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Articles on this Page
- 03/19/18--08:12: _Instruction Sheet f...
- 03/20/18--03:55: _Guardini's Spirit o...
- 03/20/18--08:03: _Christ Becomes the ...
- 03/20/18--11:35: _Roman Pilgrims at t...
- 03/20/18--13:52: _Fostering Young Voc...
- 03/21/18--06:06: _The Feast of St Ben...
- 03/21/18--20:10: _Passiontide Photopo...
- 03/22/18--05:50: _Triduum and Easter ...
- 03/22/18--13:36: _Follow-Up on Tuesda...
- 03/22/18--16:24: _Passiontide Photopo...
- Expositions on the life and work of Romano Guardini
- The legacy of Guardini and The Spirit of the Liturgy
- The place of Guardini within the twentieth-century Liturgical Movement
- The Spirit of the Liturgy and the Second Vatican Council
- Problematics posed or introduced by The Spirit of the Liturgy
- The relationship between Guardini’s and Ratzinger’s The Spirit of the Liturgy
- Relationships between the following in The Spirit of the Liturgy:
- Nature and grace, or nature and “cultural heritage”/civilization
- The individual and the community, the parish and the universal Church, or more generally the particular and the universal
- Change and stability
- Emotions, the mind, truth, or the will, etc.
- Vertical and horizontal aspects of the liturgy
- Liturgy and the moral life
- The subjective and the objective
- Popular piety/devotions, the spiritual life, and the liturgy
- Lex orandi and lex credendi
- Externality and internality
- Freedom and restraint
- Individual “style” and universality of expression
- The material and the spiritual
- Purpose and meaning
- Beauty, truth, and goodness
- Logos and ethos
- Contemplation and activity
- The role of the following in the liturgy, according to Guardini’s work
- Christ as figure or actor
- “Active participation”
- Sensibilities of the modern man
- Symbolism and typology
- Minimalism or simplicity
- Rubrics and rules
- The problems of aestheticism, moralism, Kantianism, or didacticism vis-à-vis the liturgy
- Reception and application of principles of The Spirit of the Liturgy in the post-modern context, or within Guardini’s own time
- The place of The Spirit of the Liturgy within Guardini’s oeuvre
- Guardini’s liturgical praxis and ars celebrandi
- Guardini’s work with youth
- Liturgy and technology
- 03/20/18--08:03: Christ Becomes the Mystagogical Catechist through the Mass
- 03/20/18--11:35: Roman Pilgrims at the Station Churches (Part 8)
- 03/20/18--13:52: Fostering Young Vocations (Part 7) - Who’s Afraid of the Cassock?
- 03/21/18--06:06: The Feast of St Benedict 2018
- 03/21/18--20:10: Passiontide Photopost 2018 (Part 1)
- 03/22/18--05:50: Triduum and Easter Schedule at St Agnes in St Paul, Minnesota
- 03/22/18--13:36: Follow-Up on Tuesday’s Cassock Post
- 03/22/18--16:24: Passiontide Photopost 2018 (Part 2)
First, the text below, and then an image of a formatted version of it.
Instructions for the distribution of Holy Communion by an assisting priest at the Vetus Ordo
1) Having vested in cassock, surplice, and stole of the day’s color, the minister enters the sanctuary when he hears the celebrant beginning to say “Domine, non sum dignus.... (bell ring)” three times.
2) He kneels at the side of the altar during the servers’ Confiteor and the celebrant’s “Ecce agnus Dei,” and stands afterwards.
3) The minister receives the ciborium from the altar and proceeds to the communicants. (If the ciborium is in the tabernacle, he goes to the tabernacle, opens it, genuflects, and closes it without locking it; he genuflects again after opening the ciborium on the altar.)
4) The minister says, while making the sign of the cross with the host, “Corpus + Domini Nostri Iesu Christi [nodding his head at the Holy Name, and placing the Host on the tongue of the communicant] custodiat animam tuam in vitam aeternam. Amen.”
a) The priest should not go to the communicants without the server.
b) The whole formula should be pronounced for each communicant.
c) Communion must be received on the tongue and kneeling.
d) Formal blessings to non-communicants are not permitted by the liturgical books of 1962, and sacred ministers exercising their ministry at the Usus Antiquior are bound, as per Universae Ecclesiae 28, and Sacrosanctum Consilium 22§3, not to import extraneous blessings.
5) When all communicants have received Our Lord, the minister, taking care to keep his thumb and forefinger together, takes the paten from the server and ascends to the altar by the front steps, and places the paten on the corporal, leaving it there for the celebrant to purify.
6) He returns the ciborium to the tabernacle, taking care to keep thumb and forefinger together; opens the tabernacle; puts the ciborium into the tabernacle; genuflects; and closes the tabernacle.
