholics, both in and out of government. Living only a few miles from Notre Dame, we found ourselves in a hotbed of debate on whether an abortion-friendly President should be honored at a Catholic University. I try to be a very orthodox Catholic and therefore find those soft on intrinsic evil to be troubling.
Everyday, I am flooded with emails from conservative causes that try to raise awareness of the doom we face if liberals succeed in their quest for power. Conservative Catholic groups are constantly bashing Bishops for not being aggressive enough in making Catholic politicians toe the line. Being conservative myself, I agree in principle, but I also think that constant liberal bashing can be counter-productive. Conservatives can further their cause by sticking to policy issues rather than trying to stir up dirt. Political mudslinging does nothing but obscure what is really important.
One of the Christmas form letters I received bothered me a little. It was from a Catholic priest, a relative of mind who I love and respect. He has devoted his life to God and to serving the poor, underprivileged, and especially racial minorities. In his letter, he said he experienced a deep personal satisfaction when Barack Obama won the election, and that his personal experience in dealing with the plight of African-Americans caused him to be ashamed of his white skin at times. His statement made me very uncomfortable. Whether biased for or against, some people never see beyond skin color.
I have always felt that believing American people to be racially intolerant is itself a stereotypical view. We all have a natural tendency to gravitate to people of similar circumstances to our own, and look down a bit to those who are different. These differences are not limited to skin color. They can be economic, cultural, or religious. They can be ethnic, political, or geographic. They can be authoritative, philosophical, or social. Democrats may cast dispersions on Republicans. Marines may think less of sailors. Constituents may disdain politicians. Boston Red Sox fans boo the New York Yankees. Environmentalists criticize lifestyles of the affluent. Anytime we associate ourselves with a certain group, we may take on a feeling of superiority to those who march to a different drummer. Skin color, in my opinion, is of little consideration today except to the most shallow of minds. The problem is, we still have an abundance of shallow minds.
Even in cases where distinction among groups is not chosen (such as race), I believe prejudicial bias is more the result of behavioral choices. Black athletes and entertainers are cheered or jeered by whites, depending on performance. White teenagers often copy clothing styles from trends started in Black neighborhoods. Others wouldn't be caught dead dressing that way. White singers and musicians have mimicked the style of Black musicians for decades. Some like it; some do not. Much of the music I listened to in the 1960’s was written and produced by Black artists. I didn’t even realize it at the time, nor did I care. All of this has little to do with skin color. Yes, we do have a tendency to stereotype, but stereotypes are learned, and sometimes earned. While we may associate them with the most obvious difference, which may be skin color, they are really more a result of other traits or behaviors.
This brings me back to the letter. Why would a Catholic priest who spent his whole life in the struggle for human and civil rights, experience a deep personal satisfaction in the election of a Black president who also happens to support the right to take of lives of the unborn? I can understand a certain feeling of satisfaction in having elected a minority President. I often find myself pulling for the underdog, but not at the expense of throwing all other factors out the window. What does the election of Barack Obama prove? Is it a victory for civil rights? What about the right to life? Does it mean we have finally overcome our racial prejudice in this great country of ours? Was he elected despite the color of his skin or because of the color of his skin? Does skin color trump all other factors just to make a point? While racial bias against minorities may have waned over the years, perhaps the pendulum has swung too far the other way.
Some Catholic clergymen seem to have a propensity for supporting liberal political causes. They assume anyone with money or power got there by victimizing someone else. I suspect they are also the ones inclined to question the authority of their own superiors. Certainly all priests and bishops have the duty to speak out on matters of faith and morals, but when proper actions are debatable, that is, not clearly defined by Church teaching, they should keep quiet.
The recent Copenhagen Climate Summit took place among revelations that some of the global temperature data had been biased to make the problem seem worse than it actually is. For many investors in green technology, the fear of imminent global warming disaster is essential for keeping government money flowing their way. Whether we have a problem, whether we are causing the problem, and what we should do about it is a matter for the scientific community to decide, not the Church. So, what do I find in the December 9, 2009 issue of the South Bend Tribune? An article with the headline “Bells to ring for global warming” says that Churches in the Catholic Diocese of Fort Wayne – South Bend are being encouraged to toll their bells at 3 PM on Sunday to show solidarity with the effort to call attention to global warming. The article did not say who was doing the encouraging, but I have to assume it was someone within the diocese since only Catholic Churches seemed to be involved. I wonder if they will be encouraged to toll their bells on January 22nd.
