Reform of the Reform

Has it begun? Sandro Magister:

Benedict XVI’s first trip within Italy will be to the National Eucharistic Congress in Bari at the end of May. He has announced that he will give “particular prominence” to the feast of Corpus Domini in June. At World Youth Day in August, he will put “the eucharist at the center.” In October, he will preside over a synod of bishops completely dedicated to “The eucharist, source and summit of the Church’s life and mission.” The first speaker at the synod will be Angelo Scola, patriarch of Venice, one of Ratzinger’s disciples.

But more than anything else, the papal liturgies themselves will be for the whole world a prototype of the “reform of the reform.”

The inaugural mass on Sunday, April 24 was an impressive first example of this.

Comments

[Zhou De-Ming]

Oh happy day! Oh happy day! When Benedict washed...liturgical confusion away!

Sorry, couldn't resist. But this article does make me very happy and hopeful.

Accompanying the procession was the chant of the "Laudes Regiae," pure Gregorian chant from the time of Charlemagne. Benedict XVI is very demanding in this regard as well. The choir of the Sistine Chapel sang exclusively Gregorian chant and classic polyphony, all in Latin.

Yes! There was music before 1970!

[Roberto]

The real miracle in my Parish will be when we get people who can actually sing...

For many years I have rationalized the many wrong notes with the fact (which I still believe true) that God looks at our intentions and not our musical skills. Yet I hope that people will come forward who can do better justice to the songs we offer to God.

[mio]

"Here 'He' refers to Jesus Christ crucified and risen, the great missing person of so many new liturgies, which have become 'meaningless dances around the golden calf that is ourselves.'"

What? Cardinal Ratzinger visited our diocese and I missed it???

[Zhou De-Ming]

True story. Three years ago, I joined a parish "Liturgy Team." Being the fool that I am, I eventually started to read Cardinal Ratzinger's book, "Spirit of the Liturgy." Wow. Then I did a bad, bad thing. I tried to share bits of what I enjoyed from that book with the parish Liturgy Team. The pastor told me to stop, because I was being divisive. Oh, my.

[Jason]

It will be very interesting to see the reaction when he first celebrates a public mass Ad Orientem.

[Zhou De-Ming]

I don't want to be a comment hog, but how many things going on in our parishes happen because, "Pope John Paul II did it in a papal mass, so it must be o.k.?"

One example I can think of is the "everybody come up in the communion procession; if you want to receive a blessing instead of communion, just cross you arms over your chest, and the EM will give you a blessing." Best research I've heard said this originated in a papal mass in Scandinavia during an ecumenical event with Lutherans. But, because the Pope did it, we can do it. Right?

[Lauren]

Has anyone else read "Why Catholics Can't Sing : The Culture of Catholicism and the Triumph of Bad Taste" by Thomas Day? I found it enlightening and entertaining. As a convert, one of the things I miss most is the excellent music in the Episcopal Church (about the only thing that denomination has going for it these days). My fiance (the son of two music teachers) is constantly frustrated by the lack of alto, tenor, and bass lines in the hymnal.

I always sing the hymns during Mass-- even the bad ones. But then again, I wasn't raised Catholic. Anyone want to give the perspective of the folks who stand there and don't even take the hymnal out of the pew rack? Is it because so much of the music is so bad? Are you afraid you're a bad singer? Just curious.

In a somewhat related vein, what's up with people leaving Mass while the final hymn is still being sung? (Note: I'm not saying these are the same folks who don't sing at all. I can understand not singing because you're uncomfortable with the high key of a song or something, but standing respectfully until the hymn is over). I love it that the priests in my parish deliberately wait until the final verse to process out of the church. There are quite a few folks who will leave before the hymn is finished, but not until the priests have processed out, and you can tell they get really antsy when Father takes his sweet time getting out. I know that "The Mass is ended-- go in peace" has already been said before the recessional, but we are still singing in praise to God, no? Maybe it's a little more important than hurrying to brunch.

Climbing off my soapbox now . . . .

[mio]

Lauren,

You should suggest to Father that he take as much of his sweet time as possible.

Our pastor doesn't start heading out until we're singing the last verse. And 99% of the folks stay until he leaves.

[amy]

Day's book is very valuable. As for the answer to his question - I can't remember if he brings the ethnic question into it, but it's raised often here. People tend to blame the Irish. I can't remember why.

[Zhou De-Ming]

Dear Amy...in regard to "People tend to blame the Irish," it is kind of like Genesis 3, which I adapt here:

Adam and Eve were hiding from God, because they couldn't sing the liturgy correctly either in Gregorian Chant or Sacred Polyphony.
God said to Adam, "Did you read from that OCP missalette?"
Adam said, "My wife, who is Irish, gave it to me, and I did sing."
God said to Eve, "Why? She said, well, back in the old country, those English serpents were always persecuting us, so we didn't have time for that beautiful music...just keep it quiet and have Mass fast before we're found out. So the OCP missalette seemed good to my eyes, and I sang from it, and gave it to Adam, and we did a duet."

So, yeah, it was the Irish Catholic immigrants that maybe brought the musically un-vibrant liturgical style to the US; but they blame it on persecution from the English.

[Nguoi Dang Chay]

I don't leave before the priest, but I frequently head out before the final hymn -- well, "song" -- is finished. I don't want to be around when people start clapping for the musicians/choir. Also, if the Mass is excessively long in some cases it's okay to leave even before the priest.

On the other hand, at my other parish (no musicians, very short Mass, DEFINITELY no clapping) I stick around for the final hymn (if there is one) plus post-Mass prayers.

[Anna]

Our music director is from Cuba by way of Georgia and he was devastated when he arrived up North and discovered NOBODY sings. He did a little research and attributes it also to the Irish makeup of our parish.

The Irish didn't like to sing in church because they associated singing with the English Anglicans that they loathed. They would say the rosary. Well, generations later this non-singin in church tradition continues. I sing now but growing up I had the impression it was a goony thing to do. And yes, I am mostly Irish.

[Anna]

Whoops! Zhou beat me to it!

[Rick Lugari]

I won't waste bandwidth on my litany of complaints about the liturgy as it now stands, but there are two simple rules that would be a good starting point for reform.

No talking!
No touching!
;)

[SiliconValleySteve]

Rick,

Can we add no clapping.

[Lauren]

"No talking!
No touching!"

Hilarious! I do cringe when people join hands for the Our Father. At my downtown DC parish, you can tell who the visitors are (even when they're not dressed like complete tourists) because they're the ones holding hands.

I also heard of a parish with a sign in the vestibule: "Before Mass, talk to God. During Mass, let God talk to you. After Mass, talk to each other." Sage advice.

[marie]

Sorry Lauren, I left during the recessional hymn last week, but after the priest processed out, since my children and I have a hard time not laughing out loud when we have to sing "WE ARE QUESTION!!! WE ARE CREED!!!"

[Lauren]

Oh, goodness, Marie. I think you were justified in that one!

Seriously, there are clearly instances where people will truly need to leave-- they've been struggling to quiet a fussy baby throughout Mass, they have to rush home to tend to someone who is sick, or they are simply DESPERATE to get to the restroom! But it seems in some parishes to be the rule that people leave, rather than the exception.

[James Kabala]

I know that when I was a little kid myself(early 1980s), it was definitely accepted practice for children had not yet received their first Communion to go up for a blessing. This was early in John Paul's reign, of course, and probably before he visited Sweden. Maybe Zhou was just referring to adults who do thia, but I don't see that happening very often even today.

