Monday, January 31, 2011
Friday, January 28, 2011
Thursday, January 27, 2011
Wednesday, January 26, 2011
Tuesday, January 25, 2011
The implementation of the new English translation of the Roman Missal is "a perfect moment in the life of the Church for a new 'eucharistic catechesis.'" So said Denver Auxiliary Bishop James D. Conley in a talk to choir members and church musicians at a Colorado parish last fall. Next month's edition of the Adoremus Bulletin includes text from the bishop's message. Here is an excerpt:
We believe in a God who is transcendent. Yet through the pure gift of His grace, this God has humbled Himself to share in our humanity, so that we might share in His divinity. This is what is going on in the offering of the Mass. The mission of Christ’s incarnation continues in every celebration of the sacred liturgy. In the Mass, God stoops down to lift us up to His level. He makes it possible for us, though we are but creatures, to sing and worship with the angels, in praise of our Creator.
A lot of the liturgical renewal since the Council has got this dynamic exactly backwards. And that’s because a lot of the so-called renewal started from exactly the wrong place.
Pope Benedict XVI has described the problem this way. He has said that too many people interpreted Vatican II with a “hermeneutic of discontinuity and rupture”. Now “hermeneutic” is a big word that means “way of interpreting”. What the pope is saying is that some people interpreted Vatican II as a decisive break — a rupture and rejection of all that had gone before in the Church. I remember in the 1980s when I was in the seminary some of my professors would refer to the “pre-Vatican II” Church and the “post-Vatican II” Church as if these were two totally different Churches.
In reality, the right way to understand the Council is with a “hermeneutic of continuity”. In other words, we should interpret the Council’s reforms not as a break with the past, but as a natural, organic and integral development of the tradition that has been handed down to us from the apostles.
I say all of this by way of background and context. Because I believe that in this new edition of the Missal, the Church is trying to reassert the continuity of the Novus Ordo with the ancient liturgy of the Church.
In particular, I see in the changes a real effort to restore the transcendent dimension of the liturgy and to reassert the proper balance between God’s transcendence and His immanence — so that the Mass always reveals and makes real our communion and intimacy with God.
Click HERE to read the bishop's entire address.
Monday, January 24, 2011
Or, if you prefer, a nifty cheat sheet for those trying to get the hang of saying "Lord, I am not worthy that you should enter under my roof," and other Mass changes that are coming Nov. 27.
I confess to almighty God
and to you, my brothers and sisters,
that I have greatly sinned
in my thoughts and in my words,
in what I have done
and in what I have failed to do,
through my fault,
through my fault,
through my most grievous fault;
therefore I ask blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.
Friday, January 21, 2011
Kauffman and Gokelman are well-known liturgical composers, and the spotlight will be a tremendous opportunity for those attending the conference to speak with them, said Karin Hurley, core program committee chairperson for the Southwest Liturgical Conference.
The "Mass of Renewal" will be published as part of the music resources that will accompany the changes to the Roman Missal, which will be implemented the first Sunday of Advent.
The spotlight will be "almost like a musical short course to us," allowing the composers to teach the music, which is both prayerful and spiritual, Hurley said. "I think the people that attend will come away from it filled … with the Holy Spirit."
Click HERE to read more about the liturgical conference. Listen to a sampling of the Mass of Renewal below:
Most Catholics in the English-speaking world have at least an inkling that the Gloria, the Nicene Creed and other parts of the Mass will be changing beginning Nov. 27, but do they know why?
OSV recently released a pamphlet, "Why Is the Translation of the Mass Changing?" to explain why some of the words that are said in Mass are changing.
The pamphlet, which was written by Joseph D. White, Ph.D., also gives a brief history of the Mass in English and tells Catholics exactly what is changing.
For ordering information, click HERE.
Wednesday, January 19, 2011
My intention was to create a dignified setting that was not too long, would not become tiresome over the years, yet was easy enough for an average congregation to sing well.Check it out:
Tuesday, January 18, 2011
The bishops’ conference said it would be introduced into parishes three months before the new Missal is published in Advent and would thus provide an opportunity for “in-depth catechesis on the Eucharist and renewed devotion in the manner of its celebration.”
Monday, January 17, 2011
Friday, January 14, 2011
Background on the changes in the Roman MissalExplanations of why the changes are taking placeIn-depth look at specific texts that are changing in the Mass
Thursday, January 13, 2011
For the last 40 years or so, Catholics have become accustomed to express their belief in the sameness of the Father and the Son by the expression, "one in Being with the Father." This translation came about because certain experts had opined that a literal translation of the Latin term "consubstanialem," that is, consubstanital, would be too unfamiliar to the everyday churchgoer.
However, the expression "one in Being with the Father" does not translate "consubstantialem." The expression is too vague. Since God creates and sustains all that exists, everything in some sense can be said to be one in being with God. Not that everything is the divine nature but that everything outside of God remains dependent on the divine nature for its borrowed existence. The sameness that the Eternal Son enjoys with the Father is not like that. Instead, this sameness arises from the specific substance or nature of the Godhead. Catholic faith holds that each of the three Divine Persons share one and the same divine nature or substance. Just as the mystery of the Blessed Trinity stands at the heart of our belief, so also it grounds our salvation.
The Greek expression adopted at the Council of Nicaea is "homoousious," which is translated into English as "con-substantial." The Eternal Son, who was born of the Virgin Mary, is neither "like" the Father nor "practically the same substance" as the Father. The Eternal Son enjoys the very same substance as the Father. The Son possesses fully the Godhead of the Father. So today, the Church again confesses in the English rendition of the Creed that Jesus Christ is "consubstantial with the Father."
Click HERE to read Father Cessario's entire column.
Wednesday, January 12, 2011
Tuesday, January 11, 2011
“Things we see in the Mass are going to be changed, the words are going to be different,” said Bishop Nickless talking about changes to the Roman Missal. “It gives every bishop, every priest a chance to re-educate the faithful in all aspects of the Mass. I think the new translation is going to be a help to us to try to get back some of the dignity, the solemnity and the nobility of the Mass that we have lost.”Read the entire story here.
Monday, January 10, 2011
According to an article in The Catholic Key, the commission head, Deacon Ralph Wehner, director of the diocesan Office of Sacred Worship:
"said the commission will assess needs throughout the diocese on the implementation of the Missal and recommend solutions. The commission will also review resources on the implementation and recommend which ones will be the most useful to parishes."
For more, and for a list of the members of and consultors to the commission, read it all here.
The priest is Msgr. James P. Moroney, rector of the Cathedral Church of St. Paul in Worcester, who also serves as executive secretary of the Vox Clara Committee, which was created by the Vatican in 2002 to guide the translation of the Missal and other liturgical texts into English.