.- Beginning December 6, ethereal chant, incense and perhaps even an ostrich-feathered liturgical fan will waft through Holy Family Cathedral in Anchorage, Alaska as the archdiocese prepares for the ancient Dominican rite Mass that will be celebrated in Latin every first Saturday of the month at noon.
The Catholic Anchor reports that the successful emergence of the Dominican rite locally is keeping the tradition alive, and perhaps fueling organic development of the liturgy into the future.
By early 2009, the Anchorage Archdiocese is also hoping to provide regular celebrations of the Tridentine Latin Mass, which was the standard Roman Catholic liturgy before the Second Vatican Council (1962-65).
A question of rites
Within the universal Catholic Church, there are 22 different rites, such as the Roman, Byzantine and Coptic, that incorporate different traditions into the Mass.
When it comes to forms of the Mass, “often we think of the Masses as ‘pre-Vatican II’ and ‘post-Vatican II,’ and it was more complicated than that,” said Father Vincent Kelber — a Dominican priest at Holy Family Cathedral, where he is preparing to celebrate the Dominican rite.
In 1570, the Council of Trent codified the Tridentine Mass as “the Mass for all time,” he explained. It then served as the main form of the Mass for the Latin Church until the Second Vatican Council.
The Council of Trent, however, allowed for the celebration of those rites which, at the time, had been in existence for at least 200 years, Father Kelber said.
That meant the Dominican order and others like the Carthusians, Cistercians and Carmelites could continue celebrating their own rites, alongside the principal Tridentine Mass.
Father Kelber explained that by the 1200s, it was clear that the Dominicans needed a common liturgical expression for the order’s many priests who preached and celebrated Mass in varied communities across Europe. Thus, the Dominican rite was established.
While the Tridentine Mass is sometimes criticized for being antiquated, it is actually pretty new compared to the medieval Dominican rite, noted Father Kelber. The Tridentine is really “the beginning of the modern era,” he said.
At Vatican II, the Tridentine Mass was replaced by the “Novus Ordo” or “new Ordinary of the Mass” as the principal form of the Mass. In that form, which most Catholics are accustomed to today, prayers are said in the local language.
Ancient is new again
Those familiar with the Tridentine Mass will find similarities in the Dominican rite. Both are celebrated in Latin, which for centuries was the sacred liturgical language of the Catholic Church, Father Kelber said.
Additionally, in both the Tridentine and Dominican rites, priests face the same direction as the congregation — toward the altar.
The point is to be “oriented towards the one God,” said Father Kelber. The Eucharist is always central, he added.
Priests also wear special vestments in the Dominican rite, but since the Dominicans “pre-date lace,” explained Father Kelber, they are not as ornate as those in the Tridentine rite.
Catholics may also notice that the Dominican rite contains many signs of reverence, such as bowing, Father Kelber explained.
A penitential prayer, which the priest leads at the start of the Mass, is said before he enters into the sanctuary, “the holy of holies,” Father Kelber said. Also, communicants receive Communion kneeling.
“Every movement in the Mass is purposeful and prayerful; it is embodied worship,” he said.
‘Rite’ for the times
While Vatican II ushered in many needed changes, the continued use of the Dominican rite helped provide stability amid the flux.
“We realize now and Pope Benedict realizes that some of the changes of the Second Vatican Council were good, but some of them were too fast, some weren’t explained, some were poorly implemented and some weren’t according to the documents,” Father Kelber said.
The ancient Masses “helped people to cope,” he added.
As part of the patrimony of the church, the ancient Mass is worth preserving, Father Kelber continued.
“It’s okay to have this kind of diversity,” he said.
Father Kelber said it is especially important to appreciate the “ethos” of a pre-reformation tradition, such as that of the Dominicans.
“There is a lot that the medieval times can offer,” he said. “They weren’t in the dark ages at all. They lived a life that we can see today is something worth emulating in many ways, because it was before the busy-ness of the modern world. They knew what contemplation was, they knew what silence was, and we don’t.”