7) After closing the tabernacle, the assistant priest washes his fingers with the water in the ablution cup (a small bowl-like container placed to the side of the tabernacle). He dips his thumb and index finger into the water and wipes his fingers on the accompanying purificator before returning to the sacristy.
 “Not. 1 Ne sacerdos praecipitanter S. Communionem distribuat, est enim ministerium sanctissimum, omnique possibili attentione et devotione pertractandum.” Sacrae liturgiae praxis juxta ritum romanum v.1. 272.
 “Not. 8 Non obstante magno communicantium numero, ad quemque illorum integra forma pronuntianda est, et crux cum S. Hostia exacte et reverenter formanda non autem praeceps manuum gesticulatio, ut distributio acceleretur.” Sacrae liturgiae praxis juxta ritum romanum v.1. 272.
 “Praeterea, cum sane de lege speciali agitur, quoad materiam propriam, Litterae Apostolicae Summorum Pontificum derogant omnibus legibus liturgicis, sacrorum rituum propriis, exinde ab anno 1962 promulgatis, et cum rubricis librorum liturgicorum anni 1962 non congruentibus.” UE §28.
 “Quapropter nemo omnino alius, etiamsi sit sacerdos, quidquam proprio Marte in Liturgia addat, demat, aut mutet.” SC Normae Generales 22 § 3. RS 186 :“Quisque enim semper meminerit se esse sacrae Liturgiae servitorem.” Missale Romanum, Institutio Generalis, n. 24. Cf. also the ceremonies for coram Sanctissimo, which praxis demonstrates that, in the presence of the Blessed Sacrament, blessings are not imparted other than that of the prescribed Benediction with the Blessed Sacrament. It is the general rule that priests do not give blessings before the Eucharist when our Lord is not residing within the tabernacle – whether these be blessings of the incense, or of people, etc.
Call for Papers
Centenary of the Publication of
The Spirit of the Liturgy by Romano Guardini
September 27–29, 2018
Cathedral of St. Mary
A touchstone of the twentieth-century Liturgical Movement, Romano Guardini’s Spirit of the Liturgy marks its centennial year of publication in 2018. For the occa
Other proposals will be considered, but primary consideration will be given to proposals that are related to the conference theme.
Paper proposals of approximately 250 words should be emailed to Jennifer.Donelson@archny.org or mailed to Jennifer Donelson, 201 Seminary Avenue, Yonkers, NY 10704. Proposals must be received by Friday, May 4, 2018.
Presentations will be 45 minutes in length, followed by 15 minutes of discussion. Papers presented will be considered for publication in the SCL’s journal Antiphon: A Journal for Liturgical Renewal. Presenters must register for the full conference and will be responsible for their own expenses.
Book review: A Devotional Journey into the Mass - How Mass Can Become A Time of Grace, Nourishment, and Devotion, by Christopher Carstens (pub. Sophia Institute Press).
Educating in Christ.
By emphasizing the sacramental nature of the Mass so profoundly and in such simple and clear language, and by showing its deep connection to Scripture and salvation history, it is, in my opinion, a foundational text for an approach to mystagogical catechesis that could reap rewards for a lifetime.
I appreciated particularly, for example, his emphasis also on lectio divina as a preparation for the Scripture that is proclaimed in the readings at Mass. Firstly, he de-mystifies it with simple and clear instructions on the method. Secondly, and just as importantly, he highlights how this exercise in meditation and contemplative prayer is consummated in the worship of God. It is not a higher activity, but one which, like all other activities that are not liturgical, derives its power and effectiveness from the liturgy, and so, in turn, leads us back to it for its consummation. To help us, Carstens explains beautifully how our personal pilgrimages are a participation in that which takes place in the story of salvation history, running through Old and New Testaments. This is a useful point for the evangelization of New-Agers and non-Christians who are looking to Eastern religions in a search for mystery. I would say that their desire to meditate is good, but will be even more powerful and effective if transformed to be harmony with its true place in the spiritual life.
I was gratified to read how strongly he makes the point that this is not just about the words. All art and even the architecture of the church building must reveal these universal truths in such a way that they are communicated to each person, and so act as clear perceptible signposts that direct us on our way. To the degree that we respond to what is offered, we can ourselves be formed as artists who then fashion our very lives to the template of the Paschal Mystery.
To take one example of how images can support this: some will remember my discussion on why the image of the three children in the fiery furnace in the book of Daniel is important for Christians. Through this book, Carstens enriched my own understanding and appreciation of this image even further with his detailed discussion of the Scriptural account of this episode, and its importance to the Mass. As he tells us, “its message, as well as its central text (Daniel 3, 39-40), is present at every Mass during the preparation of the altar and its gifts. This is truly right and just because the three youths exemplify the only true way for the Church to prepare for the Eucharistic sacrifice.”
