Saturday, April 30, 2011

Son Rise Morning Show, Tuesday, 7:45 AM (ET)

I'll be on the Son Rise Morning Show on EWTN radio this Tuesday morning at 7:45, to talk about my second book on the Mass and the new translation, Praying the Mass: The Prayers of the Priest.

Tuesday, April 19, 2011

Books on the Eucharistic Prayers of the Roman Rite

Starting in June, I will begin work on the third volume of Praying the Mass, which looks at the Eucharistic Prayers of the Roman Rite (and their new English translation in the third edition of the Roman Missal).  As of right now, I am not planning on including the Eucharistic Prayers for Children, but I may change my mind about that.

What follows is my research list; these are books that do at least one of the following:
  • provide a commentary on the whole Mass (including the Roman Canon and/or other Eucharistic Prayers)
  • provide a commentary on the Eucharistic Prayers of the Roman Rite (whether just the Roman Canon or other Eucharistic Prayers as well)
If you know of any books not on this list that you think I should get, please provide them in the comment-box!
  • The Bible and the Liturgy (Danielou)
  • The Bible and the Mass (Stravinskas)
  • The Canon of the Mass and Liturgical Reform (Vagaggini)
  • Catholics and the Eucharist (Clark)
  • The Church at Prayer (Martimort)
  • A Commentary on the Prefaces and the Eucharistic Prayers of the Roman Missal (Soubigou)
  • Discovering the Mass (Calvet)
  • The Eucharistic Prayer (Jungmann)
  • The Eucharistic Prayers of the Roman Rite (Mazza)
  • Explanation of the Holy Sacrifice of the Mass (von Cochem)
  • Explanation of the Prayers and Ceremonies of Holy Mass (Gueranger)
  • The Great Prayer (Williamson)
  • The Holy Sacrifice of the Mass (Gihr)
  • The Holy Sacrifice of the Mass (Hellriegel)
  • How to Understand the Mass (Lefebvre)
  • The Liturgy of the Mass (Parsch)
  • Loving and Living the Mass (Kocik)
  • The Mass (Deiss)
  • The Mass (Fortescue)
  • The Mass (Jungmann)
  • The Mass (Oury)
  • The Mass of All Time (Lefebvre)
  • The Mass and its Folklore (Matthews)
  • The Mass of the Roman Rite (Jungmann)
  • The Mass and the Saints (Crean)
  • New Mass (Roguet)
  • The Origins of the Eucharistic Prayer (Mazza)
  • Prayers of the Eucharist (Jasper and Cuming)
  • The Reform of the Liturgy (Bugnini)
  • The Splendour of the Liturgy (Zundel)
  • Study the Mass (Parsch)
  • Understanding the Mass (Belmonte)
  • The Wisdom of Adrian Fortescue (Davies)

Eucharistic Prayer Inserts for Ritual Masses

NUPTIAL MASSES
EP I
LatinEnglish 2008English 2010
Hanc ígitur oblatiónem
servitútis nostrae,
sed et famulórum tuórum N et N
totiúsque famíliae tuae,
quae pro illis tuam
exórat maiestátem,
quaesumus, Dómine,
ut placátus accípias:
et sicut eos
ad diem nuptiárum
perveníre tribuísti, sic
(tuo múnere desideráta sóbole
gaudére profícias, atque)
ad optátam sériem próvehas
benígnus annórum.
(Per Christum
Dóminum nostrum.
Amen.)
Therefore, Lord, we pray:
graciously accept
this oblation of our service,
that of
your servants N. and N.
and of your whole family,
who entreat your majesty
on their behalf;
and as you have granted them
to reach their wedding day, so
(make them rejoice in your gift
of the children they desire and)
bring them in your kindness
to the length of days
for which they hope.
(Through Christ
our Lord.
Amen.)
Therefore, Lord, we pray:
graciously accept
this oblation of our service,
the offering of
your servants N. and N.
and of your whole family,
who entreat your majesty
on their behalf;
and as you have brought them
to their wedding day, so
(gladden them with your gift
of the children they desire and)
bring them in your kindness
to the length of days
for which they hope.
(Through Christ
our Lord.
Amen.)
EP II
LatinEnglish 2008English 2010
Recordáre quoque,
Dómine, N et N,
quos ad diem nuptiárum
perveníre tribuísti:
ut grátia tua
in mútua dilectióne
et pace permáneant.
Remember also,
Lord, N. and N.,
whom you have brought
to their wedding day,
so that by your grace
they may abide
in mutual love and peace.
Be mindful also,
Lord, of N. and N.,
whom you have brought
to their wedding day,
so that by your grace
they may abide
in mutual love and in peace.
EP III
LatinEnglish 2008English 2010
Confórta, quaesumus,
in grátia Matrimónii
N. et N.,
quos ad diem nuptiárum
felíciter adduxísti,
ut fodus quod in
conspéctu tuo firmavérunt,
te protegénte,
in vita
semper consérvent.
Strengthen, we pray,
in the grace of Marriage
N. and N.,
whom happily you have brought
to the day of their wedding,
that with your protection
they may always be faithful
in their lives
to the covenant they have sealed
in your presence.
Strengthen, we pray,
in the grace of Marriage
N. and N.,
whom you have brought happily
to their wedding day,
that under your protection
they may always be faithful
in their lives
to the covenant they have sealed
in your presence.