[Susan F. Peterson]

I sometimes leave if the hymn is one I just can't stand.
And I do talk...when we have to sing "We are question we are creed" I always say to my daughter..What does that mean? or What nonesense! The rest of that song is mostly nonesense, too. Most of the time I sing or try to sing, even the worse hymns. And most other Catholics don't. The loudest singing I heard was on or near the fourth of July when we sang God Bless America. People know that one.
Susan Peterson

[John Hetman]

My local church (not my parish) has two Polish language masses (6:30 pm Saturday and 12:30 pm Sunday). As the choir for those masses are also Poles as is the music director, these packed masses (church capacity about 1,500) are filled with a congregation almost all singing.

On Holy Thusday, I went there for the Mass of the Lord's Supper. The hymns were divided into Latin, English and Polish. Almost everyone over 50 years old could sing the Latin hymns, as well as the Poles. Only the English hymns went barely sung.

After these many horrid years of Haugen, Hass, and Joncas, et al, it's no wonder. These guys would have been better writing jingles for commercials.

And, Zhou, I second your excitement!!!!

[Zhou De-Ming]

Hi James...I don't know where you live, but around here the following is even printed in the parish Bulletins, just below "The Golden Rule:"

Communion Rite
To receive Holy Communion or to receive a blessing proceed to the altar. Those who desire a blessing are asked to fold their arms across their chest and the priest, deacon or minister of communion will offer you a blessing.

For adults, not kids. Happens in many parishes. Every Sunday.

[Rick Lugari]

Siliconvalleysteve,

Fortunately at my parish (which is very orthodox) there is no clapping and the only disgusting thing to me is the sanctioned "sign of peace".

I have small children, so instead of going to my humble little parish which has but a few Masses, I went to the neighborhood gymnasium church (the one where I was once reprimanded in the communion line for kneeling) for a 7:00 pm Christmas Eve.

The list of naughty things were too numerous to mention, but the icing on the cake was at the end of Mass when the priest, in a very heartfelt tone said, "I am just so touched that ya'll came out here tonight; give yourselves a big round of applause!" Then he proceeded to solicite applause for all the "players". "Let's hear it for our EM's", etc.

That lends itself to explaining why I take my family into a bad neighborhood to go the poorest parish in the diocese even though there are 20 parishes closer to home.

[McO]

Where I go to church the pastor has made it clear that we do not clap. The choir is not singing to entertain us, they are singing the praises of the Lord.

[noe]

I guess I am a hopelessly irredeemable liturgical ignoramus compared to you folks. I actually think it’s wonderful when people (adults as well as children) receive a blessing in the Communion line. It may well be the opening door to future Catholics. We have had non-Catholic friends attend Mass with us, and I encourage them to receive a blessing. I happen to believe there is beauty and grace in welcoming the stranger in our midst.

[Karen Howard]

On the subject of Catholic vs. Protestant hymn-singing, one of the things that amused me right after converting was the apparent two-verse rule. As in: since it takes Father approximately two verses of the hymn to process in and get situated, that's generally how many verses we sing.

Which is ok, unless it's a Trinitarian hymn...

[Karen Howard]

You know, if "The Spirit of the Liturgy" were condensed down a bit, it would make a dynamite encyclical...

[Mike Petrik]

Zhou,
I agree that the practice of offering the option of receiving a blessing rather than communion is common in many parts of the country. You seem to suggest that such a practice is forbidden. But is it?

[Don Boyle]

Lord, I hope Magister is onto something here. I foolishly expected some dramatic differences at the installation Mass and didn't see much.

The standard explanation of the Irish thing is that when the Catholic faith was against the law in Ireland, it was kept alive through hurried, get-it-over-with-quick Masses in odd locations--in the most romantic versions of the story, out on a rocky moor somewhere. When the Mass came back inside, the habit of getting it over with never went away.

[Zhou De-Ming]

Dear Noe,

I'm all for blessings. Need all I can get. In fact, I wish more Catholic priests would be more "fount of blessings." From my reading of Coptic life, Coptic Christians will often acost a priest and ask for a blessing, not letting go of them until they get it. Yes, more blessings! How about after Church out front?

Why not in the Communion Procession? Because it is the Communion Procession. It is not the Blessing Procession.

Some terrible analogies? Suppose you went into a fine restaurant, got seated, and when the waiter asked for your order you said, "Oh, I'm not here to eat. Just give me a blessing." He'll bless you right out on your ear.

Or suppose you go to the flu clinic, wait in line, and when the nurse says, "Roll up your sleeve," you just cross you arms over your chest and ask for a blessing? No way.

The Communion Procession is for Communion (unless you're a kid who has not yet started receiving this sacrament).

Blessing are great--somewhere else.

[Anna]

Rick Lugari -

Just asking - why do you consider the sign of peace disgusting? I ask because a very orthodox priest at my parish never says "You may now offer each other a sign of peace". People's reactions are rather funny - they still shake hands, it just takes a second or two to start.

Was this introduced in the Novus Ordo and if it was, what makes it more awful than the vernacular, facing the congregation, etc.?

[Zhou De-Ming]

Mike--it's not forbidden, as far as I know. But neither is it part of the liturgy. It is in that vast, undocumented, unconfirmed, undenied grey zone of "nobody said we can't do this, so let's do it." There are no official statements on it one way or the other. Just like there are no official statements about 65 year old male lectors coming up to the ambo in Hawaiian shirts, Bermuda shorts and sandals (no socks).

Many things are not forbidden. Should we do them? Should we do them because somebody else did them?

[Zhou De-Ming]

Mike--the holding hands during the Our Father with sqeezie-poo at the end also is not forbidden, nor part of the liturgy. It, too, is in the grey zone of liturgical "don't ask, don't tell."

But I feel uncomfortable when doing that with someone else's wife, or teenage daughter wearing a low jeans and a too small top. I'm still a man of flesh, and that sort of flesh-to-flesh interaction with young, atractive members of the opposite sex, while trying to pray, can be a distraction.

Liturgy is supposed to be "work of the people?" right? I don't hold my co-wokers hands in the office while we work.

The hand(s) I will hold are those of my spouse and family.

So I prefer communities where we don't do that during the Our Father.

There is no official Church policy about it one way or the other, as far as I know. Its just one of those "let do this" things.

[Liam]

Well, Day's criticism about Irish-American liturgy is *not* so much directed at the lack of singing as that the hymn styles favored by Irish-American clerics before Vatican II ran heavily towards the saccharine solo ballad style that is antithetical to the metrical hymn tradition of other cultures -- the contrast with the Catholic Germanic countries being most pointed. His point is that much of the contemporary music we experienced after the council was simply an extension of this preconciliar tradition in new guise: given that Irish-Scots music traditions were one of the main drivers (of course along with African-American traditions) in the development of American popular music, he has a point....

[Mike Petrik]

Zhou,
I agree that just because something is not forbidden does not mean that it is wise or preferable to do it. The holding hands during the Lord's Prayer phenom is an interesting example. I disfavor it because it is by nature somewhat coercive and it detracts from the proper vertical orientation of the prayer itself. But I don't lose much sleep over it. Many people seem to prefer it and it is not forbidden. Receiving a blessing seems even less problematic as it neither detracts from anyone's reception of the Eucharist nor otherwise intrudes on other worshippers. Why isn't it much like making the sign of the cross after receiving the Eucharist? It is not in the rubrics, but many folks do it. So what?

[Liam]

Btw, for a precious example of the Irish solo ballad style, see the Londonderry Air. Danny Boy or the Celtic Song of Farewell or whatever....