The Copenhagen Climate Summit dominated nightly news coverage in early to mid December. Whenever a global warming story appears on television, we are shown the obligatory video of smokestacks with huge white clouds billowing into the atmosphere. I have spent nearly 37 years of my life working in a coal-fired power generating station. We have four large turbine-generators, each with its own furnace and emissions controls. Each unit has its own 500 foot tall smokestack. On any given day, with all four units running at or near full capacity, and with all systems working properly, two of the smokestacks will have the huge white plumes billowing into the air like you see on television. The other two will have little or nothing visible. They never show you those on TV. Now, here is the irony. The white stuff you see billowing into the air is harmless water vapor, a byproduct of the government mandated sulfur dioxide scrubbing process. The other two clean looking units do not have scrubbers, hence no plume. They burn a low sulfur coal, but generally are not as clean as the ones emitting the plume. That white plume is clean technology at work. Don’t be fooled into thinking you are looking at something bad.
I have some questions I would like to ask Al Gore, the Nobel Prize, Oscar and Grammy winning global warming expert. The latest environmental crusade appears to focus on reducing carbon dioxide emissions. If the density of carbon dioxide is about 1.5 times that of air, why doesn’t all the carbon dioxide settle to the earth instead of floating above where it can absorb infrared radiation? If coal fired power plants consume oxygen and produce carbon dioxide, why does the oxygen content of air remain a constant 21 percent? If the water level in a melting glass of ice water decreases, why will the ocean levels rise when the polar ice caps melt? My questions probably reveal my own bias against people who claim expertise in areas where they lack qualification.
God gave us many natural resources to use for our benefit. Yes, we must be good stewards and use these resources responsibly, but I wonder if many who blame us for creating climate change are motivated by their own biases while underestimating the power of the true creator.
The Christmas season brings the usual flood of Christmas cards from friends and relatives. I love getting them and dread writing them, but it’s part of the annual tradition. I especially enjoy reading those form letters people send telling all they accomplished during the past year. I think you can download them from the Internet and simply insert your name at the bottom.
When I reflect on the past year with respect to the Church, I can’t help but think about the controversy revolving around the political stance of Catholics, both in and out of government. Living only a few miles from Notre Dame, we found ourselves in a hotbed of debate on whether an abortion-friendly President should be honored at a Catholic University. I try to be a very orthodox Catholic and therefore find those soft on intrinsic evil to be troubling.
Everyday, I am flooded with emails from conservative causes that try to raise awareness of the doom we face if liberals succeed in their quest for power. Conservative Catholic groups are constantly bashing Bishops for not being aggressive enough in making Catholic politicians toe the line. Being conservative myself, I agree in principle, but I also think that constant liberal bashing can be counter-productive. Conservatives can further their cause by sticking to policy issues rather than trying to stir up dirt. Political mudslinging does nothing but obscure what is really important.
One of the Christmas form letters I received bothered me a little. It was from a Catholic priest, a relative of mind who I love and respect. He has devoted his life to God and to serving the poor, underprivileged, and especially racial minorities. In his letter, he said he experienced a deep personal satisfaction when Barack Obama won the election, and that his personal experience in dealing with the plight of African-Americans caused him to be ashamed of his white skin at times. His statement made me very uncomfortable. Whether biased for or against, some people never see beyond skin color.
I have always felt that believing American people to be racially intolerant is itself a stereotypical view. We all have a natural tendency to gravitate to people of similar circumstances to our own, and look down a bit to those who are different. These differences are not limited to skin color. They can be economic, cultural, or religious. They can be ethnic, political, or geographic. They can be authoritative, philosophical, or social. Democrats may cast dispersions on Republicans. Marines may think less of sailors. Constituents may disdain politicians. Boston Red Sox fans boo the New York Yankees. Environmentalists criticize lifestyles of the affluent. Anytime we associate ourselves with a certain group, we may take on a feeling of superiority to those who march to a different drummer. Skin color, in my opinion, is of little consideration today except to the most shallow of minds. The problem is, we still have an abundance of shallow minds.
Even in cases where distinction among groups is not chosen (such as race), I believe prejudicial bias is more the result of behavioral choices. Black athletes and entertainers are cheered or jeered by whites, depending on performance. White teenagers often copy clothing styles from trends started in Black neighborhoods. Others wouldn't be caught dead dressing that way. White singers and musicians have mimicked the style of Black musicians for decades. Some like it; some do not. Much of the music I listened to in the 1960’s was written and produced by Black artists. I didn’t even realize it at the time, nor did I care. All of this has little to do with skin color. Yes, we do have a tendency to stereotype, but stereotypes are learned, and sometimes earned. While we may associate them with the most obvious difference, which may be skin color, they are really more a result of other traits or behaviors.
This brings me back to the letter. Why would a Catholic priest who spent his whole life in the struggle for human and civil rights, experience a deep personal satisfaction in the election of a Black president who also happens to support the right to take of lives of the unborn? I can understand a certain feeling of satisfaction in having elected a minority President. I often find myself pulling for the underdog, but not at the expense of throwing all other factors out the window. What does the election of Barack Obama prove? Is it a victory for civil rights? What about the right to life? Does it mean we have finally overcome our racial prejudice in this great country of ours? Was he elected despite the color of his skin or because of the color of his skin? Does skin color trump all other factors just to make a point? While racial bias against minorities may have waned over the years, perhaps the pendulum has swung too far the other way.
