At OLPH (practice on Mondays at 7:30)
Saturday Mass (8:15AM) (Warm - up starts at 7:40)
Oct. 2, 16, 30
Kyrie XVII
Gospel Accl.
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Anima Christi (Oct.2)
Ubi caritas (Oct. 16)
Adoro te (Oct.30 )
Salve Regina
At Resurrection Church (practice on Tuesdays at 7:30 PM)
Satruday Mass (9AM) (Warm-up starts at 8:30)
Oct. 9,23
Kyrie XVII
Gospel Accl.
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Anima Christi (Oct.9)
Adoro te (Oct. 23)
Salve Regina
At St. Martin's (Little Sisters of the Poor)
Twenty-nineth Sunday in Ordinary time
Oct. 17, Sunday, 10:30 (warm-up at 10AM)
Introit (Entrance antiphone) : schola
I call upon you God, for you will answer me; bend your ear and hear my prayer.
Guard me as the pupil of your eye; hide me in the shade of your wings
Entrance Hymn: In His Temple (213)
Kyrie (857)
Gloria (858)
Responsorial Psalm:
Our help is from the Lord, who made heaven and earth.
Gospel Acclamation
Offertory Proper: schola
Sanctus (859)
Mysterium Fidei (priest)
(all)
Mortem tuam annuntiamus Domine,
et tuam resurrectionem confitemur, donec venias
(We proclaim Thy death, O Lord,
and we confess Thy resurrection, until Thou comest.)
Doxology: Amen
Agnus Dei (862)
Communion Proper (schola)
See how the eyes of the Lord are on those who fear him, on those who hope in his love that he may rescue them from death and feed them in time of famine.
Communion Hymn: Be Thou My Vision
Recessional Hymn: Salve Regina (708)
Children's Schola
(classes at St. Paul on Monday & at St. Michael's Academy on Thursday)
First Friday Mass, Oct.1
OLPH 8:15 AM (warm up starts at 7:45 AM)
Ave Maria(prelude)
Kyrie XVI
Gospel Accl.
Veni Creator
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Adoro te devote
Thursday, September 30, 2010
Thursday, September 16, 2010
A Church Musician's Lament By Michael Olbash
http://www.magisterium.net/lament.htm
The hymns of the St. Louis Jesuits, however hideously they might be crafted as pieces of music, at least are usually based upon Scripture and authentic Catholic teaching. But other songs from the 1980s and 1990s--by composers like David Haas, Michael Joncas, and Marty Haugen--are more frightening. Not only is the music poorly crafted; not only are the words trite; not only are the melodies shamelessly dramatic and emotional; but many of these contemporary composers proudly identify themselves as theological liberals, and the teachings that they subtly espouse through their music can be dangerous.
Personally, I stopped performing the music of David Haas after he published Dear Sister God, and presented a music workshop at which he and his ex-wife, composer Jeanne Cotter, informed the participants of their "duty" and "responsibility" to purge their parishes of "exclusive language" in the liturgy.
Father Jan Michael Joncas, the notorious composer of the drippingly saccharine "On Eagle's Wings," is another serious offender, who promotes misleading ideas about Holy Communion. His series of songs and rituals called "Tableprayer" is used all round the country by women and non-Catholics who act as quasi-celebrants, breaking bread and sharing wine at meetings that tread dangerously close to profaning the Catholic Mass.
Marty Haugen, a Lutheran whose music is probably performed more widely in American Catholic parishes than that of any other composer, has produced ugly, ridiculous hymns that emphasize the sun, the moon, trees, and dancing--all set to primitive melodies that evoke a whimsical stroll through a field of organic sunflowers.
Crack open a copy of GIA Publication's Gather hymnal or the annual Music Issue from Oregon Catholic Press, and you will find clear evidence of feminist theology, an overwhelming amount of confusing (if not outright heretical) texts about the nature of the Eucharist, and countless awkward "inclusive language" revisions of familiar hymns. You will find dozens of songs and "psalm settings" that are said to be "based on" or "inspired by" passages from Scripture, yet completely obliterate the meaning of the original text.
The hymns of the St. Louis Jesuits, however hideously they might be crafted as pieces of music, at least are usually based upon Scripture and authentic Catholic teaching. But other songs from the 1980s and 1990s--by composers like David Haas, Michael Joncas, and Marty Haugen--are more frightening. Not only is the music poorly crafted; not only are the words trite; not only are the melodies shamelessly dramatic and emotional; but many of these contemporary composers proudly identify themselves as theological liberals, and the teachings that they subtly espouse through their music can be dangerous.
