Catholic Sensibility

The young miss finishes up her camp experience today. (That’s her on the left with the dog … or is it a wolf?) We’ll be leaving in about an hour for the Twin Cities to intercept the return bus at the hotel. The original plan had been to get up really early today and get to the zoo at the opening of the gates, but for some reason, getting to sleep last night was troublesome for both of us.

It has been a quiet week around the house. My wife and I have enjoyed some quality time. Sometimes we’ve vacationed during the camp days. One year, it was a lucky thing for our daughter. When we were unloading the car at our motel, the conversation went, “This isn’t my suitcase; is it yours?” Then it was a six-hour both-ways drive from Duluth to deposit part of her week’s wardrobe.

The camp has been posting hundreds of pictures. Lots from some dress-up dance they had one night. You know, I find I’m not as nervous about things like that now that adolescence is here. We’ve raised a good girl who should have fun with her friends. One more thread of the apron strings getting unravelled. Sigh.

Fr Jim Martin at the America blog notes this offering, a “Rosary Companion” that feeds you the audio of the prayers, tracks the repetitions and generally guides you along the way. Good thing or bad thing?

Something this size could easily contain enough audio and music files to do the entire Liturgy of the Hours, the order of Mass, and still say your rosary for you.

With the young miss away at camp this week, my wife and I have been viewing some films together that aren’t exactly kiddie fare.

She likes mysteries, so we saw the frenetic-paced and gory Angels and Demons Tuesday night. I pretty much ignored the Catholic criticism–what little of it there was–and focused on the gaffes in the science. What is it with filmmakers dressing scientists in lab coats? It’s like women religious appearing in habits. I think my wife was disappointed. She expected a more thoughtful mystery like Code, which I still haven’t seen. I had the film figured out, and I haven’t even read the book. The young priest was just too creepy.

Tonight we watched Eternal Sunshine of the Spotless Mind, which I liked almost as much as I thought I would. About an hour in, I figured out the first fifteen minutes of the film, but it was still fairly enjoyable. Jim Carrey not playing a maniac: what a concept. Kate Winslet is pretty divine in just about every movie she’s in, so no surprises there.

I haven’t completely given up on the small screen just yet, either. I’ve been hoping there would be another tv show that would catch my interest. That hasn’t happened since Firefly, but I caught on to that show two years after it died. So I’ve watched the four episodes of Warehouse 13 this month. It’s still derivative of other successful programs, even enjoyable ones, so maybe the chimera will work. I wish the sf-pretender network would get real writers. A few things I will say about W13: I like the steampunk touches. I care about the characters. I’m not turned off yet, but then again, I never saw an episode of Moonlighting. So everything’s cool.

The “second step” is titled “Election or Enrollment of Names.” Eleven numbered sections (118-128) give the background on this liturgy, the entrance of the catechumens into their Lenten experience.

The first section reads:

118. The second step in Christian initiation is the liturgical rite called both election and the enrollment of names, which closes the period of the catechumenate proper, that is, the lengthy period of formation of the catechumens’ minds and hearts. The celebration of the rite of election, which usually coincides with the opening of Lent, also marks the beginning of the period of final, more intense preparationfor the sacraments of initiation, during which  the elect will be encouraged to follow Christ with greater generosity.

This rite involves an enrollment of names, an act that in times of persecution was a potentially fatal act that tied particular people with a particularly unfavorable religious movement.

I’ve known a few unfortunate circumstances in which people celebrated election, only not to be initiated at the end of Lent because of an unresolved canonical issue. Needless to say, election is seem as the point of commitment for both the Church and the newcomer. Keep in mind also that baptized Christians are already members of the “elect.” This rite is not for non-Catholic Christians.

What’s the most extreme thing you ever did to get out of going to church? What about taking the car keys and going for a Sunday morning joy ride? It took place in Utah, and I have to wonder: Mormon, Catholic, Evangelical, or Protestant? You don’t suppose it was this parish?

Any stories?

Peter links his US Catholic feature on dotCommonweal, and nets a predictably long thread of comments. I really like the work done on “Gather Us In.”

I was at an ecumenical seminar on teaching hymnology, and the presenter, a Calvinist professor, was talking about theology in hymnody. He singled out Gather Us In as a hymn that would give no offense to anyone, atheist or B’ahai or whomever. A Buddhist could comfortably sing this song. He looked directly and rather accusingly at me, the only Catholic in the seminar, and asked whether it didn’t seem strange that currently in the Roman Catholic Church the single most popular hymn does not mention God the Father, God the Son, or God the Holy Spirit, or the Holy Trinity in general, and could be comfortably sung by all the participants at any interreligious gathering.

