Catholic Sensibility

By the liturgists’ count, it’s the thirty-ninth day of Lent. Sundown tomorrow, we arrive at the end next waystation of the spiritual journey, the Last Supper.

I may post at most once a day the next few days. RCIA returns early next week. Personally, I do better cutting back on the internet this week. And no offense intended, I do better not reading some sites.

I have a few suggestions for you family-oriented Catholics out there in the readership. Take what seems good and leave the rest, as you see fit.

My main suggestion is to bring your children to the Triduum liturgies. All of them. (My second suggestion is to encourage a nap tomorrow and Saturday especially.) Odds are your parish is never better at liturgy these three days, and if you feel the need to plant a seed of adult Massgoing, this is the week to plant.

If your parish has open footwashing on Holy Thursday, bring your child and wash feet as a family. Remember the Mandatum is a charge to all believers, even if the rite suggests “viri selecti.” We should approach the basin with that commitment in mind.

Certainly take time for adoration after the procession. If you live in a city, a pilgrimage to other churches is a nice experience for youngsters.

Good Friday is also a good day to attend–maybe Stations and the Liturgy of the Lord’s Passion both. I was never fussy with the young miss about dozing off during John’s Gospel. My sense is that if the child needs a nap, there are worse places than church.

I had a call from a parishioner concerned about her children, ages 11 and 15, and the Easter Vigil. When the young miss was eleven (and even today in the teen years) I encouraged a nap on Holy Saturday. But I think a child of any age can benefit from the Easter Vigil. At minimum, very young children will enjoy the Easter fire and Liturgy of Light. If that’s all they can handle, just go home before the readings start. Then come back for the full Mass the next morning. It is perfectly acceptable to visit your church more than once on a weekend. Triduum is hardly a one-stop (spiritual) shopping event.

Another strategy is to stay through the Exodus reading. That will be the highlight of our Liturgy of the Word, as we’re chanting it with acclamations from the assembly. I used to make “little horses” with my two hands for the young miss, and when we sung ” horse and chariot are cast into the sea,” my hands would flip and my fingers would wiggle as they “sunk into the sea.”

And if your child makes it to the baptism of adults, then you might as well stay for the end.

Let’s be serious: what kid doesn’t like to stay up really, really late?

The year before I was baptized (1970), my sister and I attended the whole Triduum. I would still place that experience in my top five Triduums. Plant the memories and traditions before your offspring have any chance to become Easter Catholics.

One of the tasks of a Holy Week liturgist is preparing for new oils. Yesterday, I removed the vessels from the ambry, and set aside the 2009 oils. A parishioner cleans the vessels each year and prepares them to receive what will be blessed today at the Chrism Mass here in northeast Iowa.

I took some images of our smudgy vessels, but haven’t been able to download due to technical problems. Twelve months of baptisms, confirmations, and anointings sure take their toll on crystal vessels. The chrism container seemed especially in need of wiping.

As for last year’s oil, we soak it in the wood used for the Easter fire. A noble end.

I’ve joined some parishes and have found years of old oils in the back shelves of sacristies. I realize the aversion–I share it–to discarding such material. I can’t believe the rear of vestment cabinets is a suitable resting place for “OC 1997.”

By the way, the Easter fire is also a final resting place for the yucky incense that never gets used. How do you handle such things at your parish?

One innovation I’ve thought about but never tried is to burn metal salts in the Easter fire to give a hint of color. Depending on the chemical compound, you can safely add any color of the rainbow.

Another instructive section:

407. As a sign of God’s activity in the work of preparation, some of the rites belonging to the catechumenate, especially suited to the condition and spiritual needs of these baptized adults, can be used to advantage. Among these are the presentation of the Creed (RCIA 157-162) and of the Lord’s Prayer (178-182) or also a presentation of a book of the Gospels (64). [The additional rites in part II, 4B, 4C, and 4D may also be used in accordance with individual needs and circumstances of the candidate.

The public rituals of RCIA are, in part, intended to be a sign of God’s grace. None of these rites are required for baptized adults as they are for the unbaptized, but the Church’s expectation is that pastors, sponsors, and catechumenate directors will be sensitive to the situations of each candidate and make a discernment from there.

The liturgical year, as it is for the unbaptized, is the guiding star for catechesis:

408. The period of catechesis for these adults should be properly coordinated with the liturgical year. This is particularly true of its final phase, which should as a rule coincide with Lent.

And note the expectation that more than one penitential service is expected. This liturgy is not necessarily sacramental, but intended as a formative experience for the baptized candidates:

During the Lenten season penitential services should be arranged in such a way as to prepare these adults for the celebration of the sacrament of penance.