Personally, I stopped performing the music of David Haas after he published Dear Sister God, and presented a music workshop at which he and his ex-wife, composer Jeanne Cotter, informed the participants of their "duty" and "responsibility" to purge their parishes of "exclusive language" in the liturgy.
Father Jan Michael Joncas, the notorious composer of the drippingly saccharine "On Eagle's Wings," is another serious offender, who promotes misleading ideas about Holy Communion. His series of songs and rituals called "Tableprayer" is used all round the country by women and non-Catholics who act as quasi-celebrants, breaking bread and sharing wine at meetings that tread dangerously close to profaning the Catholic Mass.
Marty Haugen, a Lutheran whose music is probably performed more widely in American Catholic parishes than that of any other composer, has produced ugly, ridiculous hymns that emphasize the sun, the moon, trees, and dancing--all set to primitive melodies that evoke a whimsical stroll through a field of organic sunflowers.
Crack open a copy of GIA Publication's Gather hymnal or the annual Music Issue from Oregon Catholic Press, and you will find clear evidence of feminist theology, an overwhelming amount of confusing (if not outright heretical) texts about the nature of the Eucharist, and countless awkward "inclusive language" revisions of familiar hymns. You will find dozens of songs and "psalm settings" that are said to be "based on" or "inspired by" passages from Scripture, yet completely obliterate the meaning of the original text.
Friday, August 27, 2010
Great article: Lost Meaning of Sacred
http://causafinitaest.blogspot.com/2010/08/lost-meaning-of-sacred.html
Thursday, August 26, 2010
Gregorian Chant
We remember Pope Saint Pius X especially for his famous Motu Proprio of November 22, 1903 on the reform of Sacred Music and the restoration of the Church’s plainchant. Like Pope Benedict XVI today, Pope Pius X was a musician; he was above all concerned that the faithful of the Catholic Church might pray in beauty. He recognized in Gregorian Chant the native idiom of the Roman liturgy. Gregorian chant shines with an evangelical poverty. It is chaste in its expression. It is entirely obedient to the Word of God that it clothes, carries, and delivers.
WORTHY OF THE TEMPLE
Both Pope John Paul II and Pope Benedict XVI have reiterated his insistence on the primacy of Gregorian Chant and the value of the traditional Roman polyphony in the liturgy of the Church. On November 22, 2003, the anniversary of Pius X’s Motu Proprio, Pope John Paul II said, “With regard to compositions of liturgical music, I make my own the general rule that St Pius X formulated in these words: 'The more closely a composition for church approaches in its movement, inspiration and savour the Gregorian melodic form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple.’” On June 24, 2006, Pope Benedict XVI spoke in similar terms: “An authentic renewal of sacred music can only happen in the wake of the great tradition of the past, of Gregorian chant and sacred polyphony.”
From
http://vultus.stblogs.org/
Singing Gregorian chant made possible for me and many people I know to expereince humility and true divinity of God. One can read documents merely intellectually and try to reason endlessly, or simply try and experience the teachings and the tradition of the Church. Simplicity and humility are essential than intellect to learn the true love of Christ and His sacrifice. Although there have been several stages in my faith journey, only through Gregorian chant I fell in love with the Church, her liturgy and ultimately with God, and come out of 'self-centered worship.'
I believe there are stages to reach the ideal of sacred music in Liturgy, and those stages to be 'honored.'
WORTHY OF THE TEMPLE
Both Pope John Paul II and Pope Benedict XVI have reiterated his insistence on the primacy of Gregorian Chant and the value of the traditional Roman polyphony in the liturgy of the Church. On November 22, 2003, the anniversary of Pius X’s Motu Proprio, Pope John Paul II said, “With regard to compositions of liturgical music, I make my own the general rule that St Pius X formulated in these words: 'The more closely a composition for church approaches in its movement, inspiration and savour the Gregorian melodic form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple.’” On June 24, 2006, Pope Benedict XVI spoke in similar terms: “An authentic renewal of sacred music can only happen in the wake of the great tradition of the past, of Gregorian chant and sacred polyphony.”