SCRUTINIES
EP I
LatinEnglish 2008English 2010
Meménto, Dómine,
famulórum famularúmque tuárum,
qui eléctos tuos susceptúri sunt
ad sanctam grátiam baptísmi tui,
et [recitantur nomina
patrinorum et matrinarum]
et ómnium circumstántium,
quorum tibi fides
cógnita est…


Hanc ígitur oblatiónem, Dómine,
ut propítius suscípias,
deprecámur,
quam tibi offérimus
pro fámulis et famulábus tuis,
quos ad aetérnam vitam
et beátum grátiae tuae donum
numeráre,
elígere
atque vocáre dignátus es.
(Per Christum
Dóminum nostrum.
Amen.)
Remember, Lord,
your servants
who are to present your chosen ones
for the holy grace of your Baptism,
[here the names of the godparents
are read out]
and all gathered here,
whose faith and devotion
are known to you.

Therefore, Lord, we pray:
graciously accept this oblation
of our service,
which we make to you
for your servants
whom you have been pleased
to number, to choose
and to call for eternal life
and for the blessed gift
of your grace.
(Through Christ
our Lord.
Amen.)
Remember, Lord,
your servants
who are to present your chosen ones
for the holy grace of your Baptism,
[here the names of the godparents
are read out]
and all gathered here,
whose faith and devotion
are known to you.

Therefore, Lord, we pray:
graciously accept this oblation

which we make to you
for your servants,
whom you have been pleased
to enroll, choose
and call for eternal life
and for the blessed gift
of your grace.
(Through Christ
our Lord.
Amen.)
EP II
LatinEnglish 2008English 2010
Recordáre quoque, Dómine,
servórum tuórum,
qui hos eléctos susceptúri sunt
ad fontem regeneratiónis.
Remember also, Lord,
your servants
who are to present these chosen ones
at the font of rebirth.
Remember also, Lord,
your servants
who are to present these chosen ones
at the font of rebirth.
EP III
LatinEnglish 2008English 2010
Adiuva grátia tua,
quaesumus, Dómine,
servos tuos,
ut hos eléctos
verbo et exémplo perdúcant
ad vitam novam
in Christo,
Dómino nostro.
Assist your servants
with your grace,
O Lord, we pray,
that they may lead
these chosen ones
by word and example
to new life
in Christ, our Lord.
Assist your servants
with your grace,
O Lord, we pray,
that they may lead
these chosen ones
by word and example
to new life
in Christ, our Lord.

Friday, April 15, 2011

Lectors: prepare ahead of time!

This delightful anecdote is from Paul Ford (around the 27-minute mark of the first video on this page).



Readers should never pretend to wing it.  The worst example I can give you:  the feast of Corpus Christi, the reader, a very talented actor in the parish, an Irishman, flew into the sacristy and said "What's the reading today?" They showed it to him, he looked it over, okay.  1st Corinthians.  [He said:] "The bread that we break is not the body of Christ. The cup that we bless is not the blood of Christ."

From across the church, I cupped my hands and I said, "Is it not!  Is it not!"  And when he said, "The word of the Lord," I said "It is not!"

What is the Mass for?

I know I slept through most of my RCIA classes, but what is the Mass for if not to meet the spiritual needs of the people attending?

I’m sorry that you slept through your RCIA classes. Learning about God and the Catholic faith shouldn’t have to be boring!