Some Catholic clergymen seem to have a propensity for supporting liberal political causes. They assume anyone with money or power got there by victimizing someone else. I suspect they are also the ones inclined to question the authority of their own superiors. Certainly all priests and bishops have the duty to speak out on matters of faith and morals, but when proper actions are debatable, that is, not clearly defined by Church teaching, they should keep quiet.
The recent Copenhagen Climate Summit took place among revelations that some of the global temperature data had been biased to make the problem seem worse than it actually is. For many investors in green technology, the fear of imminent global warming disaster is essential for keeping government money flowing their way. Whether we have a problem, whether we are causing the problem, and what we should do about it is a matter for the scientific community to decide, not the Church. So, what do I find in the December 9, 2009 issue of the South Bend Tribune? An article with the headline “Bells to ring for global warming” says that Churches in the Catholic Diocese of Fort Wayne – South Bend are being encouraged to toll their bells at 3 PM on Sunday to show solidarity with the effort to call attention to global warming. The article did not say who was doing the encouraging, but I have to assume it was someone within the diocese since only Catholic Churches seemed to be involved. I wonder if they will be encouraged to toll their bells on January 22nd.
The Copenhagen Climate Summit dominated nightly news coverage in early to mid December. Whenever a global warming story appears on television, we are shown the obligatory video of smokestacks with huge white clouds billowing into the atmosphere. I have spent nearly 37 years of my life working in a coal-fired power generating station. We have four large turbine-generators, each with its own furnace and emissions controls. Each unit has its own 500 foot tall smokestack. On any given day, with all four units running at or near full capacity, and with all systems working properly, two of the smokestacks will have the huge white plumes billowing into the air like you see on television. The other two will have little or nothing visible. They never show you those on TV. Now, here is the irony. The white stuff you see billowing into the air is harmless water vapor, a byproduct of the government mandated sulfur dioxide scrubbing process. The other two clean looking units do not have scrubbers, hence no plume. They burn a low sulfur coal, but generally are not as clean as the ones emitting the plume. That white plume is clean technology at work. Don’t be fooled into thinking you are looking at something bad.
I have some questions I would like to ask Al Gore, the Nobel Prize, Oscar and Grammy winning global warming expert. The latest environmental crusade appears to focus on reducing carbon dioxide emissions. If the density of carbon dioxide is about 1.5 times that of air, why doesn’t all the carbon dioxide settle to the earth instead of floating above where it can absorb infrared radiation? If coal fired power plants consume oxygen and produce carbon dioxide, why does the oxygen content of air remain a constant 21 percent? If the water level in a melting glass of ice water decreases, why will the ocean levels rise when the polar ice caps melt? My questions probably reveal my own bias against people who claim expertise in areas where they lack qualification.
God gave us many natural resources to use for our benefit. Yes, we must be good stewards and use these resources responsibly, but I wonder if many who blame us for creating climate change are motivated by their own biases while underestimating the power of the true creator.
Friday, November 20, 2009
There's no place like home!
Most evangelization that takes place in the Catholic Church these days happens through lay apostolates. One of my favorites is CatholicsComeHome.org, started by Tom Peterson, a former advertising executive who channeled his talents into producing advertisements directed at bringing inactive Catholics back to the Church. What caught my attention was an article stating that 92,000 Catholics returned to the Church in the Phoenix Diocese after the ads ran on local television stations.
When I viewed his short videos on the website, I was immediately hooked. They are powerful messages, professionally crafted. My favorite depicts the particular judgment where people watch a movie of various events in their lives. In fact, the entire website is a great resource for anyone interested in the Catholic Faith. Being the webmaster for our parish website, I added a link to CatholicsComeHome.org hoping some of the inactive Catholics in our area might find it helpful. I also made a donation sufficient to get their magnetic logo to display on my vehicle, and a DVD copy of the videos to pass around.
Our parish, like many others, suffers from falling attendance. It did not happen overnight. Over the past forty years, numbers have diminished. Some of it is demographics. Though the population in our area has probably remained constant or even increased some, the average age has undoubtedly risen. Jobs here are difficult to find, so the younger generation tends to move on to greener pastures. Years ago, we had two priests and four Sunday Masses, some of which were standing room only. Now, we are fortunate to have one priest with three Sunday Masses, with the church barely half full at any of them. Recently, our bishop announced the closing of another parish in our diocese., something that could happen to us a few years from now.
Our pastor publishes the amount of parish income in our bulletin each week, along with the average weekly income needed to sustain the parish. It is not unusual to see a thousand dollar per week shortfall. The economy being what it is today does not bode well for seeing any increase in parish revenue. If we are to survive as a parish, we need to increase our numbers. The sad irony is the fact that we need a financial crisis to spur us to get people back to church. We have been in a spiritual crisis for many years with little effort made to rectify the situation.