Any comments?

I applaud those who know Pope Benedict needs prayerful support. Not sure what to make of a twenty-second “long” ovation at an archbishop’s urging at the end of Palm Sunday Mass. I also appreciate the archbishop’s call for fairness in media coverage. I hope such sentiment for fairness extends in the future when the hierarchy takes the role of bully. Let’s be sure to remind.

(Image credit: L’Osservatore Romano)

Do you like Jeopardy? Here’s an answer; click the link to get the question:

Because it keeps the GOP coffers full.

As one commenter noted, benefits to the poor will start rolling in about 2013, so even if the president fails to win a re-election bid, not only will the GOP need to pick up nineteen Senate seats in three years, but they will have to explain why benefits promised are suddenly being pulled back.

Setting themselves up for battle, the Republicans have now lost three big contests in less than four years: control of the Congress, control of the presidential seat, and control over insurance reform. Rather than learn the lessons of defeat, and commit to a serious introspection and rebuilding, they choose to simply repeat the old mantras, only louder and with less intelligence.

There is literally no hope for health insurance reform to be withdrawn in less than three years. And after that, it will be more difficult politically to make it happen. I sure hope political pro-lifers aren’t drinking the kool-aid on this one.

I’ve made the case elsewhere that by falsely painting Mr Obama as “the worst anti-life president ever,” they clearly have no memory to the 90′s or the 70′s. They sure can’t remember their own proposal for insurance reform. Another big empty fuss is over teabags. Example:

Clearly, not everybody is working from the same memo.

The first public celebration of drawing baptized, but uncatechized adults into the community is the Rite of Welcoming (RCIA 411-433) described briefly here:

405. The period of preparation is made holy by means of liturgical celebrations. The first of these is a rite by which the adults are welcomed into the community and acknowledge themselves to be part of it because they have already been marked with the seal of baptism.

406. Once a rite of reception has been celebrated, these adults take part in celebrations of the word of God, both those of the entire Christian assembly and those celebrations arranged specially for the benefit of the catechumens (see RCIA 81-84).

Two interesting conclusions can be drawn from these sections. First, an answer to the question of why wouldn’t a pastor dispense with public liturgies and catechize newcomers individually or delegate this task. The simple reason is that the process with ritual is how it all is “made holy.” The object is not just the imparting of information, but to cooperate with the sanctification, not only of newcomers, but also of the parish community.

Second, being schooled by the Word of God is just as important for the baptized as it is for the unbaptized. We might ask why the Word isn’t more prevalent in our own prayer and ongoing catechesis. And maybe in communities with a well-grounded catechumenate, that question is asked and the Word encountered more deeply.

I noticed the feature post by William Mahrt at the CMAA blog, “Word, Words,” and especially his leadoff take on how to describe the people who gather/assemble/congregate to celebrate/hear/attend Mass. An excerpt:

Take, for example, two words: assembly and congregation. “Congregation” was used before the council, but has largely been replaced by “assembly.” Etymologically there are subtle differences. “Assembly” derives from ad + simul, a coming together, making similar. “Congregation” comes from con + grex (flock), a gathering together in a flock. Some would object to calling the people in church a flock, as in a flock of sheep, who are simply herded around without exercising their own independent judgment. But I would suggest that the difference between the two terms is more functional: “assembly” implies bringing people together without distinction, being made similar; “congregation” implies being brought together under the guidance of a shepherd.

The word study here is interesting. I also know that non-Catholics, especially some Protestants also use the term “congregation” to designate not only a worshipping body, but the overall group of people shepherded in ministry by a pastor. It has always struck me that “liturgical assembly,” the full term, communicates an accuracy when we need to speak of the people, the faithful, who celebrate the liturgy.

In addition to a word study, I would urge an examination of the GIRM (It’s coming to Catholic Sensibility … eventually.) And if we turn to the beginning of Chapter 2, we read in section 27:

At Mass—that is, the Lord’s Supper—the People of God is called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord, the Eucharistic Sacrifice. For this reason Christ’s promise applies in an outstanding way to such a local gathering of the holy Church: “Where two or three are gathered in my name, there am I in their midst” (Mt 18:20). For in the celebration of Mass, in which the Sacrifice of the Cross is perpetuated, Christ is really present in the very liturgical assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and continuously under the eucharistic species.