Pretty. So dripping with sentiment as to require insulin. Not meant to be sung by a congregation.

Anyone for Mother Rat?

[Mike Petrik]

Zhou,
I do agree that we should be cautious about idiosyncratic innovations. There is something presumptively arrogant about making up your own stuff as you go along. That said, some reasonable latitude is appropriate, especially if it is compatable with the purpose of the liturgy and does not intrude on the practices of others At the very least no worshiper should feel pressured to conform with or be unduly distracted by the preferred novelties of another another; which is why I too am somewhat troubled by the holding hands stuff.

[Zhou De-Ming]

Archbishop Chaput on why blessings (even for children) may not be a good idea during Communion Procession.

[Ed]

Would agree with above posts blaming the Irish for bad or uninspired singing in church. Most of my relatives are of Irish descent and cannot be said to be good singers. In second grade a nun told me in front of my classmates that I croaked like a frog. Haven't really wanted to sing since then, although my wife ( a choir member in an Episcopal church ) insists I have a good singing voice.

The quality of singing in the local Episcopal church is much higher than in any of the Catholic churches in our area. The Episcopal service is more stately and measured, whereas Catholic services seem rushed, although they do seem to be getting better. Given the high quality of Catholic liturgical music through the centuries, I find it galling that we have to tolerate such insipid music in our churches.

[Janet]

Lauren,
I'm afraid I'm one who doesn't usually open the "hymn" book. I too am a used-to-be Episcopalian. I went to an Anglo-catholic- evangelical parish that used to sing to raise the roof! Beautiful traditional hymns, too, and a choir that often sang Latin, and Anglican chants. The music could break your heart and stir your spirit! When I converted (for obvious theological reasons), I tried to sing the modern *#$@! that passes for music, but I've almost given up. And even I have never heard that "We are Question" song.
Zhou,
The practice of going up for a blessing has actually BEEN quite a blessing for me. As a candidate, I could not receive the eucharist yet, and it meant a lot to be able to go up and recieve at least a blessing from the priest.
To the reform of the reform!!!
Praise God for Benedict XVI!!!

[Mark C.]

Talking of the Irish pre-Vatican II hymn style, has anybody ever noticed that the tune of "O Mary We Crown Thee With Blossoms Today" is a dead ringer for "Mother Machree"?

[Zhou De-Ming]

Dear Janet...I would be most interested to read your reactions to the suggestions of Archbishop Chaput. Would his proposed alternative to the "blessing instead of communion of unknown origin" appeal to you?

[Maclin Horton]

Re Irish solo ballads: we had a priest who had a very nice but also very sweet Irish tenor, absolutely made to order for Danny Boy et.al. He would sometimes actually burst into song in the middle of the homily--solo, a capella, syrupy. It was easy to imagine yourself in Dublin, ca. 1900--but in a bar, not a church.

[Rick Lugari]

Anna,

In the old Mass there was the Kiss of Peace, which was nothing more than the priest turning toward the people and giving them a blessing. The people returned the blessing in the person of the server (unless it was a dialogue Mass, in which the people did it directly). It was very reverent and fluid. It did not divert anyone’s focus from God to Bob and Edith over yonder.

People are certainly free to prefer the way it is now; I personally find it uncomfortable and very distracting from my worship. I could argue (successfully, I believe) that liturgically speaking it was a major mistake to have introduced this disruptive and “horizontal” act.

The vernacular is not a problem. People can argue which was better and there are valid points either way. I prefer the Latin, but would be just as ecstatic if we returned to the 1962 missal, but in the vernacular.

The orientation of the priest is an arguable thing. Personally, I tend toward the view that it’s best ad orientem. There are too many factors on that to go into here, but I hope I cleared some things up.

[lmPeter]

Mike,
Good point. We just lost our pastor due to an inappropriate relationship with an adult woman, but in my mind what he did with the liturgy was worse. We were required with reminders at every mass to hold hands not just during the Our Father, but until the sign of peace as well. I really have no problems holding hands during the Our Father, but as I understand the GIRM this cannot be mandated. As soon as he was gone, the hand holding stopped, it made people uncomfortable. I could go on and on about leaving out the penitential rite, bizarre prefaces, no chasuble, no hand washing, etc. And I'm no radtrad, a properly conducted Novo Ordo is fine with me. We finally got a new Bishop last year, this year he is cleaning house and 32 priests are either retiring or resigning. We have had 30 years of one of the most radical bishops in the country. The really sad thing is most people don't have any idea of Catholicism.

[Rick Lugari]

Reagarding the holding of hands thing. It seems to me that it has been addressed by the Vatican and has been ruled a definate no-no (like we really needed that anyway). apparently it isn't just because it is a horizontal novelty, but because the purpose is allegedly to be a sign of communion (horizontally, yet), when the true sign of communion is Holy Communion in where we all become united with Christ. I know that I have read that from an authoritive type of source, but I don't recall where. I will try to verify it.

[Sonetka]

Strange how many tuneless-Irish posts we have here - because I have another one :). My Irish grandmother, one of the best people I've ever known, couldn't carry a tune in a basket and neither she nor her (very) large extended family ever evinced any musical interest at all. Great talkers, though. It was my stolid German grandfather, who got confused by puns and was usually verbally overwhelmed by his Irish wife, who loved music and who would cry while listening to recordings of the Vienna Boys' Choir. (The other side of my family is Ukrainian/Eastern Rite, so the question of music in church never came up. It was what it was, what's all this about changing it?)

As for handholding - I just don't like it. I'm not a huggy kind of person anyway, and grabbing hands with total strangers is distracting and feels like a return to nursery school. Fortunately in our church we don't hold hands for the Our Father, though there are always visitors who spend the whole prayer with their hands sort of splayed out symbolically.

[Rick Lugari]

My apologies to all concerned. I have not been able to find an authoritative document on the hand holding abomination (a touch of editorializing). However, I have found some other reading on the subject.

EWTN

CatholicLiturgy.com

[Zhou De-Ming]

Two real stories from "The Sign of Peace."

I injured my shoulder last May, went through a hell of pain and sleep deprivation, then really good drugs (and good sleep), then months of physical therapy. About three weeks after ending physical therapy, some nice man I've never seen before, three seats to my right, insisted on shaking my hand. So I offered it. And he nearly ripped my arm off at the shoulder, or so it felt. I spent the Agnus Dei in incredible pain.

I have a vision defect. I don't see in 3-D. Never have, never will. Its my brain. Instead, I see two copies of a 2-D world, in different colors. I move about in the 3-D world with difficulty. I can't really see stairs down from the santuary if they are the same color, so I land with a thud--I'm not made to be an EM. Anyway, more that once somebody has come to me for a "hug" during the sign of peace, and they end up getting a jab to the chin because, well, I just can't see where their head is in 3-D space. "Sorry, no offense. I didn't mean to punch you in the face while trying to return your hug. You need to shave, as your stubble cut has my knuckles."

[Jay Anderson]

lmPeter,

You must be in the same Diocese as me. Let me guess: Richmond.

[lmPeter]

Jay,
Bingo

[Neil]

Zhou writes, "The Communion Procession is for Communion." That's exactly why I think that we really must let those who cannot receive the Eucharist but desire a blessing proceed to the altar.