From
http://vultus.stblogs.org/
Singing Gregorian chant made possible for me and many people I know to expereince humility and true divinity of God. One can read documents merely intellectually and try to reason endlessly, or simply try and experience the teachings and the tradition of the Church. Simplicity and humility are essential than intellect to learn the true love of Christ and His sacrifice. Although there have been several stages in my faith journey, only through Gregorian chant I fell in love with the Church, her liturgy and ultimately with God, and come out of 'self-centered worship.'
I believe there are stages to reach the ideal of sacred music in Liturgy, and those stages to be 'honored.'
Schola: September Calendar
At OLPH (practice on Mondays at 7:30)
Saturday Mass (8:15AM) (Warm - up starts at 7:40)
September 4, 18
Kyrie XVII
Gospel Accl.
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Qui manducat
Salve Regina
At Resurrection Church (practice on Tuesdays at 7:30 PM)
Satruday Mass (9AM) (Warm-up starts at 8:30)
September 11, 25
Kyrie XVII
Gospel Accl.
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Qui manducat
Salve Regina
At St. Martin's (Little Sisters of the Poor)
September 19, Sunday, 10:30 (warm-up at 10AM)
Introit: (schola)
I am the Savior of all people, says the Lord.
Whatever their truobles, I will answer their dry,
and I will always be thier Lord.
Entrance Hymn: All People that on Earth Do Dwell (313)
Kyrie (857)
Gloria (858)
Responsorial Psalm:
Praise the Lord who lifts up the poor
Gospel Acclamation
Though our Lord Jesus Christ was rich, he became poor,
so that by his poverty you might become rich.
Offertory : Proper (schola)
You stretch out your hand and save me
Sanctus (859)
Mysterium Fidei (priest)
(all)
Mortem tuam annuntiamus Domine,
et tuam resurrectionem confitemur, donec venias
(We proclaim Thy death, O Lord,
and we confess Thy resurrection, until Thou comest.)
Doxology: Amen
Agnus Dei (862)
Communion Proper (schola)
You hve laid down your precepts to be faithfully kept.
May my footsteps be frim in keeping your commands
Communion Hymn: Jesus, the Very Thought of You (731)
Recessional: Salve Regina (708)
Children's Schola (practice on Mondays at 1:30 at OLPH)
First Friday Mass, September 3
OLPH 8:15 AM (warm up starts at 7:45 AM)
Ave Maria(prelude)
Kyrie XVI
Gospel Accl.
Veni Creator
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Anima Christi
Saturday Mass (8:15AM) (Warm - up starts at 7:40)
September 4, 18
Kyrie XVII
Gospel Accl.
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Qui manducat
Salve Regina
At Resurrection Church (practice on Tuesdays at 7:30 PM)
Satruday Mass (9AM) (Warm-up starts at 8:30)
September 11, 25
Kyrie XVII
Gospel Accl.
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Qui manducat
Salve Regina
At St. Martin's (Little Sisters of the Poor)
September 19, Sunday, 10:30 (warm-up at 10AM)
Introit: (schola)
I am the Savior of all people, says the Lord.
Whatever their truobles, I will answer their dry,
and I will always be thier Lord.
Entrance Hymn: All People that on Earth Do Dwell (313)
Kyrie (857)
Gloria (858)
Responsorial Psalm:
Praise the Lord who lifts up the poor
Gospel Acclamation
Though our Lord Jesus Christ was rich, he became poor,
so that by his poverty you might become rich.
Offertory : Proper (schola)
You stretch out your hand and save me
Sanctus (859)
Mysterium Fidei (priest)
(all)
Mortem tuam annuntiamus Domine,
et tuam resurrectionem confitemur, donec venias
(We proclaim Thy death, O Lord,
and we confess Thy resurrection, until Thou comest.)
Doxology: Amen
Agnus Dei (862)
Communion Proper (schola)
You hve laid down your precepts to be faithfully kept.
May my footsteps be frim in keeping your commands
Communion Hymn: Jesus, the Very Thought of You (731)
Recessional: Salve Regina (708)
Children's Schola (practice on Mondays at 1:30 at OLPH)
First Friday Mass, September 3
OLPH 8:15 AM (warm up starts at 7:45 AM)
Ave Maria(prelude)
Kyrie XVI
Gospel Accl.