I gave the DVD copy of the CatholicsComeHome videos to our pastor, who in turn gave it to the Liturgy and Worship Committee for our parish. They were also impressed and plan to show the ads before Sunday Masses during Advent. In addition, the ads are scheduled to appear on Chicago television stations beginning in December. Chicago television viewing is limited in our area, but I hope the Holy Spirit will guide some of local fallen-away Catholics to right time and channel. How nice it would be to see them during halftime of a Notre Dame game. Eventually, the ads may run nationally during prime time, but that requires much money. I hope good Catholics everywhere will support the effort.
Most evangelization that takes place in the Catholic Church these days happens through lay apostolates. One of my favorites is CatholicsComeHome.org, started by Tom Peterson, a former advertising executive who channeled his talents into producing advertisements directed at bringing inactive Catholics back to the Church. What caught my attention was an article stating that 92,000 Catholics returned to the Church in the Phoenix Diocese after the ads ran on local television stations.
When I viewed his short videos on the website, I was immediately hooked. They are powerful messages, professionally crafted. My favorite depicts the particular judgment where people watch a movie of various events in their lives. In fact, the entire website is a great resource for anyone interested in the Catholic Faith. Being the webmaster for our parish website, I added a link to CatholicsComeHome.org hoping some of the inactive Catholics in our area might find it helpful. I also made a donation sufficient to get their magnetic logo to display on my vehicle, and a DVD copy of the videos to pass around.
Our parish, like many others, suffers from falling attendance. It did not happen overnight. Over the past forty years, numbers have diminished. Some of it is demographics. Though the population in our area has probably remained constant or even increased some, the average age has undoubtedly risen. Jobs here are difficult to find, so the younger generation tends to move on to greener pastures. Years ago, we had two priests and four Sunday Masses, some of which were standing room only. Now, we are fortunate to have one priest with three Sunday Masses, with the church barely half full at any of them. Recently, our bishop announced the closing of another parish in our diocese., something that could happen to us a few years from now.
Our pastor publishes the amount of parish income in our bulletin each week, along with the average weekly income needed to sustain the parish. It is not unusual to see a thousand dollar per week shortfall. The economy being what it is today does not bode well for seeing any increase in parish revenue. If we are to survive as a parish, we need to increase our numbers. The sad irony is the fact that we need a financial crisis to spur us to get people back to church. We have been in a spiritual crisis for many years with little effort made to rectify the situation.
I gave the DVD copy of the CatholicsComeHome videos to our pastor, who in turn gave it to the Liturgy and Worship Committee for our parish. They were also impressed and plan to show the ads before Sunday Masses during Advent. In addition, the ads are scheduled to appear on Chicago television stations beginning in December. Chicago television viewing is limited in our area, but I hope the Holy Spirit will guide some of local fallen-away Catholics to right time and channel. How nice it would be to see them during halftime of a Notre Dame game. Eventually, the ads may run nationally during prime time, but that requires much money. I hope good Catholics everywhere will support the effort.
Saturday, October 24, 2009
Music for the Masses
My wife is the organist for our little parish. She took over for my late Aunt Agnes who played more than sixty years until her retirement in the early 1990’s. The position is voluntary. The parish is too small to afford hiring a professional, although we do pay an organist from a neighboring parish to play one Mass on Sunday. The responsibility for selecting hymns each week falls on my wife’s shoulders, a task she has graciously delegated to me. Our parish entry in the diocesan register lists my wife and me, along with the hired organist as the parish music directors, a job for which I do not remember applying or volunteering. Nevertheless, I do my best to pick out hymns suited to the Sunday liturgies.
My liturgical music taste tends to be on the conservative side. Having grown up prior to Vatican II, I like traditional Catholic hymns, including some Latin occasionally. It came to my attention recently that some members of our parish Liturgy and Worship Committee thought our liturgical music needed to be a little more “uplifting”. At the same time, we were getting input from another person who wanted to teach chant at our parish. While I consider chant to be uplifting, I had the feeling that more chant was not what our Liturgy and Worship Committee had in mind.
Our pastor was doing his best to keep all factions happy, including my wife and me. I felt we were being pulled in two different directions, although confused over what exactly we were being asked to do. I thought it best to explain to the Liturgy and Worship Committee what we do each week in selecting the music for Mass. What follows is adapted from a letter I wrote for presentation to the committee. Part of it is taken from an earlier blog entry about Latin in the liturgy. I should add that this letter has not yet been presented to the Committee.
Music selection is not a job we particularly enjoy. Although it may seem like we sing the same stuff every week, the preparation is quite time consuming! Our parish currently uses the Breaking Bread Hymnal published by Oregon Catholic Press. As part of their service, they provide liturgy preparation for all Sundays, weekdays, Holydays, and special liturgies. This includes suggested hymns for each part of the Mass. Each week, we log onto their website and look at the suggested hymns. We also look at the Scripture readings for that Sunday. Using their suggestions and taking into consideration what we are capable of doing, we try to choose hymns appropriate for the day.
