Divine Liturgy on EWTN

EWTN is broadcasting a Divine Liturgy from the eparchy of Lebanon this morning at 9 AM (ET).  I look forward to watching it while I work!

Diocese of Rochester: Lay preaching during the homily

Bishop Clark of the diocese of Rochester, NY, has interpreted Ecclesiae de Mysterio as permitting a priest or deacon to involve a layman in the homily by entering a "dialogue". I propose that this interpretation is fallacious.

Here is a letter from Bishop Clark from 2005. In it, Bishop Clark says that his 2002 "Norms for Liturgical Preaching" does not allow "preaching by the lay faithful ... within the celebration of the Eucharist at the moment reserved for the homily"; at the same time, he admits that "another provision of the diocesan norms" allows use of "dialogue" whereby "the ordained preacher begins the homily and then invites an authorized preacher or preachers to develop part of the exposition".

Here (no longer linked) is a letter from Bishop Clark from 2009. In it, Bishop Clark says that a 2005 document from Francis Cardinal Arinze (then prefect of the Congregation for Divine Worship and the Discipline of the Sacraments [CDWDS]) addressed to the Neocatechumenal Way permits the "dialogue" method practiced in the Rochester diocese. Bishop Clark also speaks of priests "occasionally shar[ing] the ministry of preaching with lay preachers" (although anecdotal evidence suggests this is done far more frequently than "occasionally"). He also describes the practice of allowing a lay preacher to give "an exposition of the ordained minister's homily" as truly a "dialogue" since that term "refers to 'two speakers'" and is not exclusive to something "resembl[ing] a secular conversation."

Here is an article which includes the 2005 document from Cardinal Arinze (about halfway down). The salient part is this (emphasis mine):

3. The homily, because of its nature and importance, is reserved to the priest or deacon (cf. Codex Iuris Canonici, can. 767 § 1). As for the occasional contribution of testimonies on the part of the lay faithful, the proper places and methods for these are indicated in the Interdicasterial Instruction Ecclesiae de Mysterio, which was approved “in specific form” by Pope John Paul II and published on August 15, 1997. In this document, sections 2 and 3 of article 3 read as follows:

§2 - “It is permitted to have a brief instruction that helps explain better the liturgy that is being celebrated, and even, in exceptional circumstances, a few testimonies, as long as these conform to the liturgical norms, are offered on the occasion of Eucharistic liturgies celebrated on particular days (for seminarians, the sick, etc.), and are thought truly helpful as an illustration of the regular homily delivered by the celebrating priest. These instructions and testimonies must not assume characteristics that might cause them to be confused with the homily.” §3 - “The possibility of ‘dialogue’ during the homily (cf. Directorium de Missis cum Pueris, no. 48) can be used occasionally and with prudence by the celebrating minister as a means of exposition, which does not transfer to others the duty of preaching.”

Careful attention must also be paid to the Instruction Redemptionis Sacramentum, no. 74.

Here is the 2004 Instruction Redemptionis Sacramentum (also from the CDWDS) which is referenced in the 2005 document from Cardinal Arinze (but neglected in Bishop Clark's 2009 letter). Article 74 reads (emphasis mine):

If the need arises for the gathered faithful to be given instruction or testimony by a layperson in a Church concerning the Christian life, it is altogether preferable that this be done outside Mass. Nevertheless, for serious reasons it is permissible that this type of instruction or testimony be given after the Priest has proclaimed the Prayer after Communion. This should not become a regular practice, however. Furthermore, these instructions and testimony should not be of such a nature that they could be confused with the homily, {cf. Ecclesiae de Mysterio, Art. 3, Sect. 2} nor is it permissible to dispense with the homily on their account.

Redemptionis Sacramentum is referring to Article 3, Section 2 of Ecclesiae de Mysterio, which is quoted above, in the 2005 letter of Cardinal Arinze.