The sacred liturgy is, above all things, the worship of God. Even if we were to get nothing out of Mass — we were distracted during the readings, or we didn’t understand them, the homily was replaced by a Bishop’s Annual Appeal video, and we did not receive Holy Communion (for whatever reason) — still, vere dignum et iustum est, aequum et salutáre, nos tibi semper et ubíque grátias ágere, Dómine, sancte Pater, omnípotens aetérne Deus, per Christum Dóminum nostrum.*

But there’s more to it than that, of course. Mass has four ends; the acronym “ACTS” or “PACT” has been used as a mnemonic.**
  • Adoration
  • Contrition
  • Thanksgiving
  • Supplication/Petition
Even when we don’t particularly feel contrite, the Mass calls us to contrition; even when we don’t feel like giving thanks, there is the Eucharist; even when we are struggling to adore God in the midst of natural disasters that take the lives of thousands and tens of thousands, the liturgy puts on our lips a Gloria or a Glory Be or an Alleluia; and even when we think we’re doing pretty well for ourselves, thankyouverymuch, the Prayer of the Faithful challenges us to be “poor in spirit” and to throw all our cares (and those of the whole world) upon the Lord. That’s meeting our spiritual needs, even when we don’t acknowledge we have them. (And the Mass is beneficial even for those who aren’t in attendance.)
All these ends are directed to the glorification of God: adoration and thanksgiving immediately so, and contrition and supplication mediately, for God is glorified in His mercy and generosity. Those latter two ends are directed toward our sanctification.

To be even more succinct, the Mass and the whole liturgy of the Church is directed to the glorification of God and the sanctification of humanity. That’s what Vatican II said several times:

Christ indeed always associates the Church with Himself in this great work wherein God is perfectly glorified and men are sanctified. (SC 7)

From the liturgy [...] the sanctification of men in Christ and the glorification of God [...] is achieved in the most efficacious possible way. (SC 10)

The purpose of the sacraments is to sanctify men, to build up the body of Christ, and, finally, to give worship to God. (SC 59)

There is hardly any proper use of material things which cannot thus be directed toward the sanctification of men and the praise of God. (SC 61)

The purpose of sacred music [is] the glory of God and the sanctification of the faithful. (SC 112)

[source]

* "It is truly right and just, our duty and our salvation, to give you thanks always and everywhere, Lord, Holy Father, almighty and eternal God, through Christ our Lord."

** Another mnemonic, PART, uses "Reparation" in place of "Contrition".  Yet another is ALTAR: Adore, Love, Thank, Ask, Repent.

Monday, April 04, 2011

Responding to criticism about my books

In a recent thread on the Catholic Answers Forum (now locked, because the conversation went off-topic), I had a bit of a back-and-forth with a clergyman (whether deacon or priest, I do not know) who goes by the handle FAB about my books.

I was bit short (and rude) with him as you can see below, but I'm trying to mellow out and be more civil and charitable as our conversation continues.

Old Apr 1, '11, 5:35 pm
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Default Re: New translation of Mass question

I read the parts of your books on Amazon. Even though they contain great historical information, they lean two much on the practices of the extraordinary form of the mass as well as explanations from that mass in attenpts to explain the Novous Ordum. Vatican II in what I read gets only brief mention and the quotes are given from various popes to particularly drive what seems to be a more traditional view. You talk of particiaption in the mass, but not of the communial nature of it, maybe you cover it else were, but since I'm not planing on buying them I'll won't find out. In my opinion there are many other books which cover the mass which do focus on it alone.

Old Apr 1, '11, 9:57 pm
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Default Re: New translation of Mass question

By all means, make your judgment based on only those parts of the book you could read for free on Amazon.

My books are about the Ordinary Form of the Mass. I draw on material about the Roman Rite, both old and new. Much of the source material is about the older forms of the Mass, because the Ordinary Form has only been around for a few decades. But because the Mass is the Mass, a lot of what was written 50, 100, 200, and 1500 years ago is applicable to our liturgy today.

I do cover the communal nature of the liturgy, especially when talking about the "communion of saints", the Confiteor (where we ask our brothers and sisters to pray for us, and they ask US to do the same for THEM), and other places throughout the books.

I do talk about what Vatican II said about the liturgy. But Vatican II is very recent in our liturgical history, and there's a lot more to be said about the liturgy than Vatican II said. But again, I do quote Sacrosanctum Concilium a great deal. And the modern Catechism too.

It's pointless for me to defend my book against someone who hasn't read it.

Old Yesterday, 9:51 am
FAB FAB is offline
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Default Re: New translation of Mass question

Amazon has the first chapter of each of you books on line, which is enough to get a flavor of them. You talk about past practices, and speak of them as though they should still be done, instead of using them as a reference and expaining why some practrices are no longer used. In doing so you mislead by implying that those practices were better or more sacred than the Novus Ordum. In doing so you implant seeds of doubt. They are promoting a certain agenda and not particularly a renewal of the understanding of the mass that the Bishops are promoting as part of the institution of the revised missal.