An ancient rite blooms
In the 1980s interest in the Dominican rite grew among the young friars of the Dominicans’ Western Province, said Father Kelber. Interest “bloomed again in a new way” with friars, such as Father Kelber, who were ordained in the late 1990s and early 21-century.
With no formal training on how to celebrate the ancient Mass, Father Kelber said he read about the Mass and worked with other priests familiar with it.
“Preservation work is personal,” he said. “It has to be handed-down. It can’t be just gotten out of a book.”
Now, given the growing interest in the Dominican rite, the Western and Eastern Provinces of the Dominican order are planning instructive conferences for its friars. The first takes place August 2009 at St. Albert’s priory in Oakland.
Here in Anchorage, with permission from his provincial director and Anchorage Archbishop Roger Schwietz, Father Kelber has been perfecting his practice of the Dominican rite on his days off.
“There are people all over the United States and the world excited about the old rite — excited about Gregorian chant,” he said. “It’s not just one person here saying ‘Well, I miss the old days.’ It’s not just something looking back, but something looking forward and a gift for these crazy times.”
Printed with permission from the Catholic Anchor, newspaper from the Archdiocese of Anchorage, Alaska.
Many Mass-Going Catholics Support the Culture of Death
A recent survey from October 2008, sponsored by the Knights of Columbus and completed by the Marist College Institute for Public Opinion, found that 79% of Catholics who regularly attend Mass are supportive of abortion to some degree, varying from all cases to at least certain cases; this despite the Catholic teaching that the intentional killing of an unborn child by abortion is always evil and that there are no exceptions to this. What these surveys reveal is a fact that many faithful Catholics are already only too aware: that many of their fellow Catholics do not conform to Church teaching and support the culture of death to some degree, be it through contracepting, sterilization, abortion, euthanasia, embryonic stem cell research, IVF, or so on. In looking at the results of these polls, not to mention years of personal experience, the question that comes to mind is this: how can Catholics who are going to Mass every week be living and thinking in such contrast to God's moral laws, as taught by the magisterium of the Church? The pro-life message is certainly “out there” and not unknown, so where is the deficiency that allows such a situation to exist and what can we do to address it? To answer these questions we need to consider the root of the problem and the font of Catholic life.
The Liturgy Is the Source and Summit From Which All Else Flows
The Church teaches us that the sacred liturgy is the centre, or font, from which all else flows within the Church; it refers to it as her source and summit. (Sacrosanctum Concilium para. 10) It is this tenet which allowed Pope Benedict XVI, while still a Cardinal, to note that “the Church stands and falls with the liturgy” for when one understands and accepts the central place which the liturgy holds within the life of the Church and her faithful, this clearly follows and should hopefully help us to appreciate the foundational place and importance of the liturgy in a variety of questions.
Returning to the question at hand then, it would not seem a stretch to suggest that an implication of this very centrality is that the culture of life itself also stands and falls with the liturgy. Why, we shall look at momentarily, but given our understanding that the liturgy is the summit from whence all else flows, and given the consideration of the impoverished, or "falling", state of the liturgy in so many parishes, it should perhaps come as little surprise that there would be a coinciding “falling” of the culture of life – to use the image of Ratzinger.
Putting Our Own House In Order: A More Serious Look at the the Liturgy by the Catholic Pro-life Movement
I would propose, particularly to those actively involved within the pro-life movement (of which all Catholics, clergy, laity, and religious, should consider themselves involved to some extent), that the sacred liturgy needs to be looked at much more seriously as a significant foundation and tool for beginning to build the culture of life among fellow Catholics. Pro-life homilies, pro-life prayer intentions and social activism generally are all important let’s be clear, but they don't address the deeper, foundational problem that lay at the root of this issue; namely, the lack of a sense of God that exists not only within our culture, but even within our parishes. Before we can ever hope to bring about a conversion of the culture to a culture of life – and we are speaking, not merely of the changing of laws, but ultimately of the need for conversion -- we must first put our own house in order. If we understand and accept the teaching of the Church as regards the central importance of the liturgy and its relationship to doctrine, then surely we must neither ignore the fact that deficiencies there will lead to deficiencies elsewhere, nor that it is also an important place to begin to assert the solution.