The real kicker to all of this is that Bishop Clark is falling back upon the permission for "dialogue" given in the document Directorium de Missis cum Pueris. What is this document? It's the 1973 Directory for Masses with Children (DMC). Article 48 reads as follows (emphasis mine):

The homily explaining the word of God should be given great prominence in all Masses with children. Sometimes the homily intended for children should become a dialogue with them, unless it is preferred that they should listen in silence.

The directory "is concerned with children who have not yet entered the period of preadolescence" (n. 6), and this norm specifically governs "Masses with children in which only some adults take part" (n. 7). Applying DMC 48 in any other situation — as Bishop Clark is apparently doing — is erroneous.

Anyone disagree? State your case!

Two EWTN Programs

Early this evening at 8pm, Bishop Athanasius Schneider of Kazakhstan was on EWTN Live. (I missed it, but I'll watch the re-airing of it tomorrow morning at 9am.) Bishop Schneider is the author of Dominus Est ("It is the Lord!") and supports the traditional Latin practice of receiving Communion on the tongue while kneeling.

And coming on in a few minutes (but re-airing at 5am) is the Maronite Divine Liturgy from the Eparchy of Our Lady of Lebanon (in St. Louis, Missouri).

You can watch these and other fine programs via EWTN's online video stream.

Liturgy: Another Byzantine Divine Liturgy

I was in Harrisburg, PA, this Sunday, at St. Ann's Byzantine Catholic Church (called the "Jewel of the Eparchy" by the bishop). They had a surprise visit from their Metropolitan, who celebrated the liturgy for them.

Their church is distinctively Eastern (that is, not Latinized). The walls have large icons painted onto them depicting various scenes in the life of our Lord, his Blessed Mother the Ever-Virgin Theotokos Mary, and the Church. The iconostasis was beautiful and recently add gold trim added. The liturgy was heavenly, with angelic chanting from the choir (and especially their cantor, who has an amazing voice), the priests and ministers, and the congregation too.

After the liturgy, the parish held an American-Slavic Festival, drawing a very large crowd.

I thank Ed for inviting me to come out. It was a 300 mile trip (Princeton to Allentown -- to see my parents -- to Harrisburg and back to Princeton) that was well worth it.

Liturgy: Byzantine Catholic Divine Liturgy

Here are my reflections, reactions, and comments on the two Byzantine Catholic Divine Liturgies I attended this past week (on Friday morning and Saturday evening).

As "Roman" as I am (meaning, I love to kneel and genuflect in reverence during the liturgy), there is something I find attractive about standing (at attention, as it were) during the Divine Liturgy. Tired clichés aside -- "we're an Easter people!" -- it calls to mind the courage it takes to stand up for the true faith in God. It reminds me of the humble pride (not a contradiction) that the martyrs had, standing in the midst of trial and torture, not cowering to their oppressors. Clearly, the Church in her wisdom has retained the beauty of the Eastern and Western Rites because they supplement and complement each other so perfectly.

The incense and the bells! The icons! The deliberate gestures! The profundity! Ahh, the Liturgy as an experience engaging all the senses. I am sure heaven will be infinitely more beautiful, but for now, I find myself content with the Mass and the Divine Liturgy.

The constant chanting and singing. It takes a while to get used to it. I find that, for some reason, my throat gets tired and sore more quickly from chanting than from other singing... I don't know quite why, but I resolve to get it in line! The melodies used were sometimes tricky, and I can appreciate how a full choir would have supplied for the congregation's defect. (There was no choir, only a single cantor.) My sister and I were singing a lot, but softly usually... I don't know how much of the congregation was singing the Propers of the liturgy. But the simpler responses like "Lord have mercy" and "Amen" were sung by all, as far as I could tell.

Ad orientem worship! It re-orients (pun intended) the celebration of the liturgy to the God who is beyond us, and yet makes Himself present in our midst. It points us to the future, not simply to the present. And of course, it is punctuated by the priest turning to us on several occasions when he is speaking directly to us, making the Sign of the Cross over us, praying for peace for us. I only wish there had been a deacon as well.