We have over 150 selections in the current repertoire. Many are seasonal, and some are better suited to certain parts of the Mass. For example, the Communion hymns generally have a Eucharistic lyric. The hymn at the Preparation of the Gifts needs to be short so we can finish before Father says the Offertory prayers. When all criteria are met, the choices are actually quite limited. We try to add a new hymn from time to time, but prefer doing this after we have had the opportunity to practice it with the choir.
Liturgical music selection is a controversial topic these days. Much has been written about various Church documents on music in the liturgy. It is my observation that liturgists are very opinionated and often in disagreement. In the past six months or so, we have been approached by a parishioner who wants to teach us Gregorian Chant, as well as others who want more contemporary music. At this time, we are pretty much limited to what is available in our hymnal. We have tried to choose music that is reverent, primarily God-centered, and compatible with the Gospel message for that Sunday.
Just because a hymn is published in a Catholic hymnal does not mean it is appropriate to sing during Mass. Some hymns contain lyrics that can be interpreted to convey a Protestant theology. Amazing Grace is a common example of a hymn that appears in many Catholic hymnals, but contains lyrics that may suggest a Calvinist belief. This doesn’t mean it can’t be sung at Mass, but some Catholics who are well catechized in the finer points of Church teaching on salvation find the lyrics problematic. Not long ago, we came across a Communion hymn worded in such a way to sound consubstantial (Lutheran), rather than transubstantial (Catholic). Though some criticisms may be subject to interpretation, we try to avoid such hymns out of respect to those sensitive to these issues.
We were asked why our music can’t be more uplifting. Uplifting means different things to different people, so I am not sure how to answer. Certainly there is a time and a place for various types of Catholic music. The Mass is the actual Sacrifice of Calvary made present, once and for all, outside the limits of space and time. At Mass, we witness a miracle that places us at the foot of the Cross. We are kneeling in the Real Live Presence of Jesus as He gives Himself up for us. In selecting appropriate music, we should consider where we are and what we are witnessing. While we can sing joyfully in gratitude for our salvation, music within the Sacrifice of the Mass should be reverent and contemplative. In this sense, uplifting does not mean upbeat and lively to me. Nonetheless, Father has asked us to look for some contemporary music that might be appropriate for use at Mass. Suggestions would be welcomed.
Some parishioners are questioning the increased use of Latin in the liturgy, and I would like to address this at some length. Are we caving in to traditional Catholics who want to return the Church to pre-Vatican II liturgies? The answer is no. Vatican II reaffirmed that Gregorian Chant is especially suited to the Roman Liturgy, but also said other kinds of sacred music must not be excluded. The operative word here is “sacred”. In the years following Vatican II, the Latin chants fell into disuse, and sacred hymns were replaced with praise songs deemed more popular for congregational singing. Some refer to this period as the “protestantization” of the Catholic liturgy.
I recently came across an Internet blog on liturgical music written by Father Mark (I don’t know his surname) from the Diocese of Tulsa. He said, “The way we sing at Mass effectively shapes one's understanding -- or misunderstanding -- of the Church, of the priesthood, and of the hierarchical ordering of the liturgical assembly. A protestantized approach to music at Mass will inevitably engender a protestantized ecclesiology.” This makes sense to me, and I believe it contributes to some of the loss of reverence for the Real Presence in the Blessed Sacrament. Mass attendance has certainly decreased in the past few decades. Hardly anyone comes to Eucharistic adoration on Sunday mornings, and our pastor often mentions how few confessions he hears. These are all opportunities to receive graces in ways unavailable to our Protestant brothers and sisters. Yet, many Catholics no longer take advantage of them.
I think Father Mark is referring to a type of music quite prevalent in our diocese. While we have consciously attempted to avoid this pitfall, I suppose some of the songs we sing fall into this category. The problem is that many people like these songs even though they would hardly be considered sacred music. Under Pope Benedict, the Church is experiencing a renewed interest in tapping into our rich musical history. Are we gradually going back to all Latin? No. Father asked us to do Mass settings in Latin during Lent and we gladly obliged. From time to time, we will sing a traditional Latin hymn during Communion, and use Latin Mass settings seasonally or on special occasions.
There are good reasons for singing and praying in Latin. Two of the four marks of the Church are catholic, meaning universal, and one, indicating unity. If we are truly united, we must share the same mind and spirit, as Paul tells us. Maintaining our unity in the mind of the Church that exists all over the world is not an easy task. Prior to Vatican II when all Masses were universally celebrated in Latin, Catholics all over the world were hearing and saying the same things. Translating the mind of the Church into all the languages of the world presents challenges. Any time a translation is made, the meaning is filtered through the mind of the translator.