On one hand context is everything. On the other, lets keep in mind that Catholics also consume the Eucharist just like it were drink and food. Imagine all the billions of non-Catholics who eat bread and drink wine every day and have no idea!

I like the discussion on the Universe Today site about arctic ice photos declassified by the Obama administration. Easy to see why the Bushies would want to keep this under their hats. (I wonder how much of the financial mess is tied up in getting a chunk of beachfront property on the shore of the Arctic Ocean?)

The discussion is great, though.

Those photos could of been shot in different seasons. One in the summer and one in winter.

Um. Okay. July and July. I get it: one of them is winter at McMurdo.

Let’s conclude the Rite of Sending. There isn’t much to go. Intercessions for the catechumens follow the affirmation and the signing of the book. As with RCIA 65, the given prayers may be used, or a different formulary. Likewise, if these prayers are to be used at a celebration of Mass, the general intercessions and creed may be omitted. Prayers for the Church and for the world may be added to these given (or locally-composed) intercessions. Today I’ll just offer the given petitions for discussion:

That these catechumens may be freed from selfishness and learn to put others first,

That their godparents may be living examples of the Gospel,

That their teachers may always convey to them the beauty of God’s word,

That these catechumens share with others the joy they have found in their friendship with Jesus,

That our community during this (the coming) Lenten season, may grow in charity and be constant in prayer,

Given our recent discussions about glumness, petition #4 is interesting, isn’t it? Joy is not just an interior aspect, but something ingrained in the further effort of evangelization. Even before the season of Lent begins in earnest, and weeks before baptism, the seeds of spreading the Gospel are planted and nourished in new believers.

RCIA 115 gives a concluding prayer over the catechumens, no other option provided:

Father of love and power,
it is your will to establish everything in Christ
and to draw us into his all-embracing love.

Guide these catechumens in the days and weeks ahead:
strengthen them in their vocation,
build them into the kingdom of your Son,
and seal them with the Spirit of your promise.

We ask this through Christ our Lord.

The task of Lent is given a basis in the Trinity.

RCIA 116-117 provides for the dismissal of the catechumens, duplicating options B, C, and D from RCIA 67, as well as the rubric of RCIA 68. Option A in RCIA 116 is somewhat more wordy:

My dear friends, you are about to set out on the road that leads to the glory of Easter. Christ will be your way, your truth, and your life. In his name we send you forth from this community to celebrate with the bishop the Lord’s choice of you to be numbered among his elect. Until we meet again for the scrutinies, walk always in his peace.

Comments?

Russell Shaw attempts a brave case against reform, a value he himself has touted many times in criticizing the hierarchy and the Way of Doing Business within  Roman Catholic circles. The gist of the argument seems to be this: If only the lefty wackos would shut up, the center would line up and be stronger about “improvement.”

Well…

With the Church, like any large group of people, you have those in power and those out of it. You have fringe elements who try to torque the whole operation in their direction. It’s kind of like trying to move a mountain by grabbing a tree in the foothills and shifting from there. For most Catholics, they find it’s too hard to budge, so they just call a party in the shade. A really strong fringe might break off the tree at the stump. An accomplishment of strength, and possibly impressive, but long-term? Not going to make a difference on the mountain. But it will get you a lot of firewood.

I suspect what’s needling Mr Shaw is that conservatives and traditionalists are inclined to marginalize him because of his own calls for reform. He may indeed be right that “reform” has gotten a bad name from some fringe folks–much in the same way as Latin, chant, and traditional Catholicism have from the SSPX and the local True Believers we know and love. Even traditionalist musicians have to engage in PC-speak as they attempt to re-enchant Church music. “Reform of the reform” is a safe, meaningless term that communicates a desire to change the status quo, all while appearing to be GLB’s and GLG’s who won’t step a toe outside the predetermined processional pathway. “Reform other people’s crap and leave ours alone.”

The obstacle to reform isn’t about fringe groups upset with one another. It’s about the hoarding and addiction to power. It’s the same indulgence that shows its sinful face when searching for the weak, then physically, emotionally, and sexually abusing them for the exaltation of self. Another face is your friendly bishop who is a fully-one-hundred-percent codependent and is more than willing to suspend belief to think the best of a brother priest and deny evidence that others want to bring to light.

What’s the biggest obstacle to positive reform in the Church? Reactionaries in the Roman Curia? Conservatives in the conference of bishops? The Code of Canon Law?