Now, I will say I found the chanting of the readings a bit... well... silly. But only because they were in the vernacular. Hey, no offense, but you try chanting 1 Cor. 1! It sounded odd to hear the words of St. Paul, kind of rambling his way through the list of people he baptized, reporting what he heard from Chloe, sung. I now see the beauty and functionality of chanting the Scriptures in another language (be it Latin or Greek or Slavonic, etc.) and then simply reading them afterward, before the homily.

Oh, precious and loving God, the homily! That was, without a doubt, the clearest and bluntest (and I say that in a good way) homily I have heard in a very long while! The Gospel reading was from Matthew's account of the feeding of the 5000. The priest came right out and said (paraphrased): "If you cannot tell that this Gospel passage is a prefiguring of the Eucharist, you are in need of some remedial catechesis." But then, gracious pastor that he is, he went on and provided to us that catechesis, linking the Scripture with our faith and the liturgy. It was everything a homily should be. I regret that I don't remember the whole of it in the same detail as I remember the exegesis of the Gospel passage, but I do not think I shall forget that opening salvo of unadulterated Catholic orthodoxy for a long, long time!

Finally: Holy Communion. Before we received, we prayed something out loud that I wish God would inscribe in every single parish bulletin and missalette and songbook in the world. We announced our belief in the Real Presence of Jesus Christ in the Eucharist, asked that we receive not condemnation but healing, and cried out to the Lord for his mercy. And then, those of us who received walked up, took hold of the red cloth at the base of the chalice, held it under our chins, opened our mouths, and graciously and devoutly (I hope!) received the mingled Body and Blood of our Lord! This was the very first (and second) time I received by intinction... and under the form of leavened bread, at that!

So, to the parish of St. Michael's in Allentown, PA, I say thank you. And I am especially grateful to their pastor, Fr. Michael, for two liturgies well-celebrated (despite a lingering cough), a poignant homily, and a reminder of the universality of the Catholic Church.

Pax!

The link between St. Paul and the Pope's call to revisit the Constitution on the Sacred Liturgy

At the close of the International Eucharistic Congress, the Pope called the Church (individually and in groups) to revisit Sacrosanctum Concilium, Vatican II's Constitution on the Sacred Liturgy.

Today (or last night, starting with vespers) marks the beginning of the Pauline year, celebrating the 2000th anniversary of his birth.

And there's a link between them.

St. Paul, in his first letter to the Corinthians, reminded them of the traditions he had handed onto them, which he had received from the Lord. (cf. 1 Cor. 11:2,23). He gives them a reminder of the liturgical tradition (as it were) of the universal Church of which the church in Corinth is a member. The reason he felt urged to do so was because the celebration of the Eucharist was falling prey to abuses, and was becoming an occasion of division and sacrilege! (cf. 1 Cor. 11:18ff)

Sacrosanctum Concilium, which described the ways in which the Roman liturgy should be reformed and revised, speaks highly of the tradition the Church has received from the Apostles:

4. Lastly, in faithful obedience to tradition, the sacred Council declares that holy Mother Church holds all lawfully acknowledged rites to be of equal right and dignity; that she wishes to preserve them in the future and to foster them in every way. The Council also desires that, where necessary, the rites be revised carefully in the light of sound tradition, and that they be given new vigor to meet the circumstances and needs of modern times.

23. That sound tradition may be retained, and yet the way remain open to legitimate progress Careful investigation is always to be made into each part of the liturgy which is to be revised. This investigation should be theological, historical, and pastoral. Also the general laws governing the structure and meaning of the liturgy must be studied in conjunction with the experience derived from recent liturgical reforms and from the indults conceded to various places. Finally, there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing.