Several years ago, we were sitting in a restaurant on a Lenten Friday trying to find meatless dishes to order. My son asked why it was permissible to eat fish, but not other types of meat. I didn’t have a good answer at the time, but I found one courtesy of Catholic apologist Jimmy Akin on his web page. (http://www.jimmyakin.org/2005/02/fish_fridays.html) He explained that all Church law is written in Latin. On Ash Wednesday and the Fridays of Lent, we are required to abstain from eating carnis, which we translate as meat in English. In Latin, carnis literally means a land-dwelling, warm-blooded animal. Fish are neither land-dwelling nor warm-blooded, so they are not considered carnis. All carnis is meat, but not all meat is carnis. Therefore, under Church law, it is acceptable to eat fish on days of abstinence even if one considers fish to be meat. By strict definition, one could also eat turtle or frog legs if so inclined. When we translate the Latin into English, the message is slightly distorted.
Our English language undergoes subtle changes over time, sometimes called semantic drift. This happens in many different ways through every day usage. Words take on new meanings or connotations. Catholic apologists occasionally have to explain that they are so called because they explain and defend certain positions or doctrines of the Church. This type of apology has nothing to do with expressing regret as we commonly use the word today. That same apologist may also find it necessary to explain that when we pray to saints, we are simply asking for their intercession. The word pray originally meant to ask, and that is the way Catholics use it. Prayer in that sense is not a form of worship as many non-Catholics believe.
Changes in the language may seem insignificant, but variations in the way we communicate happen more rapidly than one might think. Our parents used expressions that would seem dated or even nonsensical today. Our children sometimes communicate in slang we do not understand. Find a hundred year-old newspaper and see how much writing styles have changed in a century. Now imagine the challenge facing a two thousand year-old Church in accurately passing down revelation to everyone living today.
That is one of the beauties of Latin. Being a dead language, it is not subject to semantic drift the way other languages are. After Vatican II, the Mass had to be translated into every language of the world. Vernacular translations employ dynamic equivalence, meaning the literal language is translated to convey the intended message. The translator must interpret the mind of the Church and choose words that best represent that idea. When sacred hymns are translated, the English is often changed even more to make the lyrics rhyme.
For most of this decade, the International Commission on English in the Liturgy (ICEL) has been working on a new English translation of the liturgy that more accurately expresses the original Latin. Wording of the Gloria, Sanctus and some of the responses will be revised, making our current Mass settings obsolete. The Commission had a very difficult time coming up with wording the majority of Bishops could agree on. Missals will have to be reprinted and music re-written to reflect the changes. The Church hierarchy deems all this trouble necessary because our current translation does not always express the original Latin as accurately as it should.
When we pray and sing in Latin, none of these distractions come into play. Latin expresses Catholicism in its pristine historical form, a form universal (i.e. catholic) to the Church in its fullness and entirety. It is our faith expressed free of a Commission’s debated interpretation. At that moment, we are entrusting the unaltered mind of the Church to express our love for God in words that we may not even understand. It’s not something we would necessarily want to do exclusively because its also good to know what we are saying, but there exists a certain beauty in honoring our Church heritage by praying and singing in her native language.
With all the different ideas out there, pleasing everyone won’t happen. Please understand that no matter what music we choose, somebody ain’t gonna like it. Anytime we try to introduce something new, something old or something different, people will think we are pushing a certain agenda, which really isn’t the case. We are not trying to be conservative or liberal, just orthodox. If you hear a lively praise band in other parishes, it doesn’t necessarily mean they are doing things right and we are stuck in the middle ages. I hope some people will appreciate our efforts to maintain our ties to Rome and our history, but we don’t pretend to have all the answers, so please bear with us. I just read a comment by someone on an Internet forum who said, “The difference between a choir leader and a Somali pirate is you can negotiate with a Somali pirate.” We want to be receptive to suggestions and will try to accommodate as best we can. Perhaps the Liturgy and Worship Committee could go through our hymnal and pick out some songs they would like to try. If we can work them into the liturgy, we will. If we can’t, we will try to explain why. Feel free to come to choir practice anytime and join in.
My wife is the organist for our little parish. She took over for my late Aunt Agnes who played more than sixty years until her retirement in the early 1990’s. The position is voluntary. The parish is too small to afford hiring a professional, although we do pay an organist from a neighboring parish to play one Mass on Sunday. The responsibility for selecting hymns each week falls on my wife’s shoulders, a task she has graciously delegated to me. Our parish entry in the diocesan register lists my wife and me, along with the hired organist as the parish music directors, a job for which I do not remember applying or volunteering. Nevertheless, I do my best to pick out hymns suited to the Sunday liturgies.
My liturgical music taste tends to be on the conservative side. Having grown up prior to Vatican II, I like traditional Catholic hymns, including some Latin occasionally. It came to my attention recently that some members of our parish Liturgy and Worship Committee thought our liturgical music needed to be a little more “uplifting”. At the same time, we were getting input from another person who wanted to teach chant at our parish. While I consider chant to be uplifting, I had the feeling that more chant was not what our Liturgy and Worship Committee had in mind.