The correct answer is none of the above. The biggest obstacle to reform is the roadblock thrown in its way by self-styled reform groups themselves. By advocating changes that clash with the doctrine, discipline, and best interests of the Church, they give reform a bad name and lead sensible people to reason that if this is what “reform” means, they want no part of it.

Classic codependence. Either VOTF, CTA, and the other fringers are scaring the bejeezus out of the via media, or they are in their death throes and living on borrowed cash until the next conference–which may not even happen, according to Mr Shaw.

I’m sure there’s something to applaud for just about everyone in Mr Shaw’s essay. Some liberals might think the bonfire is still getting noticed–which it obviously is. Some conservatives are happy the gray-haired pockets are turned out, not to mention the economy is in a spin. The author can keep a cool head above everything and stock up on plausible deniability the next time a prelate gets caught with pants in the wrong place. The culture loves a cynic, after all.

Ecclesia semper reformanda.

The Holy Father won’t be playing two-handed till his cast is removed in three weeks, but the piano in his Castel Gandolfo apartment is ready for him.

Some people are already talking about what sort of music Pope Benedict might enjoy one-handed. What would you suggest? Most of us won’t ever play the Wittgenstein repertoire with orchestras, but I’m sure some of us have continued to play music through injury.

If you were advising the pope on musical enjoyment, what would you recommend that he play? Emphasis on solo piano, I suppose.

I confess my surprise at the popularity of the thread on the dancing wedding procession. I almost didn’t post it; I wasn’t sure what to say about it. Thanks for the many comments.

I thought there were two liturgical aspects touched on that deserve some further discussion. One that can and will be discussed until the end of time, and maybe beyond, is the notion of performance: when does it intrude into liturgy to the detriment of the whole. The other is the aspect of joy, glumness, reverence, apathy, or whatever outward expressions worshipers bring to the liturgy.

My sense is that individuals bring various moods and attitudes to liturgy. Most Catholics feel that the experience of ritual suppresses the outward expression of emotions. So they truly feel inside, but hide it–more or less.

A friend once gave a concert in a church, and as the event went on, was feeling more and more doubtful about the experience. It wasn’t his first concert experience in a church, but he was concerned that the music was a total flop. At the reception afterward, the people were buzzing in excitement. One woman confessed that it took a monumental effort to keep herself from applauding, and those who overheard, were all in agreement.

This wasn’t a ritual event, but it illustrates the nature of the suppression of emotion common across many Christian traditions. Catholics, Lutherans, Episcopalians, Methodists: I’ve seen it all there.

Some Christians attempt to break free of this and express the affective dimension of liturgy. Like pre-adolescents at a dance, maybe they’re not so good at it: over-expressing the obvious, grasping for an appropriate way to act. When I go to monasteries, I generally perceive a depth of emotional life that seeps into the liturgy. Monks and nuns aren’t going happy-clappy, but they don’t need to. The joy of the religious life and the community is already present.

Diana expresses what I’ve often experienced:

Just today, I looked at the faces in the pews at Sunday Mass. Not one smile. Even as we sang “Alleluia”–not one visible hint of joy. This happens not just at parish Masses–watch again the installation Mass in DC last week. The assembly and the clergy looked passive and joyless. We have several volunteers who take photos at our diocesan liturgies. In the hundreds of pics they take, it is rare to catch one person with a smile or pleasant look on their face during the liturgies themselves.

I don’t know, but I suspect pre-conciliar liturgies were even more dour. I’m sure it was more culturally reinforced that outward joy, happiness, and pleasure were not part of ordinary worship.

As with the expression of worship in singing, not everyone need bring a spirit of joy to Mass. Individuals may feel like not singing, they may feel unhappy because of or before coming to Mass. If a community weren’t singing–nobody at all–that would be a sign of a grave spiritual lack. Likewise, if nobody felt joy in a community’s worship, I think the same diagnosis might be considered. The culture might be blamed. The lack might be in the spirituality and leadership of priests and musicians.

And I offer a caution: the expression of joy need not be effusive, apparent, or obvious. But if no joy is present, then the sacrifice offered by the people is deficient, as people would seem to be unable to offer their feelings and affective dimension.

Aussie rules, that is, on recommendation of Bishop Les Tomlinson of Melbourne.

I don’t know enough about my Down Under friends to determine if this request will be considered, dismissed, or possibly even accepted. I suspect an effort to “fast” from sport at American Catholic schools on Good Friday would have more of an uphill battle in some places. What do you think?