 This section seems to cover the whole ballpark: presidency, celebration, sacrifice, gathering, liturgical assembly, presence. If you continue in the GIRM, you’ll see a frequent use of both terms to describe the people at Mass: assembly and congregation. Actually, if you look at the revised order of Mass, the more common terms for the liturgical assembly are populo, rendered as “People,” and fideles, rendered as “faithful.” An early draft of the document leads off with “Populo congregato,” which was/is translated as “When the people are gathered.”

While I appreciate Dr Mahrt’s effort to emphasize the sacred and rid references of “secular connotations,” I think what’s really in evidence here is the way language is used politically. And more than the use of congregation/assembly, that choice of usage brings a very definite non-sacred tone into the discussion. If I were less apolitical, I might suggest retiring both “congregation” and “assembly” and aiming for a new, third way: the faithful.

That said, my suggestion is to closely examine how the liturgy itself uses words, and not just the instructional documents, but the very Missal itself. In the case of the people, I’m feeling more inclined to use the term “faithful,” which in basic English connotes “faith,” a quality that is decidedly sacred. So, yes, while the use of “assembly” might bring to mind a school gathering, or “congregation” might drop a hint of a Roman dicastery, if not the Lutherans next door, I think we’re adult enough to judge context of our discussions on liturgy. And maybe we can feel free to make use of the wonderful English language we share and use a broad and wide vocabulary to communicate things of God. Without the things of Earth.

The first gospel reading today hardly gets much attention, being outside and all. If the weather’s nice, that’s an attraction. If not, energy is utilized for shivering, not listening. Not to mention the powerhouse reading of the Passion, plus Paul’s Kenosis hymn. Or the third suffering servant song. Or even one of the finest offerings in the Psalter. Any one of those Scriptures is worth a substantive homily. Likely your preacher “kept it short” today. My pastor emphasized attending the Triduum.

Did you notice the acclamation at the entry to Jerusalem? Here it is:

Blessed is the king who comes in the name of the Lord.
Peace in heaven and glory in the highest.

Have a familiar ring? That’s right: the angelic proclamation to shepherds on Christmas night. (Image credit: Henry Ossawa Tanner’s Angels Appearing before the Shepherds.)

Luke the artist weaves an early theme from his Gospel and puts it right where we might want to reflect on it some more. If we have the ears to catch this subtlety. Jesus as king, but not only as the king foretold by prophecy and announced by angels in some strange mysterious way. Jesus is a new kind of king, but no less threatening to the powers of his day. The pharisees harp at the Lord, wanting this proclamation to be silenced. If Jesus were a political Messiah, it would have come to more than protests over a donkey-led procession. It would have been war. The zealots would have been happy.

As it is, we have no less a struggle, the ultimate triumph of good over evil, of grace over eternal lament. Believers have no need of picking fights to get noticed. Following Christ’s way is noticeable enough to conformists and naysayers.

Ponder also how quickly the mood turns. Within a half-hour of liturgy today, we go from waving palms and singing acclamations to the chant, “Crucify him!” Let it not turn so quickly on our lips, even in the worst of situations. May we keep the echo of the annunciation in all our music.

That’s “Pope2You.” Online streaming of Holy Week and Easter liturgies. I presume Chrism Mass, plus the Triduum. An impressive menu of possibilities. Any thoughts or users out there?

Did your parish have a good procession this weekend for Palm Sunday? Do your people have an expectation of doing an outside to inside walk in good cheer? Or do they prefer a certain minimalism: watch the clergy hoof it? The smallish image to the left is our east parking lot with about 90% of the 8:30 worshippers.

Perhaps you have a critique of the rite and its expectations. If so, offer one. Sit in the purple chair and render judgment. How would you handle the three options of Palm Sunday?

Liturgy Training Publications has their Revised Roman Missal site up and running. One interesting feature is “Your Story.” Comments are up for a diocese and a few parishes and what they’re doing.

At PrayTell, Fr Anthony Ruff offers this observation:

I have a hunch: it won’t be pastorally feasible to implement an unpopular liturgical translation anytime soon. I’m sure church officials must be thinking about all this and considering the best thing to do. Let us keep them in our prayers.

A few things on this:

So far, it’s only the English-speakers that are fussing, as far as I’ve seen. Ireland will have serious problems, yes.

I don’t expect bishops to swerve, even if a train wreck were in the cards. To Rome certainly, these are two different issues entirely. Full speed ahead is what I expect from the curia, and the bishops have no sway in any of this.

I appreciate the hard work and loyalty from leaders in publishing and theology on the new Missal. It certainly gives lie to the suspicion on the part of some reform2 folks that the new translation would be sabotaged. As it has been true for the past five decades, progressives take the lead–unafraid about challenges and obstacles.