Our pastor was doing his best to keep all factions happy, including my wife and me. I felt we were being pulled in two different directions, although confused over what exactly we were being asked to do. I thought it best to explain to the Liturgy and Worship Committee what we do each week in selecting the music for Mass. What follows is adapted from a letter I wrote for presentation to the committee. Part of it is taken from an earlier blog entry about Latin in the liturgy. I should add that this letter has not yet been presented to the Committee.
Music selection is not a job we particularly enjoy. Although it may seem like we sing the same stuff every week, the preparation is quite time consuming! Our parish currently uses the Breaking Bread Hymnal published by Oregon Catholic Press. As part of their service, they provide liturgy preparation for all Sundays, weekdays, Holydays, and special liturgies. This includes suggested hymns for each part of the Mass. Each week, we log onto their website and look at the suggested hymns. We also look at the Scripture readings for that Sunday. Using their suggestions and taking into consideration what we are capable of doing, we try to choose hymns appropriate for the day.
We have over 150 selections in the current repertoire. Many are seasonal, and some are better suited to certain parts of the Mass. For example, the Communion hymns generally have a Eucharistic lyric. The hymn at the Preparation of the Gifts needs to be short so we can finish before Father says the Offertory prayers. When all criteria are met, the choices are actually quite limited. We try to add a new hymn from time to time, but prefer doing this after we have had the opportunity to practice it with the choir.
Liturgical music selection is a controversial topic these days. Much has been written about various Church documents on music in the liturgy. It is my observation that liturgists are very opinionated and often in disagreement. In the past six months or so, we have been approached by a parishioner who wants to teach us Gregorian Chant, as well as others who want more contemporary music. At this time, we are pretty much limited to what is available in our hymnal. We have tried to choose music that is reverent, primarily God-centered, and compatible with the Gospel message for that Sunday.
Just because a hymn is published in a Catholic hymnal does not mean it is appropriate to sing during Mass. Some hymns contain lyrics that can be interpreted to convey a Protestant theology. Amazing Grace is a common example of a hymn that appears in many Catholic hymnals, but contains lyrics that may suggest a Calvinist belief. This doesn’t mean it can’t be sung at Mass, but some Catholics who are well catechized in the finer points of Church teaching on salvation find the lyrics problematic. Not long ago, we came across a Communion hymn worded in such a way to sound consubstantial (Lutheran), rather than transubstantial (Catholic). Though some criticisms may be subject to interpretation, we try to avoid such hymns out of respect to those sensitive to these issues.
We were asked why our music can’t be more uplifting. Uplifting means different things to different people, so I am not sure how to answer. Certainly there is a time and a place for various types of Catholic music. The Mass is the actual Sacrifice of Calvary made present, once and for all, outside the limits of space and time. At Mass, we witness a miracle that places us at the foot of the Cross. We are kneeling in the Real Live Presence of Jesus as He gives Himself up for us. In selecting appropriate music, we should consider where we are and what we are witnessing. While we can sing joyfully in gratitude for our salvation, music within the Sacrifice of the Mass should be reverent and contemplative. In this sense, uplifting does not mean upbeat and lively to me. Nonetheless, Father has asked us to look for some contemporary music that might be appropriate for use at Mass. Suggestions would be welcomed.
Some parishioners are questioning the increased use of Latin in the liturgy, and I would like to address this at some length. Are we caving in to traditional Catholics who want to return the Church to pre-Vatican II liturgies? The answer is no. Vatican II reaffirmed that Gregorian Chant is especially suited to the Roman Liturgy, but also said other kinds of sacred music must not be excluded. The operative word here is “sacred”. In the years following Vatican II, the Latin chants fell into disuse, and sacred hymns were replaced with praise songs deemed more popular for congregational singing. Some refer to this period as the “protestantization” of the Catholic liturgy.
I recently came across an Internet blog on liturgical music written by Father Mark (I don’t know his surname) from the Diocese of Tulsa. He said, “The way we sing at Mass effectively shapes one's understanding -- or misunderstanding -- of the Church, of the priesthood, and of the hierarchical ordering of the liturgical assembly. A protestantized approach to music at Mass will inevitably engender a protestantized ecclesiology.” This makes sense to me, and I believe it contributes to some of the loss of reverence for the Real Presence in the Blessed Sacrament. Mass attendance has certainly decreased in the past few decades. Hardly anyone comes to Eucharistic adoration on Sunday mornings, and our pastor often mentions how few confessions he hears. These are all opportunities to receive graces in ways unavailable to our Protestant brothers and sisters. Yet, many Catholics no longer take advantage of them.
I think Father Mark is referring to a type of music quite prevalent in our diocese. While we have consciously attempted to avoid this pitfall, I suppose some of the songs we sing fall into this category. The problem is that many people like these songs even though they would hardly be considered sacred music. Under Pope Benedict, the Church is experiencing a renewed interest in tapping into our rich musical history. Are we gradually going back to all Latin? No. Father asked us to do Mass settings in Latin during Lent and we gladly obliged. From time to time, we will sing a traditional Latin hymn during Communion, and use Latin Mass settings seasonally or on special occasions.