Veni Creator
Sanctus XVIII
Mysterium Fidei and Amen
Agnus Dei XVIII
Anima Christi
Saturday, August 14, 2010
Obedience vs. Conscience
Obedience vs. Conscience
Help Lapsed Catholics Return by Teaching Them to Fall in Love With Christ and His Church
By JANET SMITH 08/13/2010 Comments (1)
What to do about all the lapsed Catholics? Those Catholics who don’t come to church because they reject the Church’s teachings on such matters as contraception, the ordination of women to the diaconate, and married priests.
Father Joseph Breen of Nashville proposed in a video posted last month on his parish website (and since removed) that these individuals are under the erroneous view that they need to accept these teachings. He says that as adults they need to be obedient to nothing but “the spirit of God”: The conscience is supreme.
Ironically, Father Breen invokes a Church teaching to defend rejecting Church teaching. He likely has in mind the principle found in the Catechism: “A human being must always obey the certain judgment of his conscience” (No. 1790). He rejects the principle articulated in Lumen Gentium No. 25: “In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept their teaching and adhere to it with a religious assent.” Father Breen chooses to believe what he wants to believe and rejects the rest.
How can it be simultaneously true that Catholics must follow their consciences and that Catholics must follow Church teaching?
First, we must understand that the conscience is not equivalent to our thoughts or our opinions or our judgments. The Catechism (No. 1776) defines the conscience as an inner sanctuary in which we listen to God’s voice for guidance about our actions. So when someone is consulting his or her conscience, the question being asked is not “Do I think this action is good or bad?” but “Does God judge this action to be good or bad?” And God speaks to the consciences of Catholics through the Church.
If a Catholic is considering doing something that the Church teaches to be wrong, he can be certain that he is not listening to his conscience, but some other “voice” that has caught his attention.
Consider a question of conscience of this sort: “My wife has been in a persistent vegetative state for years. Would it be immoral for me to have relations with my lovely, lonely, unmarried secretary? We would get married if we could, but until my wife dies, I am not free to marry.”
Suppose this unfortunate, lonely husband said he thought his conscience was clear on this point — he was not really committing adultery because his wife was not available as a wife. Now, only God knows the extent of this man’s confusion and how honestly he has tried to work through the issues. But wouldn’t a Catholic priest have to say to this man, “I am sorry, but you are not properly consulting your conscience. God is clear on this point: Adultery is having sexual intercourse with someone who is not your spouse, and that is precisely what you would be doing.”
Such a man ignoring Church teaching would certainly be welcome to attend Catholic services, but would not be welcome to receive the Eucharist.
Let’s consider another question: “Should I have a baby through in vitro fertilization?” I suspect a Catholic asking the question in the proper fashion — “Would God approve of me having a baby through in vitro fertilization?” — when talking with God in her inner sanctuary, would hear God’s voice say: “You are a Catholic; I have set up the Church to guide you in such decisions; turn to the Church for guidance, and you will be hearing my voice on this matter.”
She must now do what Catholics are obliged to do: “Form” her conscience (Catechism, Nos. 1783-87). Truly forming the conscience involves reading Church documents, seeking clarification on difficult points, and praying that God will lead one to the truth. After all that, suppose she still is not convinced that IVF is moral. Is she free to utilize IVF and still remain a Catholic in good standing?
Only God can know the source of her confusion, but any Catholic priest should tell her she is violating God’s law and would not be free to receive the Eucharist, though she is certainly welcome at church.
Would Father Breen maintain that the above individuals are doing what is right when they follow their “consciences”? Would Father Breen hold that there are any teachings of the Church from which a Catholic is not free to dissent on the basis of conscience? Teachings on racism, greed etc.?
He may respond that different kinds of teaching require different levels of obedience. It is correct that the Church itself teaches that different teachings require different levels of adherence, but all of those listed by Father Breen as nonbinding the Church teaches require “religious assent.”
What should we do to bring lapsed Catholics back to the Church? Father Breen recommends that we turn the Church into a more inviting place, and he believes the Church would be more welcoming were it to become more like Protestant churches which accept contraception, women ministers and married priests.
What will Father Breen provide that these churches don’t? Some even have plush seating and Starbucks coffee. What can compete with that? The sacraments?
Well, the validity of the sacraments is dependent upon a certain structure of the Church that is rooted in the validity of the papacy. But Father Breen is questioning the papacy, and he encourages his flock to do the same. A huge flaw in his proposal is that Protestant churches are rapidly declining in membership, not growing. I suspect their flocks will decline further as those lapsed Catholics who have found their way there eventually cease worshipping altogether.