Part of Communion - and John Paul II said this "must not be overlooked" - is the relationship between the Eucharist and ecumenism. More specifically, "In the celebration of the Eucharistic Sacrifice the Church prays that God, the Father of mercies, will grant his children the fullness of the Holy Spirit so that they may become one body and one spirit in Christ" (Ecclesia de Eucharistia, 43). This means acknowledging that we "do have a burning desire to join in celebrating the one Eucharist of the Lord" with our separated brothers and sisters (Ut Unum Sint, 45).

This "burning desire" is perhaps most clearly felt within interchurch families. We might even say that the specific vocation of interchurch families is to witness to this often neglected (suppressed?) "desire" by concretely showing the present wounds of Christian division. As Msgr. Giuseppe Chiaretti, Archbishop of Perugia, recently told a gathering of interchurch families, I would say to you: "Courage! In your sufferings you will be 'completing what is lacking in Christ’s afflictions for the sake of his body, that is, the church' (Colossians 1:24). In fact, you carry very visibly in your story a sort of 'sign of contradiction' which can be a warning to all Christians, a bit like Jacob’s 'limp' or Paul’s 'thorn in the flesh'. You are in effect a continuous living and painful memorial of the torn robe of Christ."

In the Communion Procession, the presence of a Methodist, Lutheran, Anglican, or Baptist - a disciple of Christ, perhaps the spouse of a Catholic, who still cannot yet receive the Eucharist - openly asks John Paul II's question: "How is it possible to remain divided, if we have been 'buried' through Baptism in the Lord's death, in the very act by which God, through the death of his Son, has broken down the walls of division?" The disciple approaches the altar, but can only ask for a blessing: this is a 'sign of contradiction,' a difficult yet honest testimony that Christ's robe is torn. It reminds us of what the most recent statement of the US Lutheran - Roman Catholic dialogue asked us to humbly recognize - "our communities are wounded by their lack of the full catholicity to which they are called and by their inability to provide a common witness to the gospel."

I think that this testimony is an important aspect of the Eucharist. The ones who approach the altar and ask for a blessing remind us that part of Communion must be "a burning desire to join in celebrating the one Eucharist of the Lord, and this desire itself is already a common prayer of praise, a single supplication" that still waits for fulfillment.

As John Paul II wrote:

"In this respect I would like to mention one demonstration dictated by fraternal charity and marked by deep clarity of faith which made a profound impression on me. I am speaking of the Eucharistic celebrations at which I presided in Finland and Sweden during my journey to the Scandinavian and Nordic countries. At Communion time, the Lutheran Bishops approached the celebrant. They wished, by means of an agreed gesture, to demonstrate their desire for that time when we, Catholics and Lutherans, will be able to share the same Eucharist, and they wished to receive the celebrant's blessing. With love I blessed them. The same gesture, so rich in meaning, was repeated in Rome at the Mass at which I presided in Piazza Farnese, on the sixth centenary of the canonization of Saint Birgitta of Sweden, on 6 October 1991."
(Ut Unum Sint, 72).

Indeed, I cannot imagine a Communion Procession richer in meaning.

Thank you.

Neil

[SiliconValleySteve]

I'm no radTrad but the discussion here illustrates my opinion that we need the Tridentine rite widely practiced to set a standard.

Just from this tiny sampling we can see that the Novus Ordo is currently subject to many variations. As we embark on the "reform the reform" movement, there will be yet more variations that will include local improvisations. Under these circumstances it will be difficult to know what is valid and what isn't and room for lots of discord unfortunatly.

As a fully developed liturgy, the Tridentine Rite offers a stable comparison point and for those who are so inclined, a predictable liturgy.

I'd be interested in others comments on this.

[Sandra Miesel]

Thomas Day does blame the Irish for their musical tastes--either no hymns or sappy music-hall stuff meant to be trilled by John McCormack. The Germans had a well developed vernacular hymn tradition (as did the Poles) but Irish prelates won the turf wars in the 19th and 20th C so the Church in America got little benefit from those examples.
Does anybody remember the attempts at "modern" church music written by Fr. Daniel Lord before V II? "Mother Beloved" is a slow, sentimental waltz but "An Army of Youth" is so amazingly unPC, almost Kiplingesque in its jogging rhythm, some subversive folks might like to teach it to their World Youth Day delegation.
USCCB is on record against hand-holding at the Our Father but of course they don't inforce it.
Our parish has solved the people leaving early problem: we sing a "song of praise" shortly after Communion is completely over. Then at the end of Mass, the celebrant and crew process out to organ music only as the people disperse. It works!

[Zhou De-Ming]

Dear Neil,

I'm not suggesting that anybody should not get a blessing from the Pope, however he wants to do it.

But the question I have is, if someone (say, my sister-in-law an evangelical Protestant who is now attending Mass) has a strong desire for the Sacrament, and is not yet able to receive it, what should they
- receive a blessing from an EM (who is not commissioned to bless in the name of the Church, unlike the Pope or a priest), or
- make a spiritual communion, as described by Archbishop Chaput?

This earnest desire to receive our Lord sacramentally is traditionally called a "spiritual communion." Regrettably, we don't talk about spiritual communion as we once did. But Thomas Aquinas, Alphonsus Liguori and many other great saints strongly encouraged spiritual communion as a practice.

Both children and adults can make a spiritual communion. They may come forward with their arms crossed and bow before the Eucharist. Then the priest, deacon or extraordinary minister could say to them kindly, "Receive the Lord Jesus in your heart." This is not a blessing, but an invitation to worship, so no gestures are made.

This spiritual communion would more authentically carry out the spirit of the liturgy. Being faithful to the truths of the sacramental celebration allows all of us, young and old, to enter more deeply into worship.

I think this sounds better than having an informal EM make a sort of informal blessing. Again from Archbishop Chaput:

As warm and well intentioned as the gesture may be, in the context of the liturgy, the Communion procession really isn't the time for a blessing of children or adults who are unable to receive Communion.

There are times in the liturgical year when the laity assist in specific acts of blessing, such as the blessing of throats or the distribution of ashes. These are clearly indicated in the Book of Blessings. But extraordinary ministers of holy Communion do not ordinarily have a commission to bless in the name of the Church, as priests and deacons do. At this point in the liturgy, they have a very specific function: to collaborate with the clergy in the distribution of holy Communion.

As we'll explore in a later column, the blessing of the assembly properly occurs at the end of the Mass. As the body of Christ, the assembly is blessed together before we depart to live the fruits of the liturgy.

Again, the Pope (not an EM) gave this sort of blessing to Lutheran Bishops at an ecumentical gathering, and again at the Canonization Mass of a Swedish saint. I really doubt that this particular action of the Pope was meant to be repeated, copy-cat fashion, by all the EM's at the local parish in America (giving yet another example of how the laity can exercise priestly functions).

[Rich Leonardi]

Receiving a blessing seems even less problematic as it neither detracts from anyone's reception of the Eucharist nor otherwise intrudes on other worshippers.

On the other hand ...

Two sundays ago, I watched a blue-jeans-clad young woman (with her blue-jeans-clad boyfriend) walk up the Communion line ahead of me and ask the priest something he couldn't understand.

He leaned forward, Eucharist still held aloft, and with a furrowed brow said, "Hmmm?" So she leaned forward and said it again. He mumbled, "oh ... uh sure," and then gave her some sort of blessing, looking relieved that she was moving on.

Her request struck me as self-centered, even more so after I watched the cute couple speed off after Mass in a car that probably cost more than my first home.

[Kathie]

I have a question about the "crossed-arms-for-a-blessing" option in the Communion procession:

Does a Eucharistic Minister, as opposed to a priest, actually have any authority to give a blessing? Is there an actual blessing conveyed?