There are good reasons for singing and praying in Latin. Two of the four marks of the Church are catholic, meaning universal, and one, indicating unity. If we are truly united, we must share the same mind and spirit, as Paul tells us. Maintaining our unity in the mind of the Church that exists all over the world is not an easy task. Prior to Vatican II when all Masses were universally celebrated in Latin, Catholics all over the world were hearing and saying the same things. Translating the mind of the Church into all the languages of the world presents challenges. Any time a translation is made, the meaning is filtered through the mind of the translator.
Several years ago, we were sitting in a restaurant on a Lenten Friday trying to find meatless dishes to order. My son asked why it was permissible to eat fish, but not other types of meat. I didn’t have a good answer at the time, but I found one courtesy of Catholic apologist Jimmy Akin on his web page. (http://www.jimmyakin.org/2005/02/fish_fridays.html) He explained that all Church law is written in Latin. On Ash Wednesday and the Fridays of Lent, we are required to abstain from eating carnis, which we translate as meat in English. In Latin, carnis literally means a land-dwelling, warm-blooded animal. Fish are neither land-dwelling nor warm-blooded, so they are not considered carnis. All carnis is meat, but not all meat is carnis. Therefore, under Church law, it is acceptable to eat fish on days of abstinence even if one considers fish to be meat. By strict definition, one could also eat turtle or frog legs if so inclined. When we translate the Latin into English, the message is slightly distorted.
Our English language undergoes subtle changes over time, sometimes called semantic drift. This happens in many different ways through every day usage. Words take on new meanings or connotations. Catholic apologists occasionally have to explain that they are so called because they explain and defend certain positions or doctrines of the Church. This type of apology has nothing to do with expressing regret as we commonly use the word today. That same apologist may also find it necessary to explain that when we pray to saints, we are simply asking for their intercession. The word pray originally meant to ask, and that is the way Catholics use it. Prayer in that sense is not a form of worship as many non-Catholics believe.
Changes in the language may seem insignificant, but variations in the way we communicate happen more rapidly than one might think. Our parents used expressions that would seem dated or even nonsensical today. Our children sometimes communicate in slang we do not understand. Find a hundred year-old newspaper and see how much writing styles have changed in a century. Now imagine the challenge facing a two thousand year-old Church in accurately passing down revelation to everyone living today.
That is one of the beauties of Latin. Being a dead language, it is not subject to semantic drift the way other languages are. After Vatican II, the Mass had to be translated into every language of the world. Vernacular translations employ dynamic equivalence, meaning the literal language is translated to convey the intended message. The translator must interpret the mind of the Church and choose words that best represent that idea. When sacred hymns are translated, the English is often changed even more to make the lyrics rhyme.
For most of this decade, the International Commission on English in the Liturgy (ICEL) has been working on a new English translation of the liturgy that more accurately expresses the original Latin. Wording of the Gloria, Sanctus and some of the responses will be revised, making our current Mass settings obsolete. The Commission had a very difficult time coming up with wording the majority of Bishops could agree on. Missals will have to be reprinted and music re-written to reflect the changes. The Church hierarchy deems all this trouble necessary because our current translation does not always express the original Latin as accurately as it should.
When we pray and sing in Latin, none of these distractions come into play. Latin expresses Catholicism in its pristine historical form, a form universal (i.e. catholic) to the Church in its fullness and entirety. It is our faith expressed free of a Commission’s debated interpretation. At that moment, we are entrusting the unaltered mind of the Church to express our love for God in words that we may not even understand. It’s not something we would necessarily want to do exclusively because its also good to know what we are saying, but there exists a certain beauty in honoring our Church heritage by praying and singing in her native language.
With all the different ideas out there, pleasing everyone won’t happen. Please understand that no matter what music we choose, somebody ain’t gonna like it. Anytime we try to introduce something new, something old or something different, people will think we are pushing a certain agenda, which really isn’t the case. We are not trying to be conservative or liberal, just orthodox. If you hear a lively praise band in other parishes, it doesn’t necessarily mean they are doing things right and we are stuck in the middle ages. I hope some people will appreciate our efforts to maintain our ties to Rome and our history, but we don’t pretend to have all the answers, so please bear with us. I just read a comment by someone on an Internet forum who said, “The difference between a choir leader and a Somali pirate is you can negotiate with a Somali pirate.” We want to be receptive to suggestions and will try to accommodate as best we can. Perhaps the Liturgy and Worship Committee could go through our hymnal and pick out some songs they would like to try. If we can work them into the liturgy, we will. If we can’t, we will try to explain why. Feel free to come to choir practice anytime and join in.
Subscribe to:
Posts (Atom)