Old Yesterday, 11:17 am
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Default Re: New translation of Mass question

Quote:
Originally Posted by FAB View Post
Amazon has the first chapter of each of you books on line, which is enough to get a flavor of them.
If you want another free sample, visit my web site and read a chapter from each book (free) on the Liturgy of the Word. Please, let me know what you think of them.

Quote:
Originally Posted by FAB View Post
You talk about past practices, and speak of them as though they should still be done, instead of using them as a reference and expaining why some practrices are no longer used.
Please give examples. You're being far too vague for me to make a sufficient response. Are you perhaps referring to the vesting prayers, which were once required but are no longer? And a longer fast before the Eucharist?

Generally speaking, I employ the "hermeneutic of reform in continuity", endorsed by Pope Benedict, whereby I believe that former liturgical practices can help inform and form our modern liturgical practices. There is value even in those things that have been, for one reason or another, discarded from the liturgy over time. Two examples which you won't see from the free samples of the books are the ancient (and discontinued) practices of the fermentum and the sancta (rites which predate and are not present in the Extraordinary Form of the Mass) during the Fraction of the Eucharistic Host.

The introduction of both books begins at the start of papal interest in the modern liturgical reform movement, which was Pius X's Tra la sollecitudini, then Pius XI's Divini cultus, then Pius XII's Mediator Dei. All three of those documents are sources for Vatican II's Sacrosanctum Concilium. For example:
When the faithful assist at the sacred ceremonies they should not be merely detached and silent spectators. (Pius XI, 1928)

The Church earnestly desires that Christ’s faithful, when present at Mass, should not be there as strangers or silent spectators. (Vatican II, 1963)

We are filled with a most ardent desire to see the true Christian spirit flourish in every respect in all the faithful, who acquire it from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church.(Pius X, 1903)

Mother Church earnestly desires that all the faithfulshould be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy … for it is the primary and indispensable source from which the faithful are to derive the true Christian spirit. (Vatican II, 1963)
Especially in the book on the priest's prayers, I use (discarded) elements of the Extraordinary Form to provide context for the (remaining) elements of the Ordinary Form.

Quote:
Originally Posted by FAB View Post
In doing so you mislead by implying that those practices were better or more sacred than the Novus Ordum. In doing so you implant seeds of doubt.
I do think that certain practices (like the use of the vesting prayers and a longer fast before the Eucharist) are better than our present ones, but I do not force that opinion on anyone. But I will certainly share those opinions, as well as the reasons for them. It's my book, after all.

I do not think I would call them "more sacred", however. I don't think I'm qualified to make such a judgment. And I do not think my books plant seeds of doubt -- in any case, that was certainly never my intent at all.

Quote:
Originally Posted by FAB View Post
They are promoting a certain agenda and not particularly a renewal of the understanding of the mass that the Bishops are promoting as part of the institution of the revised missal.
What is the "they" here? These older liturgical practices? My books?

Again, if you have not read the books, you have completely no way of knowing whether they promote "a renewal of the understanding of the mass that the Bishops are promoting."

Tell you what. If you're sincere about offering a critique of my books, I'll send you the PDFs of both of them free of charge. It's the least kindness I can do to a reviewer.
At this point, the thread was locked because the content of my books was not the topic, and the conversation on the topic had ended.  So we went to messages.

Today, 11:28 am
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Default book

Japhy,

since the thread we were having our discussion has been closed, I did want to answer your last questions concerning your books.

I understand from the bio I read on you that you are by trade a computer programer, I didn't see any educational background on Theology, no did I see any colaboration in the righting of the books.

Besides the prayers for vesting which are no longer in use, to include these in a book to try to instruct clergy on praying the mass seems very much out of place. I not certain what he point of including it was except for a historical reference. Since I am part of the Catholic Clergy, I hope you were not in some way presuming to lecture on a practice that you feel should still be performed.

The other issue I found in the segment that I read had to do with the presentation of the gifts and the Chalice veil. You referenced that the GIRM in dacted that the the use of the veil was still laudable. Just to make certain I hadn't miss something, I went back this morning and read the sections on the GIRM conscerning the preparation of the altar and sacred vessels and found no such comment.
The other point I found an issue with was the presentation of the gifts, the idea that they represent Christ being lead to be crucified. Even in an pre Vatican II Explaintion of the gifts it describes them as the people offering themselve to God, and since the gifts come from Christ, the people join in that giving.
The current description is thast these are gifts from the people going back to the early Church when the faithful would bring gifts of food to be shrared.
Christ said you cannot put new wine into old wine skins. This seems to be waht you are attempting with your books. Trying to instruct on how to pray the Novous Ordum through the focus of previous lituries.