Let me offer a proposal for winning back lapsed Catholics: something worth coming back to.
Priests should evince a tremendous love for Christ and his Church and the papacy. They should do everything they can to help their congregation fall in love with Christ and his Church; they should encourage them to read Scripture and receive the sacraments; they should find a myriad of ways to help them understand and accept Church teaching on difficult issues and inspire them to live lives of radical Christian service.
These Catholics will then go out into the world as powerhouses of grace and as knowledgeable witnesses to their faith. I suspect both lapsed Catholics and those who are entirely “unchurched” might find the Catholic Church has something to offer them found nowhere else in the world.
Janet E. Smith is the Father Michael J. McGivney Chair of Life Ethics at Sacred Heart Major Seminary in Detroit.
http://www.ncregister.com/register_exclusives/obedience-vs.-conscience?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+NCRegisterDailyBlog+%2540The+Daily+Register%2541#When:23:05:56Z
Help Lapsed Catholics Return by Teaching Them to Fall in Love With Christ and His Church
By JANET SMITH 08/13/2010 Comments (1)
What to do about all the lapsed Catholics? Those Catholics who don’t come to church because they reject the Church’s teachings on such matters as contraception, the ordination of women to the diaconate, and married priests.
Father Joseph Breen of Nashville proposed in a video posted last month on his parish website (and since removed) that these individuals are under the erroneous view that they need to accept these teachings. He says that as adults they need to be obedient to nothing but “the spirit of God”: The conscience is supreme.
Ironically, Father Breen invokes a Church teaching to defend rejecting Church teaching. He likely has in mind the principle found in the Catechism: “A human being must always obey the certain judgment of his conscience” (No. 1790). He rejects the principle articulated in Lumen Gentium No. 25: “In matters of faith and morals, the bishops speak in the name of Christ and the faithful are to accept their teaching and adhere to it with a religious assent.” Father Breen chooses to believe what he wants to believe and rejects the rest.
How can it be simultaneously true that Catholics must follow their consciences and that Catholics must follow Church teaching?
First, we must understand that the conscience is not equivalent to our thoughts or our opinions or our judgments. The Catechism (No. 1776) defines the conscience as an inner sanctuary in which we listen to God’s voice for guidance about our actions. So when someone is consulting his or her conscience, the question being asked is not “Do I think this action is good or bad?” but “Does God judge this action to be good or bad?” And God speaks to the consciences of Catholics through the Church.
If a Catholic is considering doing something that the Church teaches to be wrong, he can be certain that he is not listening to his conscience, but some other “voice” that has caught his attention.
Consider a question of conscience of this sort: “My wife has been in a persistent vegetative state for years. Would it be immoral for me to have relations with my lovely, lonely, unmarried secretary? We would get married if we could, but until my wife dies, I am not free to marry.”
Suppose this unfortunate, lonely husband said he thought his conscience was clear on this point — he was not really committing adultery because his wife was not available as a wife. Now, only God knows the extent of this man’s confusion and how honestly he has tried to work through the issues. But wouldn’t a Catholic priest have to say to this man, “I am sorry, but you are not properly consulting your conscience. God is clear on this point: Adultery is having sexual intercourse with someone who is not your spouse, and that is precisely what you would be doing.”
Such a man ignoring Church teaching would certainly be welcome to attend Catholic services, but would not be welcome to receive the Eucharist.
Let’s consider another question: “Should I have a baby through in vitro fertilization?” I suspect a Catholic asking the question in the proper fashion — “Would God approve of me having a baby through in vitro fertilization?” — when talking with God in her inner sanctuary, would hear God’s voice say: “You are a Catholic; I have set up the Church to guide you in such decisions; turn to the Church for guidance, and you will be hearing my voice on this matter.”
She must now do what Catholics are obliged to do: “Form” her conscience (Catechism, Nos. 1783-87). Truly forming the conscience involves reading Church documents, seeking clarification on difficult points, and praying that God will lead one to the truth. After all that, suppose she still is not convinced that IVF is moral. Is she free to utilize IVF and still remain a Catholic in good standing?
Only God can know the source of her confusion, but any Catholic priest should tell her she is violating God’s law and would not be free to receive the Eucharist, though she is certainly welcome at church.
