My favorite MR3 response:
And also with your spirit.
No really. I’ve said that more than the old and the new combined.
My wife reports she got a dirty look (?!) for uttering “and also with you” out of step from most of the rest of the assembly.
I was reading on a blog or two about how disappointed one or two commenters are that Father isn’t stepping in to correct “wrong” responses when they happen. Personally, I’d investigate putting electric buzzers in the pews. That’d shock those pew potatoes into MR3, by gum.
All kidding aside, how would you handle “wrong” responses from the purple chair of authority? Screw ars celebrandi and be stern at every opportunity? Trust your preparation and pew cards will eventually be enough? Three strikes and then give ‘em hell on Advent IV? Hope the problem goes away? Do tell.
I haven’t posted any astronomical eye candy lately. It’s not that the internet world is lacking in such stuff. I really like this “movie” showing the rotation of the solar system’s largest planet. Would you believe scientists still don’t know what colors Jupiter’s clouds? Are they gases? Are they aerosols–the suspension of fine particles in the gas? We know Jupiter is almost all hydrogen and helium–two colorless substances. Small impurities in those two gases are responsible for the reds and browns, and the hints of orange and blue. I wonder what they are.
By the way, I thoroughly recommend putting the Astronomy Picture of the Day site on your browser’s favorites. It’s one of the first things I check when I get online in the morning.
The Church “does” catechesis. To a degree, that means everybody. Various members of the Church catechize according to their position, gifts, and ministries. And there is the teaching office of the Church. Consider also a locus apart from the transmission of facts: namely, an animation by the Holy Spirit.
78. Catechesis is an essentially ecclesial act.* The true subject of catechesis is the Church which, continuing the mission of Jesus the Master and, therefore animated by the Holy Spirit, is sent to be the teacher of the faith. The Church imitates the Mother of the Lord in treasuring the Gospel in her heart. (Cf. Lumen Gentium 64; Dei Verbum 10a) She proclaims it, celebrates it, lives it, and she transmits it in catechesis to all those who have decided to follow Jesus Christ. This transmission of the Gospel is a living act of ecclesial tradition: (Cf. General Catechetical Directory (1971) 13)
* As has been stated in chapter I of this part in “The transmission of Revelation by the Church, the work of the Holy Spirit” and in part II, chapter I in “The ecclesial nature of the Gospel message”. Cf. Evangelii Nuntiandi 60 which speaks of the ecclesial nature of any evangelizing activity.
– The Church transmits the faith which she herself lives: her understanding of the mystery of God and his salvific plan, her vision of (humankind)’s highest vocation, the style of evangelic life which communicates the joy of the Kingdom, the hope which pervades her and the love which she has for mankind and all God’s creatures.
– The Church transmits the faith in an active way; she sows it in the hearts of catechumens and those to be catechized so as to nourish their profoundest experience of life. (Cf. Ad Gentes 22a) The profession of faith received by the Church (traditio), which germinates and grows during the catechetical process, is given back (redditio), enriched by the values of different cultures.* The catechumenate is thus transformed into a centre of deepening catholicity and a ferment of ecclesial renewal.
* Cf. Catechesi Tradendae 28, RCIA 25 and 183-187. The traditio-redditio symboli (the handing over and giving back of the Creed) is an important element of the baptismal catechumenate. The bipolarity of this gesture expresses the double dimension of the faith: the received gift (traditio) and the personal and enculturated response (redditio). Cf. Catechesi Tradendae 28 for an adequate use in catechesis of this most expressive rite.
Why is the catechumenate so important? This passage suggests the deeper meaning of RCIA as something beyond adult education for non-Catholics. Do long-time believers model this traditio-redditio in practice? It’s more than a theological question, my friends. It presumes that the whole experience of faith, of the pilgrimage toward holiness involves a continual dialogue between God and the disciple.
God reveals. The attuned believer experiences revelation. The reflective believer integrates this insight into her or his life. Subsequent actions, words, beliefs reflect this intersection between human and the divine. Hopefully, the human being responds to God’s invitation to a deeper holiness.
This is far different from the membership-card view of religion that many people espouse. The ongoing “dialogue” between Catholic politicians and their critics reflect this. Many Catholics, even bishops, hold their membership card proudly. What they seem not to realize is that there is no card. There is an apprenticeship. One receives nudges, urgings, insight to see God in a new way, and adjust one’s life accordingly. Instead, some people seem to operate under the notion that being a Catholic is rooted in an educational/rational system. Go to class. Receive a sacrament. Ticket punched. Diploma displayed. Sunday Communion is the diploma for some. And while that is important as an encounter with Christ, a guaranteed experience of grace in the Church’s ministry, it may not be enough.
Critics, too, labor under a misapplication of GDC 78. Failure to apply standards does not revoke membership. At worst, we can point and say, “Opportunity lost.” But there’s always tomorrow. Not to mention our own nudges from God.
I think we’ll pause here for today. Any questions or observations on the importance of the catechumenate as a model for faith formation, and the role of traditio-redditio?
You might be surprised at the options provided for the music before the Gospel.
First, realize that though the Gospel Acclamation accompanies a procession (more or less) to the ambo, it is considered a stand-alone rite. In other words, even if the procession is minimized or omitted, the case remains to sing this piece.
62. After the reading that immediately precedes the Gospel, the Alleluia or another chant laid down by the rubrics is sung, as the liturgical time requires. An acclamation of this kind constitutes a rite or act in itself, by which the gathering of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and profess their faith by means of the chant. It is sung by everybody, standing, and is led by the choir or a cantor, being repeated as the case requires. The verse, on the other hand, is sung either by the choir or by a cantor.
a) The Alleluia is sung in every time of year other than Lent. The verses are taken from the Lectionary or the Graduale.
b) During Lent, instead of the Alleluia, the Verse before the Gospel as given in the Lectionary is sung. It is also possible to sing another Psalm or Tract, as found in the Graduale.
Did you know you can sing the Psalm or Tract from the Graduale? I’m not sure if this option applies to the setting as a whole or just the text. Maybe JT or another cafe chanter can enlighten.
63. When there is only one reading before the Gospel:
a) during a time of year when the Alleluia is prescribed, either an Alleluia Psalm or the Responsorial Psalm followed by the Alleluia with its verse may be used;
b) during a time of year when the Alleluia is not foreseen, either the Psalm and the Verse before the Gospel or the Psalm alone may be used;
c) the Alleluia or the Verse before the Gospel, if not sung, may be omitted.
It’s good to know the distinctions presented here. For the usual daily Mass when there are only two readings, the usual approach is minimalist. At least here in the States.
For 63a, I’m assuming we’re talking about the Easter season. There are times, however, when the psalm assigned in the Lectionary is by genre, a Hallel (or Alleluia) Psalm. My recollection is that outside of Easter, this assignment is somewhat random.
For 63b, the Lenten Gospel Acclamation may be omitted if the Psalm is used.
For 63c, the provision here would seem to permit one of three instances:
- sing the alleluia plus verse
- sing only the alleluia, no verse
- omit both
Many liturgists note the degree of importance attached to the Gospel Acclamation. Thus the directive is often to sing it always, and omit if not sung. The importance of singing this rite is underscored in these sections. Personally, I can’t foresee regular instances of the Gospel Acclamation not being sung, so the point seems moot.
One last note on Sequences:
64. The Sequence which, except on Easter Sunday and on Pentecost Day, is optional, is sung before the Alleluia.
Whew! That’s a lot of legislation for what usually amounts to about a minute of music, max. Any comments?