The Necessity of God-Centred Liturgies: Lex Orandi, Lex Credendi, Lex Vivendi (The law of prayer is the law of belief is the law of living.)
In Evangelium Vitae, John Paul II taught that the root cause of the culture of death is a loss of the sense of God and, in the same vein, one will note that Pope Benedict XVI has been working quite intently to bring back the sense of transcendence and God-centredness within our liturgies; in short, to bring back a sense of God. So it is that a consistent theme emerges and also a consistent recognition of a problem within our churches today. The Holy Father knows well that if God is obscured within the sacred liturgy – the very place that is not only the source and summit of the Church, but also the heart, soul and primary point of contact for the faithful -- then it is likely to follow that God will be absent or obscured in the lives of the faithful as well. Consequently, this lack of sense of the Divine can lead to living a humanistic or self-centred existence which further leads to a lost sense of the sacredness of man; without a Creator, man becomes a mere organism in the vast universe of organisms that can be manipulated and used for any kind of fantasy by anyone who is stronger or more powerful.
It is well known that many parishes today have become more centred upon themselves as a community than being clearly centred upon God – what Ratzinger has called the “self-enclosed circle”. Many parishes are not following the authorized liturgical texts and rubrics -- often out of a misguided sense of "pastoral" creativity, or even simply out of ignorance. Nor do they sufficiently consider (let alone express) those elements which lend a sense of transcendence to the worship of God, particularly as expressed through the medium of beauty. To some these might seem rather unimportant surface considerations, but they are not. The sacred liturgy and doctrine are intertwined and the experiential dimension of the liturgy is a profound moment for catechesis and conversion. Accordingly, when there is problematic approach to the liturgy, and when unauthorized innovations are introduced, there can be a deficiency as well as a coinciding distortion of Catholic belief passed on to the faithful, and further a loss in the power of the liturgy to move the human heart and mind towards God.
By contrast, the sacred liturgy, when celebrated well and focused on God, is where the building of the culture of life begins for within the liturgy one experiences and encounters the perfection of the culture of life from the giver of life Himself, God our Creator. It is through this deep encounter with God in the liturgy that we witness and learn a perfect love that is self-giving and self-sacrificing; from that flows the possibility of conversion of heart and the reciprocal love for God in giving of our lives to Him and His Church just as Christ gave His life for us, a sacrificial reality which is perpetuated upon our altars at every Mass. From that love for God and desire to serve Him naturally flows an ability to better move outside of ourselves and love our neighbour, seeing their lives as inherently of value. Therefore, if we are to build a culture of life within our parishes and serve as leaven for our culture, the sacred liturgy must be oriented to God in all things, both interiorly and exteriorly. The liturgy must be celebrated in accord with the authorized texts and rubrics so that we might avoid obscuring Catholic doctrine or falling into a subjectivist mentality. The ceremonies must be reverent and beautiful, speaking to the worship of the Lord and the sacredness of what occurs, moving and focusing us accordingly. Finally, there should be liturgical catechesis for the faithful to help them to understand the greater meaning, focus and sacrificial reality of the Mass, emphasizing its primary end as the worship of God through the sacrifice of the Cross, including through postures and gestures, signs and symbols.