Peace and blessings

Today, 12:40 pm
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Default Re: book

Quote:
Originally Posted by FAB
you are by trade a computer programer, I didn't see any educational background on Theology, no did I see any colaboration in the righting of the books.
That is completely correct. I have a C.S. degree and am a computer programmer. I have no formal education in theology or liturgy. I've just done a lot of reading.

Quote:
Originally Posted by FAB
Besides the prayers for vesting which are no longer in use, to include these in a book to try to instruct clergy on praying the mass seems very much out of place. I not certain what he point of including it was except for a historical reference. Since I am part of the Catholic Clergy, I hope you were not in some way presuming to lecture on a practice that you feel should still be performed.
The vesting prayers may no longer be required, but that does not mean they are not in use. They have been included in other resources for the liturgy, such as Bishop Peter Elliot's Ceremonies of the Modern Roman Rite.

I included them because I consider them to be a valuable means of preparing for the Mass. The prayers have good spiritual and doctrinal content. Meditating on them (whether you're ordained or not) might bear some spiritual fruit for someone.

And I do not think it is out of my place to suggest something to a priest. I am not ordering priests to pray these prayers, I am only reminding them of the prayers (or maybe they never knew of them in the first place?) and making a suggestion that they be used.

Quote:
Originally Posted by FAB
I went back this morning and read the sections on the GIRM ... and found no such comment.
I referred directly to GIRM 118 in my book. I do not know what version of the GIRM you have, but here is what I see: 2002 GIRM: "It is a praiseworthy [laudibiliter] practice to cover the chalice with a veil, which may be either the color of the day or white." (#118)

If you're referring to the footnote which mentions the use of a veil in covering the tabernacle, the supporting documentation is: Eucharisticum Mysterium 57 (1967), Eucharistiae Sacramentum 11 (1973), and Inaestimabile Donum 25 (1980). I should have included at least one of those references in my footnote.

Quote:
Originally Posted by FAB
The other point I found an issue with was the presentation of the gifts, the idea that they represent Christ being lead to be crucified.
That was simply one interpretation of the action, from Theodore of Mopsuestia (died in A.D. 428). It is presented simply to give another perspective, a perspective which interpreted the liturgy as depicting various stages of the Lord's life and/or Passion.

Quote:
Originally Posted by FAB
Even in an pre Vatican II Explaintion of the gifts it describes them as the people offering themselve to God...
(Theodore certainly was pre-Vatican II. He was pre-Ephesus and pre-Chalcedon!) As for "the people offering themselves to God", I do cover that, for example, pages 124-125 of Priest (with a quote from JP II). It is also addressed more fully in People (pages 106-107 and 109-112).

Quote:
Originally Posted by FAB
The current description is thast these are gifts from the people going back to the early Church...
That is also covered in my books. Believe it or not, both of these explanations are still valid and current.

Quote:
Originally Posted by FAB
Christ said you cannot put new wine into old wine skins. This seems to be waht you are attempting with your books. Trying to instruct on how to pray the Novous Ordum through the focus of previous lituries.
(It's spelled Novus Ordo.)

Our Lord also said that the "scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure what is new and what is old." (Matt. 13:52) And I think what I'm doing is taking old wine and putting in a new wineskins, not new wine in old wineskins... but I could be wrong.

If the use of older catechisms and older writings and older liturgies is forbidden or doomed to failure for catechizing people about the Ordinary Form of the Mass, then my efforts will not work at all. That's not what I've seen, though.

There's plenty of "old stuff" in our modern Roman Rite. Lots of the prayers are old. The Roman Canon is pretty ancient. Even older is Eucharistic Prayer II, which was plucked from the 3rd century, cleaned up a bit, and inserted into the modern Roman Rite a few decades ago. A lot of the explanations of these old prayers are old as well, such as the five catechetical lectures of St. Cyril of Jerusalem, yet they remain ever-relevant to our modern liturgy.

I'm trying to teach about about the Ordinary Form of the Mass in the context not only of the 1962 Missal, but of the whole liturgical history of the Church. I think an approach which shuns everything before 1969 (or at least, everything that is not present in the modern Roman Rite) is short-sighted and unnecessarily strict.