[Kathie]

Sorry, it looks like I cross-posted with people who had already addressed my question. Thank you!

[noe]

Neil,
thank you for your eloquent comment.

Zhou,

I am in the South, and there is a much smaller percentage of Catholics in the population. At funerals especially the church will be filled with a very large portion of non-Catholics. Very often, there is no mention in the program or the bulletin or from the altar of the Communion practices of Catholics. So the Communion line forms and there is mass confusion (pun not totally intended). People have no idea what to do, and I’d wager that many join the line and end up receiving Communion more or less by default. Others remain in the pews looking very uncomfortable. The blessing option, explained in the program or from the altar, is gracious and allows the visitors to participate, even if not fully. As a practical matter it also helps with everyone getting back to their seats.

The practice of receiving a blessing is simple and draws no attention.

In contrast, I have been to funerals in Episcopal churches where a very big point was made by the presider that all are welcome to partake at the ‘table of the Lord.’ While we cannot (and should not) extend this invitation, the blessing provides warmth and communicates generosity (as opposed to an often perceived message of exclusion).

My husband was not Catholic for the first 10 years of our marriage. His family has always been very supportive of his conversion, attending the Easter Vigil Mass where he was received into full communion with the Catholic Church. When they come to Mass with us they are very grateful to be included at Communion time by receiving a blessing.

I read Archbishop Chaput’s column, and I love the idea of ‘spiritual communion.’ I’d like to see that practice introduced. In the meanwhile, I will still support the practice of the blessing. If the EME’s are not qualified to give a blessing, then the person can go to the priest.

And, Rich, I fail to see how the car the woman was driving has any relevance at all to her request for a blessing.

[Rich Leonardi]

And, Rich, I fail to see how the car the woman was driving has any relevance at all to her request for a blessing.

(1) It's just a bit of St. Blog's snark
(2) Seeing the car made me think that she seems to get what she wants.

[Zhou De-Ming]

Noe, in all kindness, I feel that the experience you report demonstrates most clearly the very sad state of understanding and appreciation of what is the Eucharist and the liturgy. I can only hope that this "mass confusion" can be made more clear in the future.

[Janet]

Zhou,
I agree with noe's comment. I would also love to see the "spiritual communion". I see one problem with it -- education. It would have to be addressed, either in a written or verbal instruction in each mass, otherwise I really doubt people would understand it. I'll stick to the blessing, too, if that's what's out there.
Re: the peace, it also makes me uncomfortable. I would like to see it disappear. I think the origin of it is the passage about "leaving your gift at the altar" and reconciling with your brother before communing, but of course that isn't what happens.

[Rick Lugari]

I can only hope that this "mass confusion" can be made more clear in the future.

Zhou,

I think we can finally look forward to it with hope of seeing it.

Viva il Papa

[Peggy]

Gee,

I wonder what my hometown diocesan paper will say. The priest (who seems to have lost his collar) who writes the weekly liturgical column slapped those who are engrossed in adoration by saying that they're going to be suprised when they get to the pearly gates and find out God expected them to do more than just worship Jesus, ie, charitable works. Apparently, even my friend in that diocese shares the belief is that the essence of being Catholic is to do volunteer social work, not learn the faith or adore our Lord. This collarless priest (in a Cosby-like sweater!) also seems to find no connection between adherence to the Church and its single "approved" theology and listening to the Holy Spirit or following Jesus himself. Such people are apparently too rigid.

I also read recently "Why Catholics Can't Sing." I did seem to understand that the Irish were to blame as well. I also have to note that Day had such a variety of complaints that I could not keep them straight and was confused by how the related to (or seemed to contract) one another. Oh, well. I'm reading very sporadically in general with the responsibilities of two little ones these days. The disruptions may be a cause of confusion for me.

[Peggy]

whoops! "surprised"

Assume all other typos as typos, not ignorance.

[James Englert]

I've always thought the origin of hand-holding during the Our Father is evangelical in origin, mainly because my evangelical brother in law asks us to do it when he says grace before a meal.

Also, a significant minority of people in church will raise their arms in imitation of what the celebrant does. I've always wondered how this practice got introduced.

[fr. frank]

Very useful discussion and comments on blessings at Communion time, holding hands during the Our Father, etc. I'm often asked these questions for OSV's The Catholic Answer. Do I need to footnote this blog if I take your ideas?

Just because something is not forbidden in the Liturgy, is not a good reason to allow it: holding hands during Our Father, raising hands in the 'orans' position, etc. After all, most municpal parks don't post signs saying "Please don't eat the daisies."

But the blessing at Communion time: I won't do it for kids if they are hard to reach because I don't want to jeopardize the safety of the Holy Eucharist.

Notwithstanding the fine article by Arch. Chaput, I sense the direction of JPII in Scandinavia is the right one: while we can not offer Communion to those who are not in full communion, a warm gesture of inclusion can knock down barriers and lead to conversions to the Catholic faith. I have several cases of this. And after all, that's what we want to do: bring souls to the fullness of the Catholic faith.

But as for the reform of the reform, what does this mean? Will Blessed Mother Theresa get her wish of Communion only on the tongue?

[ml]

During the recent papal coverage, Christiane Amanpour said something about Vatican II updating the Mass with novelties like the sign of peace, and Archbishop Wilton Gregory responded that VII had actually restored what had been a practice of the very early Church so it wasn't new at all, just a restoration of an earlier practice. I'm certainly OK with it although the placement in the liturgy does take me out of the moment. But I am truly annoyed by people (not many, but I've been near them), who refuse to participate at all, and will drop to their knees and cover their faces so that they won't have to shake a hand outstretched to them. I can understand not liking it, but it is part of the Mass, and we are asked to share the sign of peace with our neighbors.

Re: handholding during the Our Father. That is a novelty I do not like, and I resent it when someone just grabs my hand (although I don't pull away if that happens). I can't concentrate at all on the Our Father, and as another poster noted, it is a vertical prayer, not a horizontal one. Our "high" moment of communion is after reception of Holy Communion when we are one with each other and with Christ. And our moment to offer a gesture to our neighbors is during the sign of peace that immediately follows the Our Father.

I don't recall exactly what is written in the GIRM, but I believe hand-holding during the OF is a practice that priests and bishops are not supposed to encourage even if they are not required to discourage. That doesn't happen at my local parish where the pastor insists on holding hands with the deacon and readers in the sanctuary, so most of the laity feel compelled to do the same. When the assistant is presiding, he does not hold hands. Lovely bit of confusion for the people.

It's really ridiculous at daily Mass: people are spread apart by a few feet, but they still try to hold hands, and they look like contortionists forming a human chain. Some of them are quite exhuberant during what Zhou called the "squeezie" part--you'd almost think they were witnessing the Second Coming by the way they raise their hands high and throw back their heads and call out, "For the kingdom, the power, and the glory are Yours, now and forever."

I read some time ago that the hand-holding is an import from Protestant services that do not have a liturgy to speak of, so the hand-holding is what they do to demonstrate community. And undoubtedly many people look forward to it because (IMO) they have no idea of the theology of the Mass--they do not realize that the entire Mass is a sacrifice that they are collectively assisting in so the hand-holding and handshaking are the parts of the Mass in which they are aware of the connection to the people around them. My own local parish litergy is very interactive. The Gloria is an upbeat drum and tambourine horror: "Gloria (clap, clap), Gloria (clap, clap)." And of course, the choir always gets a big hand at the end of Mass and sometimes in the middle.

