DOCSLIB.ORG

Ambrose's Ambroses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ambrose's Ambroses The Great Doctor of the Church had been imparting his blessing AMBROSE’S AMBROSES to passersby since 1895 when the Rev. Edmund Hayes, the pastor of St. Patrick’s Parish in Imogene, Iowa donated the statue. It was Welcome to “Ambrose’s Ambroses,” a self-guided tour of our placed on a pedestal donated by Fr. James Davis who would later campus’s images of its patron saint. Fr. George McDaniel, become Bishop of Davenport and for whom Davis Hall is named. Professor Emeritus of the SAU History Department and author of The statue showed Ambrose with a book in his left hand and holding “A Great and Lasting Beginning: The First 125 Years of St. Ambrose a crozier in his right hand. He was wearing a cope and his miter University” (2006) has provided eloquent historical narratives which were painted a darker color but since no color photograph ex- to offer here a short campus history through these unique monu- ists we don’t know what color it was. The face was heavily bearded ments. This project was created along with the Morrissey Gallery and had a benign, pastoral look. The Catholic Messenger described exhibition “An Iconic Ambrosian: Fr. Edward Catich” (March/ it “a masterpiece of art.” April 2018) for the international conference, “Ambrose of Milan: (Re-) Constructing Community” (April 6-8, 2018) held on the SAU By the mid-1930s it became impossible for St. Ambrose to impart campus and hosted by the Academy for the Study of Saint Ambrose his blessings on passersby because his right hand had mysteriously of Milan (ASSAM). This tour shows the varied appearances of Am- disappeared. The crozier it held had long since been gone and now brose in our campus’ history and represents the many faces of the the hand. For years it was rumored that one alumnus or another Ambrosian community, of the past and the present. While one will had the hand hidden away but no one ever came forth with the appear different than another, at the heart of it, all who stand, live, artifact. By the mid-1980s the statue looked worse for the wear of and work within the ever-expanding walls of SAU are Ambrosian. years. The original paint was gone and any number of coats of white paint had been put on it. Then one November evening in 1985, a Ambrose in front of visitor to campus jumped up to greet the saint with a high-five and Ambrose Hall (first sculpture, accidentally pushed the statue off its pedestal to the sidewalk below. 1895; second and current sculp- As people gathered to look at the statue lying supine on the side- ture, date unknown; plaques by walk, Fr. Drake Shafer, the college chaplain commented, ‘It seems James Anderson, 1986) much like a death in the family. It was part of college life.” In 1963 David Klise, a 1913 St. The head was badly damaged although the face was intact, but it Ambrose Academy graduate, appeared that it could not be repaired. Nevertheless, James Ander- wrote an essay about his student son, a part-time art instructor, took up the task of trying to repair it. days for the alumni publication. Anderson worked through the spring and summer, rebuilt the head, He described a college that was fashioned a right hand to replace the one that had been missing for a small world unto itself. He decades, and bronzed the entire statue. He also made two plaques wrote: “Sandy haired Tom illustrating incidents from the life of St. Ambrose and another of Mitchell kept on mowing the the college seal for the base. The restored statue was put in place grass under the majestic oaks and dedicated at homecoming 1986. In spite of Anderson’s work on the front lawn, stopping the the refurbished statue began to deteriorate and in 1992, it had to be while to light the stub of a pipe. removed. The great Doctor of the Church, St. Ambrose, from his pedestal The replacement was a statue of St. Ambrose that had stood in on the front walk was impart- the chapel since 1976. This one had come from a church in Cleve- ing his blessing to passersby. land, Ohio. According to one story the statue had been offered to Jim Gaffney was hurling curve St. Ambrose as a gift provided we paid the shipping costs. When it balls down on the diamond. arrived, however, grumbling was heard from certain administrators Luigi Ligutti was practicing the when they saw the rather considerable amount the shipper charged English language. Groups sat on to transport the heavy, stone statue. Nevertheless, in 1992 it was benches on the hill. The bell in moved from the entryway of the chapel and put on Fr. Davis’s base. the tower rang out the Angelus. It was slightly shorter than the original and portrayed a different Young men stopped and blessed Ambrose. The original had been pastoral, with Ambrose holding a themselves. And evening came bishop’s crozier in the right and a book in the left. In the new statue, to a spring day at St. Ambrose in Ambrose held a sheaf of papers in his right hand and a book in the Nineteen Hundred Thirteen” left, and instead of