After the catechumens are called forward, the entire assembly is addressed in “these or similar” words:

My dear friends, these catechumens who have been preparing for the sacraments of initiation hope that they will be found ready to participate in the rite of election and be chosen in Christ for the Easter sacraments. It is the responsibility of this community to inquire about their readiness before they are presented to the bishop.

The godparents are directly questioned:

Have these catechumens taken their formation in the Gospel and in the Catholic way of life seriously?

Have they given evidence of their conversion by the example of their lives?

Do you judge them to be ready to be presented to the bishop for the rite of election?

This rubric comes next:

(When appropriate in the circumstances, the celebrant may also ask the entire assembly to express its approval of the candidates.)

The celebrant concludes the affirmation by the following:

My dear catechumens, this community gladly recommends you to the bishop, who, in the name of Christ, will call you to the Easter sacraments. May God bring to completion the good work he has begun in you.

RCIA 113 then gives the option of signing the Book of the Elect if it will not take place in the presence of the bishop. We’ll get to a detailed discussion of the Book of the Elect in RCIA 132. Meanwhile, a few observations:

The liturgical texts make it clear that the entire community is responsible for those sent to election, not just the clergy and/or godparents. The godparents are questioned, however, on behalf of the community. The text of the questions points to the nature of the catechumenal formation, which includes both the “Gospel and in the Catholic way of life.” Sometimes parishes give the microphone to individual godparents. If this is done, it should be clear that this “examination” is not about an individual’s love for God or about their absorption rate of Catholic doctrine.

Thoughts?

A friend asked me about this wedding procession. Good choreography pretty well executed. How long did these people work on it? I think I’d want to ask my sister about this. I like the enthusiasm, too. Is a wedding about joy? This one would seem to be aligned with that feeling.

On the flip side, as a musician I obviously prefer live music over a soundtrack. Would I choose this kind of dancing or recommend it? No. But I don’t have a real problem with non-Catholics doing this.

One internet commenter wondered about the likely longevity of the marriage. That’s an excellent question. One instance of dancing and divorce probably wouldn’t tell us much. But I’ve always wondered what would get uncovered if clergy, parishes, and maybe even musicians tracked marriage success rates of their couples.

Matter and form: the essence of Christian sacramental celebration. To undo, the Church has no prescription for you. In fact, once baptized, always baptized: it’s about indelible character. Nonetheless, some will try. While I don’t want to make light of a genuine desire of some to be rid of their negative experience of religion, I have to confess this strikes me as somewhat funny, from a ritual viewpoint.

The 2008 Atheist Coming Out Party and De-Baptism Bash in suburban Westerville, Ohio featured a robed officiant using a hair-dryer labeled “Reason” to blow away the waters of baptism. A curious choice, that; I wonder how a wet-dry vac would have worked.

“It was very therapeutic,” one of the de-baptized admitted. “It was a chance to laugh at the silly things I used to believe as a child. It helped me admit that it was OK to think the way I think and to not have any religious beliefs.”

It’s interesting that these rituals have been hitting Bible Belt states: Florida, Texas, and Georgia—also Ohio.

Greg McDowell, the Florida state director for American Atheists said, “It’s a bit of satire. People will play the fool by waving their arms in the air and saying, ‘I got de-baptized!’ But the paperwork is still legit.”

Not in the eyes of the Catholic Church, though. “While we do not remove a name/person from a Baptism register, we can note alongside your name that ‘you have left the Roman Catholic Church’,” replied Rev. Richard Mangini by e-mail. “I hope that God surprises you one day and lets you know that He is quite well.”

Not all atheists are convinced. Pitzer College Professor Phil Zuckerman, thinks that the de-baptism ritual “feels intrinsically negative” and “immature.” He concedes that for some people, they may feel a degree of catharsis or even be making a political statement. “For a long time, non-religious people in the Bible Belt just kept quiet, but they aren’t keeping quiet anymore. I think that’s largely a reaction to George W. Bush’s presidency. [Atheists] were saying, ‘The government is being taken over by very religious people. We need to stand up and say: We’re here. We’re secular. Deal with it’.”

Call Professor Laurence Stookey of the Wesley Theological Seminary in Washington a doubter. For mainline Protestants, Catholics, and Orthodox Christians, baptism, he says, is more than magic. “(Baptism) is a kind of adoption where you become a child of God, of the church and of the family. You can renounce your physical parents, (the church and God), but they cannot renounce you because you are their child. Anybody who makes fun of baptism probably hasn’t gone into it in enough depth to know that.”