I do love the Tridentine Mass because the language of sacrifice is so clear. If you understand what the Mass is, then you feel connected to the entire universal Church from start to finish. That is certainly an area that I expect Pope Benedict to work on--teaching people what the liturgy is about--in addition to making it more reverent and beautiful. I believe that if people understand what the Mass is, then they will be eager to make it more reverent and beautiful and maybe will start to understand why the happy-clappy novelties detract from it.

I'm wondering if Pope Benedict will declare that any priest in the world is entitled to offer the Tridentine Rite. It would go a long way to getting the SSPX back in the fold, but I doubt things would change much on the ground. For one thing, priests are not going to want to antagonize a bishop who does not want it, and for another, there IS vocations crisis, and Tridentine Masses would mean extra Masses. In my diocese, there is no way any of the regular Sunday NO Masses will be replaced by a Tridentine Mass, so automatically, a priest would have to be willing to add an extra Mass in the afternoon or evening, and I'm not sure many would be willing to take on another Mass even if they are interested in offering the old Mass. It would be good enough if even one more were offered in a diocese, but I wouldn't expect a drastic change. There is only one in my diocese, and going to it takes about six hours there and back, so I'd be thrilled to find one 30 minutes away. And maybe the beauty of the Tridentine Mass would attract more vocations!

At any rate, I expect good things to come from the restoration of the restoration.

[Rod Dreher]

Jay: You must be in the same Diocese as me. Let me guess: Richmond.

I was born and raised a Protestant in the Deep South, but converted to Catholicism as an adult living up North (Washington DC, which we always considered Yankeeland, but the Southernness of which I only came to grasp after I became a New Yorker). I assumed when I first moved to Dallas that the Catholic Church here would be quite orthodox and conservative, because this is a conservative city, religiously and otherwise.

I was shocked, really shocked, to find that this isn't so. At all.

[symdd]

Here in the diocese of Cheyenne (Wyoming) our generally conservative bishop didn't care for the hand holding during the Our Father; instead he directed that we adopt the orans position (like the priest). I am happy not to hold hands anymore, and am doing what he requested out of obedience, but am uncomfortable with our new stance.

[Neil]

Dear Zhou,

I would agree with your point about Eucharistic ministers (which is why I did not mention them in my original message).

However, I would think that the substitution of a "spiritual communion," as I understand it, would be inadequate, which might explain why John Paul II did not suggest it in an ecumenical context. What is a "spiritual communion"? In Ecclesia de Eucharistia, John Paul II speaks of a "constant desire for the sacrament of the Eucharist" and quotes St Teresa, "When you do not receive communion and you do not attend Mass, you can make a spiritual communion, which is a most beneficial practice; by it the love of God will be greatly impressed on you." St Thomas writes, "Before receiving a sacrament, the reality of the sacrament can be had through the very desire of receiving the sacrament. Accordingly, before actual reception of this sacrament, a man can obtain salvation through the desire of receiving it, just as he can before Baptism through the desire of Baptism, as stated above." They eat the sacrament spiritually "ere they receive it sacramentally ... who desire to receive these sacraments since they have been instituted." We might say that a "spiritual communion" presupposes a already fully articulated "desire" for the sacrament that one is unable to consume, perhaps for rather mundane reasons.

Once more, then, to the best of my understanding, one makes a "spiritual communion" through recognition of *this* Eucharist, a desire to consume *this* Eucharist, and then the realization of his inability to receive it here and now. Thus, I wonder if a Protestant can or should make this sort of "spiritual communion" - my sense is that he will very much recognize the Presence of Christ in the sacrament, but finally admit that he does not yet have the language to fully grasp transubstantiation and authentically desire *this* Eucharist, even as he anticipates a future convergence that will make shared communion a blessed reality. It would then seem that a blessing - by the priest - would be more appropriate, until we have much more of a consensus on sacramental theology.

I do not understand why Archbishop Chaput writes that "in the context of the liturgy, the Communion procession really isn't the time for a blessing of children or adults who are unable to receive Communion." We can discuss children at some other time, but it would seem that the disconcerting witness of those who are baptized but cannot receive the Eucharist intensifies our experience of Communion by adding a clarity and urgency to our desire for a presently impossible Eucharistic sharing and a community that can more fully express the catholicity to which it is called - a community that "far from closing in upon itself" is more manifestly "a sign and instrument of the salvation achieved by Christ, the light of the world and the salt of the earth (cf. Mt 5:13-16), for the redemption of all" (Ecclesia de Eucharistia). So it would seem that the Communion Procession would be the proper place for the blessing of "adults who are unable to receive Communion."

Thank you very much.

Neil

[Scotus]

Of course, it would be a lot easier to get everyone a valid blessing if the person offering communion was a priest rather than an EM. How about not haveing six "communion stations" when there are only a couple hundred people at the mass anyway? Sorry... Personal gripe...

[James Englert]

I was surprised at the clapping which interrupted the homilies by then Cardinal Ratzinger in the funeral mass and in Benedict's inaugural mass. I took this to be an inevitable by-product of having a huge outdoor mass, which will take on some of the qualities of a political rally. Benedict didn't seem bothered. I found it jarring at first but then became interested in following it as an indicator of what the crowd responded to, as one would at a rally. The newspapers in turn noted how many times the homily was interruped by applause, just as they do at State of the Union speeches. Strange. And then back to the beautiful liturgy.

[ml]

Well there's no shortage of EM's at any Mass I've ever been to. Sixteen at every Mass in my local parish.

Tridentine Rite--that reminds me that one of the reasons IMO that the Tridentine Mass is frequently offered, when it's allowed, in the most blighted urban areas is that the churches there were too poor to tear out the high altar and communion rail during the post-VII renovation frenzy. It does make a different when the old Mass is offered in a beautiful old church with a communion rail. Although out of curiousity I did go to an SSPX mission once that was part of a strip mall, and they used two prie dieu kneelers.

I think the blessing during Communion is a good idea for people unable to receive and who want the blessing. I can't imagine that it happens often enough to be a problem. And it might be a good witness for Catholics who are receiving when they really shouldn't be in the sense that it might make them consider what it means to be in a state of grace and in communion with the Church.

[Zhou De-Ming]

I believe the "blessing instead of communion" is still an open issue, and that there has been no episcopal decision for or against it (although Abp. Chaput seems against it).

As mentioned, it does have certain advantages:
(1) it is welcoming to those who are not receiving the sacrament,
(2) it allows the entire congregation to "come forward to Jesus" in some sense, preventing anyone from feeling "left out"
(3) it makes for easier traffic flow in tight pews (not an advantage in churches without pews)

There are also certain problems:
(1) Lay EM's are probably not commissioned to give a blessing
(2) The blessing is not specified in the liturgy
(3) It can result in non-Catholics receiving communion if the "signals" are not clear on both sides of the ministry [I know personally that this happens, even with the best intentions of all.]
(4) It obscures the fact that this is Eucharistic Communion, a sacrament, not a general celebration of communion in faith of the gathered community

Personally, I feel the problems outweigh the benefits. But you, like my wife, know that my opinion matters not much.

There are many other ways to be hospitable to non-Catholics at the litrugy. If you attended a Buddhist or Jewish or Hindu liturgy, would you expect to just follow along and participate? Or would you expect your host to explain things to you, and treat you like a guest? I think that there is an issue with some Protestants thinking that "we know what communion is--these Catholics have their peculiar ideas; we'll just take communion anyway." Not good. A presumptuous guest, perhaps.