James Martin summarizes the sex abuse cover-up as well as I’ve seen in a relatively short space at HuffPo. I began browsing the comments there. It’s difficult, but a worthwhile read to see what the world is saying. Especially for St Bloggers who never get out of their internet Catholic ghetto. As I was reflecting a bit on the RCIA post this morning and considering the series, I was considering another impact we probably have yet to see.

A few years ago, my Kansas City pastor complained to our RCIA director: why did we have so few candidates compared to his previous parish? He wasn’t getting around the diocese too much, clearly. Numbers of newcomers had really slipped in most parishes. I hope they’re doing better this year.

The fallout from European, Brazilian, and American revelations: what do you suppose it will be on the membership front? Catholics speak and write of their disgust–and not all can be attributed to embittered believers looking for an excuse to jump ship. One of the most loyal believers you can know is thinking this is deeper, more disgusting than simple dust.

Behavior of prelates is part of the Church’s public witness to the world. The pope is the face of the Catholic Church, and people note him as they would a coach, leading actor, or star player on the team. A drop in poll numbers translates to more than a loss of bankability. The mission of the Church is far more ambitious than raking in endorsements and championships.

I hope there’s an awareness in the hierarchy that this does affect evangelization. It’s more than just self-absorbed clergy musing on being kicked and persecuted. Martyrdom and suffering are common enough in the world; one doesn’t need to seek them out or exaggerate them.

Leaving them aside, it might be time for the Church–universal and national conferences–to consider initiatives surpassing MR3 in scope and energy. Obviously, bishops who have shuttled predators need to come clean. And likely, lay people need to be in charge of present and future efforts to protect innocents. Bishops are pastors, and part of their role must be to reach out personally to victims. Other than this, I have only a vague sense something substantive must be done.

What do you think? Do we need to do something proactive? Or is it time to circle the wagons?

The community has no less a role with baptized Christians seeking complete initiation that with catechumens.

403. Just as it helps catechumens, the Christian community should also help these adults by its love and prayer (see RCIA 4, 75.2) and by testifying to their suitability when it is time for them to be admitted to the sacraments.

The baptized newcomers also have sponsors, people to exercise the ministry of companionship:

404. A sponsor presents these adults to the community (see RCIA 10). During the period of their catechetical formation, they all choose godparents (a godfather, a godmother, or both) approved by the priest. Their godparents work with these adults as the representatives of the community and have the same responsibilities as the godparents have toward catechumens (see RCIA 11). The same persons who were the godparents at the baptism of these adults may be chosen as godparents at this time, provided they are truly capable of carrying out the responsibilities of godparents.

The assumption here is that if a person was baptized in a non-Catholic community, this option might not be in place.

A nice-looking web site from Africa on the upcoming World Cup tournament, a first that an African nation hosts, and the opportunity of faith:

This is an opportunity to highlight the important role that sport plays in our African cultures. Sport requires patience, perseverance, respect … all values which our societies, and particularly Africa, much need! All values that the Church does not cease to advocate: Charity, dialogue with other religions and cultures, love of neighbour …

Let us seize this opportunity to offer the world an example of a living church and sports. Let us not be afraid to move forward, has often recalled John Paul II. Let us not be afraid to go full tilt, with faith and courage as athletes!

And the guy with the soccer trumpet? Cardinal Wilfrid Napier, advocate of the early implementation of MR3 in South Africa.

Two sections sum up the Church’s approach to catechesis of baptized, but uncatechized persons. First, let’s break down RCIA 401 in terms of the expectations of their preparation time:

401. As in the case of catechumens, the preparation of these adults requires a considerable time (see RCIA 76), during which the faith infused in baptism must grow in them and take deep root through the pastoral formation they receive. A program of training,

- catechesis suited to their needs,

- contact with the community of the faithful,

- and participation in certain liturgical rites

are needed in order to strengthen them in the Christian life.

402. For the most part the plan of catechesis corresponds to the one laid down for catechumens (RCIA 75.1). Bit in the process of catechesis the priest, deacon, or catechist should take into account that these adults have a special status because they are already baptized.

The scope of catechesis for these adults will likely be nearly congruent to that of catechumens. The “special status” must be recognized in liturgical rites, especially. Why? Simply because of how we view the theology of baptism. A ritual conversion has taken place, possibly with some faith on the part of parents, possibly very little. The rite describes very accurately what the ministerial approach is: faith must grow and take deep root.