106. By a tradition handed down from the apostles which took its origin from the very day of Christ's resurrection, the Church celebrates the paschal mystery every eighth day; with good reason this, then, bears the name of the Lord's day or Sunday. For on this day Christ's faithful are bound to come together into one place so that; by hearing the word of God and taking part in the Eucharist, they may call to mind the Passion, the Resurrection and the glorification of the Lord Jesus, and may thank God who "has begotten them again, through the resurrection of Jesus Christ from the dead, unto a living hope" (1 Pet. 1:3). ...

107. The liturgical year is to be revised so that the traditional customs and discipline of the sacred seasons shall be preserved or restored to suit the conditions of modern times; their specific character is to be retained, so that they duly nourish the piety of the faithful who celebrate the mysteries of Christian redemption, and above all the paschal mystery. ...

111. The saints have been traditionally honored in the Church and their authentic relics and images held in veneration. ...

112. The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. The main reason for this pre-eminence is that, as sacred song united to the words, it forms a necessary or integral part of the solemn liturgy. ...

120. In the Latin Church the pipe organ is to be held in high esteem, for it is the traditional musical instrument which adds a wonderful splendor to the Church's ceremonies and powerfully lifts up man's mind to God and to higher things. But other instruments also may be admitted for use in divine worship, with the knowledge and consent of the competent territorial authority, as laid down in Art. 22, 52, 37, and 40. This may be done, however, only on condition that the instruments are suitable, or can be made suitable, for sacred use, accord with the dignity of the temple, and truly contribute to the edification of the faithful.

Now, there has been no little debate over the past 40 years (since the publication of that Constitution) about the "organic" nature of the reform of the Roman Rite that followed the Second Vatican Council. Pope Paul VI hoped that the 1969 reform of the Roman Rite would "[put] an end to uncertainties, to discussions, to arbitrary abuses." But it appears that was not the case.

Many changes were introduced that were never mentioned in the Constitution. Some practices were illegally introduced and legalized (via indult in some occasions) after the fact. Elements traditional to the Roman Rite (such as Latin, chant, and worship ad orientem) were silently lost. And abuses crept in; some abuses barged in.

Consider the words of the late Pope John Paul II, in his encyclical letter Ecclesia de Eucharistia (2003):

10. In some places the practice of Eucharistic adoration has been almost completely abandoned. In various parts of the Church abuses have occurred, leading to confusion with regard to sound faith and Catholic doctrine concerning this wonderful sacrament. At times one encounters an extremely reductive understanding of the Eucharistic mystery. Stripped of its sacrificial meaning, it is celebrated as if it were simply a fraternal banquet. Furthermore, the necessity of the ministerial priesthood, grounded in apostolic succession, is at times obscured and the sacramental nature of the Eucharist is reduced to its mere effectiveness as a form of proclamation. This has led here and there to ecumenical initiatives which, albeit well-intentioned, indulge in Eucharistic practices contrary to the discipline by which the Church expresses her faith. How can we not express profound grief at all this? The Eucharist is too great a gift to tolerate ambiguity and depreciation.

It must be lamented that, especially in the years following the post-conciliar liturgical reform, as a result of a misguided sense of creativity and adaptation there have been a number of abuses which have been a source of suffering for many. A certain reaction against "formalism" has led some, especially in certain regions, to consider the "forms" chosen by the Church's great liturgical tradition and her Magisterium as non-binding and to introduce unauthorized innovations which are often completely inappropriate.

52. ... I consider it my duty, therefore to appeal urgently that the liturgical norms for the celebration of the Eucharist be observed with great fidelity. These norms are a concrete expression of the authentically ecclesial nature of the Eucharist; this is their deepest meaning. Liturgy is never anyone's private property, be it of the celebrant or of the community in which the mysteries are celebrated. The Apostle Paul had to address fiery words to the community of Corinth because of grave shortcomings in their celebration of the Eucharist resulting in divisions (schismata) and the emergence of factions (haireseis) (cf. 1 Cor 11:17-34). Our time, too, calls for a renewed awareness and appreciation of liturgical norms as a reflection of, and a witness to, the one universal Church made present in every celebration of the Eucharist. Priests who faithfully celebrate Mass according to the liturgical norms, and communities which conform to those norms, quietly but eloquently demonstrate their love for the Church.