[Zhou De-Ming]

Sorry. That last post should end:
A presumptuous guest, perhaps, or an inadequate Catholic host, who, perhaps, also does not feel there is any difference between Catholic and non-Catholic Eucharistic communion. Many Catholics don't believe in the "real presence," etc. So why bother their Methodist (for example) relatives about it?

[Colleen]

Peggy: I read and very much liked "why catholics can't sing' but upon reflection, it probably could have been half the size it was. It seemed to me like the book repeated, ad nauseum, some of the same premises over and over again. A funny note about the copy I have - I bought it secondhand it almost each page has comments/short essays critiquing Mr. Day's suppositions... lots of !!!'s and ???'s and the tone is generally outraged and hysterical. The penmanship is perfect and when I first saw it I thought it looked like every nun's penmanship I ever saw (and I saw plenty!). At the very least, the author of those comments is/was a female educated in Catholic schools and most likely over age 60.

I think the communion line blessing was started so no one felt left out. For a time, before I went back to Confession, I would be the only person kneeling in the pew during Holy Communion. I remember as a kid there were lots like me, maybe up to 1/4 of the attendees. I guess even the communion line is subject to our pc egalitarian society.

Fr. Frank, I don't think we'll ever see Communion on the tongue as the norm. Think that went the way of communion rails, patens and votive candles (and for the record, I'd rather have no votive candles then those silly press the button kind).

I'd like less 'optionals' in the NO. I miss the 'Confiteor' - can't find a parish in my area that has it. I always thought '...and you, my brothers and sisters...' was such a wonderful connection to my brethren in the pews, plus it's really a perfect prayer.

To close, once and a while the Boston Globe has a pretty good article on the Church and the following is one of them.

"Heavenly Hootenanny: How folk music -- and the counterculture -- entered the Catholic Church"

[Kevin]

It's easy to see why there is so much confusion on the orans position. I think the bishops have contributed to this.

http://www.adoremus.org/1103OransPosture.html

The postion of your neighbor's hands during the Our Father I would hope not affect anyone's ability to focus on the Our Father. As long as they are not grasping yours, that is. Do we also we want to get into a discussion of prayer hands postions too? Fingers laced together, straight up and down and above or below the belt. I am a straight up and down chest high person myself.

[Marv Wood]

Addressing what others have said about a more generous granting of the Tridentine Mass, I am somewhat conflicted about all priests being given the right to celebrate it.

I regularly attend the Tridentine Masses celebrated by the Priestly Fraternity of St. Peter, and these priests celebrate it very well and reverently. However, I have attended other indult Tridentine Masses celebrated by Diocesan Priests and they leave a lot to be desired, i.e., very rushed and less reverent than a well said Novus Ordo Mass. If I had never been to a well said latin mass I would wonder why people maintained an attachment.

If all priests are granted the right to say the Tridentine Mass there is going to have to be mass-ive training.

[JamesM]

Lay off the Irish everyone. In my experience singing at masses (without a choir present) is poor to abysmal in the following places - Catalonia (nth spain), France, Italy (limited experience here), England (expect for some reason when singing Faith of Our Fathers), and New Zealand.
I suggest that the reason for poor hymn singing is that hymn singing by the congregation has never been a big part of Catholic culture and liturgical practice, whereas it was and is in Anglicanism, Methodism and the like. The beautiful church music that we (rightly) miss is beyond the capabilities of the average parishoner (certainly beyond me). It is choir music and always was. Occasionally I visit the one tridentene parish in my part of the world where at they use latin antiphons and chants but they have no choir and the music is tortured rather than sung by the congregation, albeit most fervently.
It did not help that when singing by the congregation did become prominent in the liturgy post-VII the music it was proposed we should sing was and still is in many instances tuneless or worse.
My pet gripe is not how things are sung but what is sung. At my parish the Mystery of Faith is sung, but what is sung is not the M'of F' at all. Likewise with the psalm and the alleluia. Sigh. Offer it up.

[scotch meg]

As a former Protestant, I cannot begin to tell you how comforting the blessing in the Communion line would be. I am in continual difficulties with visiting family members which the blessing would simplify no end. Some are amenable to not receiving Communion and some are not; I end up ducking taking any to church because they are unpredictable. Although I like very much the idea of a spiritual communion offered as an alternative for my children, I don't think it would serve the same purpose for my non-Catholic relatives as they are quasi-Christian and definitely don't "get" the presence of Jesus "thing" anyhow.
BTW, it is essential for priests to at least sometimes speak about belief in the Real Presence and Catholicism as a prerequisite for Communion. I was NOT TOLD by ANYONE and frequently received during the preparation for my confirmation. As with other offenses at the time, there simply was NO ONE who bothered (or dared?) to inform me person to person. When once I discovered what I had (unknowingly) done, I was horrified. I don't believe I committed a sin, because I really and truly had no idea... but if I could "take it back", I would. We must inform people so they know what we are doing!

[Eric Giunta]

Extraordinary Ministers of Holy Communion are actually forbidden from giving blessings to non-communicants. Any joe-schmoe pastor can put whatever he wants in the bulletin; doesn't make it so. See: http://www.ewtn.com/expert/answers/blessings.htm

[Nguoi Dang Chay]

HAND-HOLDING: my bishop just sent out the liturgical norms, with "holding hands during the Our Father is not found in the order of the Mass" (paraphrase) in bold type. I did have one older gentleman elbow me sharply after he offered me his hand and I only smiled and shook my head in response.

THE KISS OF PEACE: Not sure where else it could go, but it seems to be in a strange part of the Mass. I'm strongly in favor since this gives you the chance to smile at and gaze deeply into the eyes of the pretty young lady next to you. It's very much in the interest of the Church to encourage this if they want nice Catholic men and women to get together.

HYMNS: My trick is to go to foreign language Masses where they may indeed be singing "We are questions, we are creed" (?????) in their language but I remain blissfully ignorant.

OFFERTORY: One thing I liked from a Korean church was that each person approached the altar, bowed, and dropped their offering in the basket. Not sure what the relevant guidelines are but it seemed appropriate.

MASS TIME: The ideal Mass time is 50 minutes and the ideal homily time is 5 minutes. So says my sister. Personally I prefer the 45/5 rule, although I certainly have no objection to the 35-minute Sunday Mass I frequent!

LIFE TEEN: It is my sincere hope that whoever created Life Teen either repents of that travesty or is excommunicated. Just my opinion.

[Hartmeister]

The handholding during the "Our Father" comes from the Charismatic Catholic movement. Once a few Catholics started, all the rest seemed to adopt it very quickly. It didn't hurt that some Bishops, disturbed about liturgical differences between parishes virtually mandated across their dioceses.

Personally if you are going to do the "sign of the peace" I think it detracts from it having a relatively more intimate gesture (hand holding) before it (hand shake).

[Kathie]

"In my experience singing at masses...is poor to abysmal in the following places - Catalonia...,France, Italy..., England..., and New Zealand."

I'm curious now about Germany. Do German Catholics sing as well as German Lutherans?

[Matt W.]

Hand holding:
Someone in an earlier post mentioned the problem of people grabbing for your hand. I found two hands clutching the my St. Joseph missal to be effective. Holding a child is even more effective, but can be more difficult to arrange. Our pastor directed everyone to use the orans position in an effort to get rid of hand holding, although some people do it in a palm forward fashion such that it looks like they are about to break out into a Four Tops routine.