Pope Benedict XVI Leads by Example
The Pope has consistently written of and witnessed to the importance of both interior and exterior dimensions which orient the sacred liturgy toward God. He has led by example in directing how certain exterior forms contribute to a God-centered liturgy, such as through the “Benedictine altar arrangement” with a central Crucifix; his celebration of Mass ad orientem in the Sistine Chapel; the use of beautiful sacred music and vestments within the liturgy; and finally, by re-introducing kneeling for Holy Communion in his own liturgies. Moreover, the Holy Father has emphasized the importance of interiorly directing our minds and hearts toward God through mystagogical catechesis (meaning the teaching of the mysteries of the Faith) so that we can more fully know God through beauty and the sacred mysteries experienced in the liturgy and further be drawn into a more profound encounter with the Divine which can lead to a deeper conversion.
In Conclusion
To conclude, let us recall the teaching of the Church about the centrality of the liturgy and how all flows from it. Let us also follow the example of the Holy Father in addressing any crisis among Catholics first in looking at the liturgy and never neglecting it as a central part of the solution. Indeed, everything that happens within the sacred liturgy matters and all that is done to lead the faithful closer to God will ultimately work toward building the culture of life, which will necessarily come through, not simply legal means, but conversion of heart and mind to God.
Postscript: Addressing Some Common Objections
As a postscript, it would seem important to address a few common objections that arise whenever there is an attempt to assert the central importance of the liturgy in all its forms and aspects.
One objection is summarized by the sentiment that "all that really matters at Mass is that Our Lord is present in the Eucharist. These other matters are ultimately not of significant importance. They are simply nice-to-have’s or just a matter of taste.” This is a common objection that often comes up from many Catholics, and even some priests, when attempting to explain the importance of the sacred liturgy as though validity, sacramentality or Eucharistic piety is all that is of concern. Obviously they are of concern, but this view is not in accord with the Church's teaching and is based on what Ratzinger has called “abstract sacramental theology” and “reductionism”. Everything in the liturgy matters which is why the Church regulates it accordingly. In that regard, our focus cannot merely be upon validity or receiving and adoring the Blessed Sacrament, it must be deeper, and it must take more serious consideration of the Mass in all its aspects and dimensions and the implication of those aspects and dimensions. The teaching of the Church and the teaching of our Holy Father speak contrary to such an assertion.
A second objection is the suggestion that the liturgy really doesn't affect whether or not Catholics follow the Church's teachings on contraception, abortion, and so forth. This also does not follow, for if, as the Church teaches, the sacred liturgy is the source and the summit, the font, from which everything else flows, this clearly has the implication that what flows from the liturgy will also likely be manifest in the Catholic faithful who are present, for good or for ill. How could it have such importance and influence and not have such effects?
Another objection might be the suggestion that doctrinal catechesis through study, preaching and such methods is far more important in the building the culture of life than what goes on in the sacred liturgy, but this fails to consider some basic realities. First, liturgy and doctrine are inseparable; what goes on in the liturgy is catechetical in itself. It is an experiential form of catechesis, and accordingly, very powerful. Second, the liturgy is the first and primary source of catechesis as it is a living experience of the Catholic faith that draws one into an encounter with God. It is there that most Catholics come into the most prolonged and profound contact with their faith and it is through this means that they are most impacted and potentially moved, making them accordingly more disposed to receive more intellectual forms of catechesis. "By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated. That is why, in the Church's most ancient tradition, the process of Christian formation always had an experiential character."(Sacramentum Caritatis, para. 64)
A final objection might be that good liturgy doesn't guarantee that a Catholic will be pro-life and poor liturgy doesn't mean that a Catholic won't be pro-life. Of course this is true in point of fact, but while it may not be an absolute guarantee, and while exceptions can surely always be found, it does not change the fact of the central importance of the liturgy in Catholic life and faith, nor does it change the teaching of the Church on this matter.
VATICAN CITY, OCT. 14, 2008 (Zenit.org).- The Holy See has approved three alternatives to "Ite, missa est," the final words said by the priest at Mass.Cardinal Francis Arinze, prefect of the Congregation for Divine Worship and the Sacraments, today notified the participants in the synod of bishops on the word of God about the new alternatives. The final message is currently rendered in English: "The Mass is ended, go in peace."