Would Father Breen maintain that the above individuals are doing what is right when they follow their “consciences”? Would Father Breen hold that there are any teachings of the Church from which a Catholic is not free to dissent on the basis of conscience? Teachings on racism, greed etc.?
He may respond that different kinds of teaching require different levels of obedience. It is correct that the Church itself teaches that different teachings require different levels of adherence, but all of those listed by Father Breen as nonbinding the Church teaches require “religious assent.”
What should we do to bring lapsed Catholics back to the Church? Father Breen recommends that we turn the Church into a more inviting place, and he believes the Church would be more welcoming were it to become more like Protestant churches which accept contraception, women ministers and married priests.
What will Father Breen provide that these churches don’t? Some even have plush seating and Starbucks coffee. What can compete with that? The sacraments?
Well, the validity of the sacraments is dependent upon a certain structure of the Church that is rooted in the validity of the papacy. But Father Breen is questioning the papacy, and he encourages his flock to do the same. A huge flaw in his proposal is that Protestant churches are rapidly declining in membership, not growing. I suspect their flocks will decline further as those lapsed Catholics who have found their way there eventually cease worshipping altogether.
Let me offer a proposal for winning back lapsed Catholics: something worth coming back to.
Priests should evince a tremendous love for Christ and his Church and the papacy. They should do everything they can to help their congregation fall in love with Christ and his Church; they should encourage them to read Scripture and receive the sacraments; they should find a myriad of ways to help them understand and accept Church teaching on difficult issues and inspire them to live lives of radical Christian service.
These Catholics will then go out into the world as powerhouses of grace and as knowledgeable witnesses to their faith. I suspect both lapsed Catholics and those who are entirely “unchurched” might find the Catholic Church has something to offer them found nowhere else in the world.
Janet E. Smith is the Father Michael J. McGivney Chair of Life Ethics at Sacred Heart Major Seminary in Detroit.
http://www.ncregister.com/register_exclusives/obedience-vs.-conscience?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+NCRegisterDailyBlog+%2540The+Daily+Register%2541#When:23:05:56Z
Thursday, August 5, 2010
Explanation of the Ceremonies of Holy Mass, Part 5: Communion and Dismissal
No one was there when Jesus rose from the dead. But he appeared on the evening of His Resurrection to two disciples walking on the Road to Emmaus. They do not recognize Him until He breaks bread with them. In the Mass, no one sees the Resurrection, even in symbol, for no symbol could ever do it justice. But the priest breaks the consecrated bread so that we may recognize the presence of the Crucified and Risen Christ in the Eucharist as surely as the disciples knew Him in the breaking of the bread. Just as the angel, removes the stone from the tomb, the deacon removes the pall from the chalice. The priest breaks the host into three parts, signifying that Christ was in three parts: His body was in the tomb, His Blood poured out upon the earth, and His soul was freeing the just from hell. The priest places one section of the three into the chalice. Jesus’ Body and Blood are reunited in the Resurrection and this commingling of Body and Blood is the eloquent and simple sign of that Resurrection.
All the while, the choir and people sing, Agnus Dei, Lamb of God, who takes away the sins of the world, have mercy on us. The priest raises the Host, the sacrificed Lamb, and exclaims in the words of John the Baptist when he sees Jesus: Behold the Lamb of God who takes away the sins of the world! The people respond with some of the same words as the Centurion said to Jesus when asking Him to heal his sick child: LORD, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.
The priest consummates the sacrifice by reverently consuming the Host and the Precious Blood, couching that moment of union with his God by preparation and thanksgiving. The sacrifice has been made and consummated. Now the fruits of that sacrifice can be shared with those who have participated in that sacrifice, who have been witnesses to it in faith. The fruits of the sacrifice of redemption are shared in the sacrament of Holy Communion. Baptized faithful who have been taught the faith and are in communion with the Church can approach the altar to commune, become one, with God, through this great sacrament.
The faithful who have mystically participated in the teaching and ministry of Christ in the Liturgy of the Word, in his Passion and Death in the Liturgy of the Eucharist, in his Resurrection through their prayerful and reverent preparation for Communion, now come forward to consummate their union with Christ in the sacrament of Holy Communion. While all of the rites and ceremonies of the Church are now open to all, while all may gaze upon them and participate in them, Holy Communion is not for every one. The Church has always had a strict discipline for who is to be admitted to Holy Communion. Saint Paul admonishes believers, Whoever eats the bread or drinks the cup of the LORD in an unworthy manner will be guilty of profaning he body and blood of the LORD. Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself.