This letter was followed by the Instruction Redemptionis Sacramentum, one of the documents against liturgical abuses which, in the words of Bishop Albert Malcolm Ranjith, "unfortunately have remained a dead letter, forgotten in libraries full of dust, or even worse, thrown into the waste basket."

The cry of the Church against these liturgical abuses has been going up for many years:

• 2007: Pope Benedict XVI, Sacramentum Caritatis: nn. 3, 54
• 2004: Congregation for Divine Worship and the Discipline of the Sacraments, Redemptionis Sacramentum
• 2003: Pope John Paul II, Spiritus et Sponsa: n. 15
• 1997: Congregation for the Clergy, Ecclesia de Mysterio: n. 4; Art. 6, n. 2
• 1993: Pontifical Council for Promoting Christian Unity, Directory for the Applications of Principles and Norms on Ecumenism: n. 6
• 1988: Pope John Paul II, Vicesimus Quintus Annus: n. 13
• 1988: Congregation for Divine Worship and the Discipline of the Sacraments, Paschale Solemnitatis: nn. 49, 78
• 1980: Pope John Paul II, Inaestimabile Donum: preface; nn. 1, 4, 5
• 1976: Congregation for the Doctrine of the Faith, Inter Insigniores: n. 4
• 1973: Congregation for the Doctrine of the Faith, Mysterium Ecclesiae: n. 6

Even before the Council, Pope Pius warned against abuses (and doctrinal errors creeping in because of them) in his encyclical Mediator Dei (in 1947).

The Pope liberated the Extraordinary Form of the Roman Rite (also called the "Gregorian Rite"). He celebrated Mass ad orientem (well, ad Dominum, anyway!) and has re-introduced the placement of candles and crucifix on the altar. He has been distributing Communion to people on the tongue as they kneel recently (including today). He has restored the organic development of the Papal pallium (and has been restoring to use many traditional vestments and liturgical objects). There is a call from the Pope to revisit the Constitution on the Sacred Liturgy, to re-examine that tradition which was handed down to us through the centuries by the Church, by Her Apostles, and ultimately by the Lord himself. He hinted at this two and a half years ago, speaking to the Roman Curia at Christmas. The Pope is trying to tell us something. Perhaps it is time to recall the whole of our Catholic identity.

Let us pray for the wisdom of the Holy Spirit to settle upon the Church and Her leaders and all the faithful, that we might again receive the sacred tradition and pass it on uncorrupted to the future of the Church.

Liturgy: Countdown to my first Catholic Divine Liturgy

Praise God! I'll be in Allentown, PA over the 4th of July weekend, and one of my growing desires will be satisfied (or temporarily quenched) on Saturday evening. I will be attending Vespers and the Divine Liturgy at St. Michael's Byzantine Catholic Church at 5:00pm that night. I've invited my family members to come along too, if any are interested.

Update: ooh, maybe I'll go Thursday and/or Friday mornings too, as preparation, and to introduce myself to the pastor. And just in case something goes awry on Saturday and I can't make it.

I am thrilled that I will finally be able to experience a Catholic Divine Liturgy. Ever since I attended an Orthodox Divine Liturgy (last year!) and attended their Vespers services a couple times since then (including this evening), I have strongly yearned for the "best of both worlds", as it were: an Eastern Christian liturgy at which I could receive Holy Communion, where the priest and faithful are in Communion with the Holy Father, Pope Benedict XVI.

Please pray for me (and anyone who comes with me), that I might worship God fittingly and properly, and receive many graces from it. Please also pray for that parish, for its priests and deacons and faithful.