Benedict XVI has approved the alternatives, which were requested at the 2005 synod on the Eucharist to express the missionary spirit that should follow from the celebration of Mass.
According to Cardinal Arinze, the Pope had asked for suggestions to be presented. The congregation received 72, from which they prepared nine proposals. The Holy Father has chosen three.
The alternatives are in the revised third "editio typica" of the Roman Missal, which was printed last week, the cardinal said.
The alternatives are:
--"Ite ad Evangelium Domini nuntiandum"
--"Ite in pace, glorificando vita vestra Dominum"
--"Ite in pace" with "alleluia, alleluia" added during Easter season.
In English, these could be rendered along the lines of "go to announce the Gospel of the Lord"; "go in peace, glorifying the Lord with your lives"; and simply, "go in peace (alleluia, alleluia)."
The original Latin final message, "Ite, missa est," has not been modified.
Eucharistic compendium
Cardinal Arinze also announced that a Eucharistic compendium, also suggested by the '05 synod on the Eucharist, is nearly finished.
The book will define Eucharistic doctrine, benediction, Eucharistic holy hours, adoration, and prayers before and after Mass, he explained.
The cardinal further said that the Holy See, at the request of the Pope and the 2005 synod, is studying the most adequate moment during the Mass for the sign of peace.
The Holy Father indicated that episcopal conferences should consider two options: either before the "Agnus Dei" or after the Prayers of the Faithful. Each bishops' conference is to respond by the end of October, though there is a three-week grace period for late responses. The proposals will then be presented to the Holy Father, who will make a decision on the matter.
Finally, Cardinal Arinze announced that his congregation is preparing a volume with thematic materials for homily, with the aim of assisting and supporting priests throughout the world with their preaching.
Andrea Tornielli today reports that in Il Giornale there is an interview with none other than Msgr. Guido Marini, presently the papal MC. Here is my translation. I will try to dig up the piece in Il Giornale.
Msgr. Marini makes comments about Summorum Pontificum and ad orientem worship.
Today Il Giornale published an interview with [Archbp] Guido Marini, the new Mastor of Ceremonies for Papa Ratzinger, who explained the meaning of some of the Pontiff’s choices, starting with the Cross in the center of the altar. Not all of the conversation I had with Msgr. Marini could be published. I had to cut two important responses, dedicated to the orientation of the altar and the Motu Proprio. Here is the text, which I invite you to read.
For baptisms in the Sistine Chapel Benedict XVI celebrated with his back to the faithful, as before the Council. A fact that created some surprise…
"In circumstances in which the celebration is carried out in the way, we aren’t dealing as much with turning one’s back to the people as, rather, orienting oneself with the faithful toward the Lord. From this point of view "the door isn’t being closed on the faithful", but, "the door is being opened to the assembly, leading it to the Lord. There are certain circumstances in which, because of the artistic conditions of the sacred place and of its special beauty and harmony, it becomes advantageous to celebrate at the old altar, where among other things the exact orientation of the liturgical celebration is preserved. This shouldn’t surprise anyone: it is enough to go into St. Peter’s in the morning and see how many priests are celebrating according to the Ordinary Rite which came out of the post-Conciliar liturgical reform, but on traditional altars and, thus, oriented like that in the Sistine."
Benedict XVI will celebrate a Mass using the old Rite, which he derestricted with the Motu Proprio?
"I don’t know, and I am not in a position to respond. I believe nevertheless that a serene, ecclesial and non-ideological reading of these decisions by the Pontiff is important. The liturgy of the Church, just as with Her whole life, is comprised of continuity: I would speak of a development in continuity. This means that the Church procedes in her journey in history without losing sight of Her own roots and Her own living Tradition: this can require, in some cases, also the recovery of precious and important elements which were lost along the way, forgotten and which the passage of time has made less luminous in their authentic meaning. It seems to me that the Motu Proprio is aiming precisely in this direction: reaffirming with great clarity that in the liturgical life of the Church there is continuity, without rupture.