Sacramental communion with God presupposes two things: union with Christ through grace and union with Christ’s Body through the Church. Only baptized and practicing Catholics who are not in the state of mortal sin may approach Communion, and then only if they have been fasting for at least one hour. It is not something to be taken lightly, for it is like passing through fire – a fire which purifies some and makes them shine and which destroys others and compounds their misery.
Just as the priest is consecrated from among men to offer the sacrifice, he is also deputed to administer the sacrament. At ordination his hands are anointed with sacred chrism to set them apart for blessing, consecrating, and administering the mysteries of God. He is the ordinary minister of the Eucharist, and others administer Holy Communion only when licensed by the Bishop to do so in cases where priests are lacking for Communion to be distributed in a timely and reverent manner.
The preferred method for receiving the Host is directly on the tongue. Just as birds open wide their mouths to receive from their mothers all they need to sustain life, the faithful reverently open their mouths and receive the Bread of Life from Christ. For much of history, Christians in the West have received Communion kneeling, that profound symbol of humility and adoration. Where Communion is received standing or in the hand, by the Church’s permission but not by her preference or tradition, care must be taken that no one approaching the sacrament does so out of a sense of right or that it is due to them. We should always approach the altar not like the Pharisee, proudly standing, assured of our own righteousness, but meekly kneeling, beating our breast like the publican, LORD, have mercy on me, a sinner.
When the distribution of Holy Communion is finished, the priest consolidates what is left of the consecrated bread and places it in the tabernacle of the church, that receptacle which recalls the Ark of the Covenant where God’s presence dwelt with the Israelites and in which the Bread of Heaven is kept so that we may visit and adore the LORD’s wondrous presence. The vessels are carefully purified so that not even the slightest particle or drop may remain. The altar is despoiled of the Missal and the sacred vessels, prepared for another celebration of the Divine Sacrifice.
We have seen the true light! We have received the heavenly Spirit! We have found the true Faith! Worshipping the undivided Trinity, who has saved us. The Eastern rites sing this hymn after Holy Communion. Our true faith and worship have brought us to celebrate the mysteries of Christ in the worship of the Trinity. The priest sings a final prayer and then calls down God’s blessing upon us once again through the sign of the life-giving Cross. Recalling the descent of the Holy Spirit upon the Apostles and Mary at Pentecost, the priest in the person of Christ blesses the faithful disciples in the church gathered at the sacred assembly. They have had the Holy Spirit poured out upon them at Holy Mass so that they can go forth from the church into the world, united to Christ by grace to share what they have witnessed and experienced. The deacon sings, The Mass is ended, go in peace, sending forth the baptized faithful into their mission territory, the world. All sing back to him, Thanks be to God, in one simple phrase summing up the nature of the Eucharistic celebration itself: giving thanks to God for His Sacrifice and for giving us the fruits of His Sacrifice in Holy Mass.
The priest gives a final kiss of gratitude to the altar and genuflects before the Holy Presence before he and his ministers return to the sacristy. Going out of the people’s sight, he enters the place where he vested, just as then Christ ascended into heaven, the clouds took him from the sight of those who gazed upon Him. And tomorrow, the whole drama of the LORD’s sacrifice will be repeated once more and God will be glorified as he has been adored through the Mass at every moment every day until the last priest says the last Mass and the LORD comes to proclaim a new heaven and a new earth.
at 12:46 PM
Labels: Fr. Christopher Smith
http://www.chantcafe.com/2010/08/explanation-of-ceremonies-of-holy-mass_02.html
All the while, the choir and people sing, Agnus Dei, Lamb of God, who takes away the sins of the world, have mercy on us. The priest raises the Host, the sacrificed Lamb, and exclaims in the words of John the Baptist when he sees Jesus: Behold the Lamb of God who takes away the sins of the world! The people respond with some of the same words as the Centurion said to Jesus when asking Him to heal his sick child: LORD, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.
The priest consummates the sacrifice by reverently consuming the Host and the Precious Blood, couching that moment of union with his God by preparation and thanksgiving. The sacrifice has been made and consummated. Now the fruits of that sacrifice can be shared with those who have participated in that sacrifice, who have been witnesses to it in faith. The fruits of the sacrifice of redemption are shared in the sacrament of Holy Communion. Baptized faithful who have been taught the faith and are in communion with the Church can approach the altar to commune, become one, with God, through this great sacrament.