I enjoyed the following passage about the priesthood. “There are a few words that the Roman Rite uses to describe its priests and one of them is pontifex. In Latin the noun pons means bridge... and -fex is the foundation of today’s word factory, the place where things are built. Put the two words together - pontifex - and you get bridge-builder, which is precisely what a priest is; his role is to bridge the divide between God and man and pass over from earthly woes to heavenly blessings. Christ is the Pontifex Maximus. Even though he does not need our assistance in his saving work, He makes us sharers in His priesthood at baptism, empowering us to build the Paschal bridge with Him during the Eucharistic prayer.”
My hope is to be formed as one of many such supernatural bridge-builders who are capable of forming an edifice that spans the divide between the liturgy and the culture of faith, and then, between the culture of faith and the wider culture; and further, that the cuture of faith can become a channel of divine beauty, bringing it from its source out into world, so that grace might be reflected in all human activity and every artefact that results from it. However, none of us can play a part in this if we don’t first come in from the dark, and “pass over”, so to speak, that bridge called the “Paschal mystery“ which connects us to the wellspring of grace and beauty, Christ present in the Eucharist.
Order the book here.
Christopher Carstens is the editor of the Adoremus Bulletin and one of the Liturgy Guys (along with Denis McNamara and Jesse Weiler) who create regular podcasts for the Liturgical Institute at Mundelein. He is also on the faculty of Pontifex University, for whom he has created an online class on the meaning of the Mass as part of the Master of Sacred Arts program.
the traditional founder of the Carmelites.
Pope St Damasus I (366-84, feast on December 11), containing the relics of his skull, is placed in the middle. This is a particularly appropriate choice, since he was a great promoter of devotion to the Saints and the cult of the relics, particularly those of the Roman martyrs. Within many catacombs, he rearranged the spaces around the tombs of the martyrs to make it easier for pilgrims to find and visit them, and decorated the tombs themselves with elaborately carved inscriptions written by himself in classical poetic meter. For this reason, he is honored as the patron saint of archeologists.
this article from August of last year on Riposte Catholique, Carcassonne currently has no seminarians, Perpignan has three, and Nimes two. Montpellier has 14 according to its own website, which Riposte Catholique reports makes for an increase since 2010 (Deo gratias!)
There is nothing wrong with a priest hanging out with the Young People™ and appearing in the occasional selfie, but that is not what it means to be a priest. On the website of the diocese of Perpignan, the slogan in the video “Aidez-nous à transmettre - help us to hand down” (hmmm... is there another word for that?) is elaborated with some other verbs: “help us to share, preserve, support celebrate.” Only one of these, the last, expresses what is means to be a priest. A priest is a leitourgos first and foremost, one who celebrates and offers a service on behalf of the people which they cannot celebrate and offer by themselves. He and he alone is the Pontifex, “the maker of the bridge” that unites Heaven to earth. If, as this rather sad little episode seems to indicate, a diocese becomes not merely reluctant to show a priest as a priest, but positively embarrassed by the idea, it should at least be honest and admit that the money collected in its fundraising appeal will be used to pay the lawyers who handle its receivership. But perhaps they realize that “Aidez-nous à disparaître” somehow lacks appeal...
I bring this item to the attention of our predominantly American readers not to depress you, but as a reminder of two things. First, as we come to the holiest days of the year, remember to pray for the Church throughout the entire world, for the places where the Faith is languishing as well as those where it is flourishing, and especially for those where it is persecuted. Second, remember that despite everything, much progress has been made towards better days, and will continue to be made. Back in the madness of the ’70s and ’80s, (and yes, well into the ’90s ... and yes, even beyond that), a cassock could well mark an American seminarian out for mistreatment or expulsion. In many places (not enough, but many) they are no longer the least bit controversial. I know of one congregation whose members 20 years were never seen in a cassock outside the most strictly formal occasions. A few years ago, the novices of that same congregation asked if they could wear the cassock for their first profession ceremony; not only was this permitted, it wasn’t even debated.
And finally, a reminder of what the sanity to which the Church will eventually return looks like. Tradition will always be for the young!
|Courtesy of the Regina Pacis Chaplaincy|
|The first two pages of the Rule of St Benedict, with the Prologue to be read on March 21st, from a Cistercian Martyrology printed at Paris in 1689.|
(Thanks for Mr Tim Clark for permission to reproduce this joke, which is just a joke; Mr Clark is himself a Browns’ fan, as was my father all his life!)
The chapel of St Joseph before veiling...