Sign of peace:
I recently read a piece by Fr. Tharp (don't remember if it was at Ragemonkey or the diocesan paper) in which he emphasized that the idea that should be expressed is "I'm sorry" and "Forgive me." He added that this is most appropriately expressed to family and close friends as they are the ones we've mostly likely offended. I would add that this would argue for it's placement in the Penitential Rite, which would also keep us from "going horizontal" between the two verticals of the Our Father and reception of Communion.

Blessing during Communion:
This doesn't address the issue of non-Catholics at Mass, but I have found the discomfort of remaining in the pew reinforces my desire to receive the Eucharist and my efforts to drag myself into the confessional.

[Mike]

Doh! Jay you guessed ImPeter's location before I could. Regarding that, I understand they are (gasp) kneeling in the Cathedral now; and that the glass (not crystal) altar vessels were replaced by metal ones at the chrism mass last month. The Cathedral's action's have had a ripple effect (at least in the Richmond area) and more parishes are starting to kneel. Fortunately we've knelt at my parish in Norfolk as long as I've been there. Not all parishes in the Tidewater area do, though. This past week's Catholic Virginian also had an article on Fr. Russell Smith (who I know to be orthodox) who will be heading up the diocese's Liturgical Commission. Things are starting to look up!

[midwestmom]

Hey Everybody!

As for the hand-holding, yes it is forbidden. The rubrics in the GIRM tell us what TO do not what NOT to do. If it isn't in the rubrics, we aren't supposed to do it. For a really fun treatment of this topic, go to Bettnet.com and read the April 1 entry, "Reverential Masses" - you'll love it, especially Patrick's comments! (:

Eric, you're right. EME's are not supposed to be blessing people during Communion. That is a priestly action.

Colleen (Hi!), Communion on the tongue IS the norm. Communion in the hand is the option.

[Dan M]

Of course the hand holding came in from the Protestants. Our Priests were so eager to demonstrate their ecumenism, that they went over and started emulating them. You can pick that up too in how a Priest refers to THE Church. If he drops a line like: "When we all come together as Church blah, blah, blah...." You know you are talking to a lib, who drank deep from the ecumenical chalice.

I like ZHAO introducing, surreptitiously, Ratzinger's writings in her liturgy group. Sounds awfully 5th Column like, agent provocateur like, sounds like fun. Kind of dropping apropos of nothing, "Well, you know what Cardinal Ratzinger thinks about that particular liturgical practice...." I can just imagine the look of horror cross the face of the liberals in the group.

[Dan M]

ZHAO, sorry about the "her," but keep up your 5th column activity.

Imagine yourself one of those Soviet moles, who over decades burrowed deep into the bosum of their target. Try not to divulge your revolutionary sympathies too swiftly, remember, be clandestine.

I ought to go out and join one of those groups too, could be an absolute blast.

[JamesM]

Kathie,
Sorry I can't help you with the Germans.

[Liam]

Kathie

My family's experience of German American parishes is that German Catholics at least used to sing vigorously, though not in 4 part harmony in the pews. The Liturgical Movement was often championed in German Catholic parishes in the US, and they were also the places that were most likely to have dialogue masses in the preconciliar days.

My father's family was also very well read in the Bible, which was not the norm for Catholics in the US. Jehovah's Witnesses learned to avoid our house in our heavily Catholic neighborhood....

[Zadok the Roman]

He has announced that he will give “particular prominence” to the feast of Corpus Domini in June.

Sorry to be a pedant, but Corpus Christi falls in May this year.

[AnnaA]

As a former Southern Baptist, and Baptist choir member, I have different reasons for being silent during the hymns. I agree that it would be MUCH better to have 4 parts printed and available. I find that my singing has less to do with the quality of the music, and more to do with my sense of being able to worship with the community. When I feel part of the group, I sing, even if at times I end up not with the words, but just with the tones. If I don't feel part of them, I find that I worship better more silently.

Ironically, it is frequently at parishs where I am a stranger (but they have more graceful liturgies) that I sing.

GRIN. If you are trying to use ethnic behavior to sort this out. I consider myself Irish (1/4) but I'm actually more German (1/2).

[Tom]

Having attended Mass in Germany for the last three years, I can attest to the fact that most people sang at Mass, and the songs were very traditional with very few written after 1900.

[Ellen]

I go to a Mass where the singing is part Gregorian chant, part tradional Latin hymns, and part terrible modern hymns. I like to sing, even though I am not a good singer, but I get frustrated for two big reasons:

1. They pitch the hymns so high that Farinelli would have trouble singing them.

2. They constantly change the words! I had a lot of hymns memorized, but just when I was comfortable with them, along came the PC patrol to take out language that was sexist or patriarchal. It ruined the hymns. Don't even get me started on how they messed with "God Rest Ye Merry, Gentlemen"

[Monsignor Charles M. Mangan]

+J.M.J.+

Praised be Jesus Christ!

It is inspiring to see any positive developments in encouraging love for and adoration of the Most Holy Eucharist.

I attended the Easter Sunday Mass on March 27, 2005 in Saint Peter's Square and witnessed the following:

+an American priest who was distributing Holy Communion gave three Sacred Hosts to the same man, who in turn passed Them back to others; (I was too far away to say anything to the priest);

+a German priest near me gave two Sacred Hosts to the same woman, who did the same (when I told him that some were passing the Sacred Host to the back, he immediately raised his voice in correction);

+an Italian woman received the Sacred Host, broke It in half, and gave the Half to her son (when I reached down to retrieve the Sacred Particles after she broke the Host, she became visbly shaken and asked "What happened?");

+a German man near me received the Sacred Host and started walking away (I told him that he had to put the Sacred Host in his mouth, which he did--those who heard me started to groan when I intervened);

+a young American lady (perhaps twenty years old) received the Sacred Host in her hand while chewing gum and started to walk away (when I told her that she had to take the gum out of her mouth and place the Sacred Host in her mouth, she became defiant and said, "I will!" But she didn't. I told her two more times, and she finally relented).

I have probably distributed Holy Communion during the Papal Liturgies on about 200 occasions during the course of eight years. It makes all the difference when the priest is vigilant. With the abundant grace of Our Eucharistic Lord Jesus Christ, Our Blessed Mother and Saint Joseph, and surely not because of any personal merit, I probably stopped several dozen tragedies by watching until the Sacred Host was on the tongue of each communicant.

I was heartened to hear recently during a Papal Liturgy an announcement made in three languages in Saint Peter's Square to the effect that only Catholics who are disposed may received the Most Blessed Sacrament. I am sure that this had some good impact.

True, the Sacred Liturgy offered in Saint Peter's Square is a unique setting . . . yet abuses against the Most Holy Eucharist must never be tolerated, regardless of the location.

We must pray and make reparation for this sad situation. I ask our beloved deceased Pontiff Pope John Paul II, who was head-over-heels in love with the Most Blessed Sacrament, to help increase adoration for "The Bread of Life and Chalice of Everlasting Salvation."

In J.M.J.,

Monsignor Charles M. Mangan

[Anna]

Kathie -
Can't speak to Germany but I lived in Vienna, Austria for some time and the singing was wonderful. Even in little churches in the country. Also the little churches in the Austrain Alps are the most lovely I have ever seen.

[Rick Lugari]

Monsignor,

Absolutely horrifying!

[mb]

Re the sign of peace: I love it. I am grateful we have it in the present form. I always feel renewed after sharing it with the "regulars" and with strangers. For me, it is a wonderful prep for the Agnus Dei. And I love the OF in orans position - I always feel united with the Communion of Saints who prayed in orans in early Christianity.