The faithful who have mystically participated in the teaching and ministry of Christ in the Liturgy of the Word, in his Passion and Death in the Liturgy of the Eucharist, in his Resurrection through their prayerful and reverent preparation for Communion, now come forward to consummate their union with Christ in the sacrament of Holy Communion. While all of the rites and ceremonies of the Church are now open to all, while all may gaze upon them and participate in them, Holy Communion is not for every one. The Church has always had a strict discipline for who is to be admitted to Holy Communion. Saint Paul admonishes believers, Whoever eats the bread or drinks the cup of the LORD in an unworthy manner will be guilty of profaning he body and blood of the LORD. Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself.
Sacramental communion with God presupposes two things: union with Christ through grace and union with Christ’s Body through the Church. Only baptized and practicing Catholics who are not in the state of mortal sin may approach Communion, and then only if they have been fasting for at least one hour. It is not something to be taken lightly, for it is like passing through fire – a fire which purifies some and makes them shine and which destroys others and compounds their misery.
Just as the priest is consecrated from among men to offer the sacrifice, he is also deputed to administer the sacrament. At ordination his hands are anointed with sacred chrism to set them apart for blessing, consecrating, and administering the mysteries of God. He is the ordinary minister of the Eucharist, and others administer Holy Communion only when licensed by the Bishop to do so in cases where priests are lacking for Communion to be distributed in a timely and reverent manner.
The preferred method for receiving the Host is directly on the tongue. Just as birds open wide their mouths to receive from their mothers all they need to sustain life, the faithful reverently open their mouths and receive the Bread of Life from Christ. For much of history, Christians in the West have received Communion kneeling, that profound symbol of humility and adoration. Where Communion is received standing or in the hand, by the Church’s permission but not by her preference or tradition, care must be taken that no one approaching the sacrament does so out of a sense of right or that it is due to them. We should always approach the altar not like the Pharisee, proudly standing, assured of our own righteousness, but meekly kneeling, beating our breast like the publican, LORD, have mercy on me, a sinner.
When the distribution of Holy Communion is finished, the priest consolidates what is left of the consecrated bread and places it in the tabernacle of the church, that receptacle which recalls the Ark of the Covenant where God’s presence dwelt with the Israelites and in which the Bread of Heaven is kept so that we may visit and adore the LORD’s wondrous presence. The vessels are carefully purified so that not even the slightest particle or drop may remain. The altar is despoiled of the Missal and the sacred vessels, prepared for another celebration of the Divine Sacrifice.
We have seen the true light! We have received the heavenly Spirit! We have found the true Faith! Worshipping the undivided Trinity, who has saved us. The Eastern rites sing this hymn after Holy Communion. Our true faith and worship have brought us to celebrate the mysteries of Christ in the worship of the Trinity. The priest sings a final prayer and then calls down God’s blessing upon us once again through the sign of the life-giving Cross. Recalling the descent of the Holy Spirit upon the Apostles and Mary at Pentecost, the priest in the person of Christ blesses the faithful disciples in the church gathered at the sacred assembly. They have had the Holy Spirit poured out upon them at Holy Mass so that they can go forth from the church into the world, united to Christ by grace to share what they have witnessed and experienced. The deacon sings, The Mass is ended, go in peace, sending forth the baptized faithful into their mission territory, the world. All sing back to him, Thanks be to God, in one simple phrase summing up the nature of the Eucharistic celebration itself: giving thanks to God for His Sacrifice and for giving us the fruits of His Sacrifice in Holy Mass.
The priest gives a final kiss of gratitude to the altar and genuflects before the Holy Presence before he and his ministers return to the sacristy. Going out of the people’s sight, he enters the place where he vested, just as then Christ ascended into heaven, the clouds took him from the sight of those who gazed upon Him. And tomorrow, the whole drama of the LORD’s sacrifice will be repeated once more and God will be glorified as he has been adored through the Mass at every moment every day until the last priest says the last Mass and the LORD comes to proclaim a new heaven and a new earth.
at 12:46 PM
Labels: Fr. Christopher Smith
http://www.chantcafe.com/2010/08/explanation-of-ceremonies-of-holy-mass_02.html
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