imparting a blessing to passersby, he looks out at them with a stern stare. Sharp eyed Ambrosians will notice that this statue has a flat back. Clearly it was meant to be mounted against a wall, not seen in the round as it does on its pedestal in front of This new library was built in Ambrose Hall. 1996. The architect of the library wanted to suggest an Nevertheless, the statue is still a focal point for campus visitors and Italian building as might be seen each spring on graduation day new alumni come to the statue with in Ambrose’s city of Milan. A their families to have one more picture taken to remember their picture was produced of the St. days under the oaks. And surely, as they gather around the statue, Ambrose Basilica in Milan, which the saint it represents blesses them and wishes them well. has an arcaded portico in front of it. It was shown to the architect Ambrose stained glass and the design was changed to inside Lewis Boardroom better reflect the connection (former campus chapel, 1902) between Milan and St. Ambrose University. The latest design The Lewis Boardroom in Am- even incorporated a required, brose Hall, built in 1902, served practical feature for the building. at the outset and for decades The tower on the south side of thereafter as the college chapel. the building is not, as it seems, The stained glass windows were a campanile with bells to call part of the original construction students to study, but rather is a and each was a gift from donors fire escape. commemorating early Ambrosians. (In fact, many parts of the chapel, such as the altars, pews, and more were acquired through The watercolor seen here was produced by SAU’s Fr. Edward donations.). The St. Ambrose window, rendered in opalescent Catich in 1936. It shows the Saint Ambrose Basilica in Milan, glass as was popular at the time, is located on the right side of the which was originally a church built by Ambrose himself and con- south wall. It was given by Mrs. Mary McDonough, the mother of secrated in 386. This 11th/12th century construction stands on the Reverend William McDonough, an 1889 graduate who had died the foundations of the original church. It was this church which in 1899, the first priest alumnus to die. At the time of his death he Ambrose had named for his own internment after death. He got was pastor of the parish in Valley Junction, Iowa, now West Des his wish. His remains, along with those of the two martyrs which Moines. Mrs. McDonough was the first housekeeper at St. Am- he discovered in Milan, Gervasius and Protasius, can be seen today brose and was well-known among the early alumni of St. Ambrose. in the crypt below the altar. On the day of the chapel’s dedication, April 30, Archbishop Although the library does not Joseph Keane of Dubuque preached the sermon, using the rela- have relics of SAU’s patron saint tionship between Ambrose and Augustine, teacher and student, like the basilica in Milan, it does to address the congregation. His words, recorded in the Catholic house historical remnants of the Messenger, pair well with the Ambrose in stained glass, with his Ambrosian past. On the third soft features, book and crozier, and gesture of blessing. Archbish- floor, overlooking the campus, are op Keane explained that Ambrose had taught Augustine, as the the SAU Archives. Next to the Ar- Archbishop was teaching his present congregation, that one must chives is the office of the Academy listen to one’s intellect and to one’s heart, through both of which for the Study of Saint Ambrose one finds wisdom, “Him whom you love, Light of love and Power of of Milan, which contains early Love.” Thus, in that chapel, the students can: printed editions of Ambrose’s works, ancient artifacts, and modern artworks inspired by Ambrose, such as Donna Young’s medallion of “hold silent conversation with God…and ask for the light of love Ambrose holding SAU’s Christ the King chapel, Patricia Beréskin’s and beg St. Ambrose to teach [them] the lesson he taught to Ambrose print, or Chris Mandle’s ASSAM icon, a collage of Catich’s St.
Load more

Recommended publications
  • The African Rite
    250 THE JOURNAL OF THEOLOGICAL STUDIES THE AFRICAN RITE. IT seems to be an accepted opinion with many ritualists that the African Liturgy and other services were akin to those of the Roman rite rather than to the Gallican or Mozarabic services; I need cite only Le Brun (Exposition de la Messe), Palmer ( Ongines Liturgicae), M one (Lateinische und griechz"sche Messen), Mgr Duchesne (On"gines du Culte chr!tien), and Mr C. Atchley (Ordo Romanus Pn"mus). And yet it appears to me that the point has been very inadequately argued. I had hoped for a full discussion of the subject in Dom Cabrol's Dictionnaire d'Archlologie chrltzenne et de Lz"turgze, and I must confess to a feeling of disappointment at finding that the learned author of the articles on Afn"que (Liturgic d') considers that the time is not yet ripe for a settlement of the question. Before applying ourselves to the point at issue it will be necessary to have a clear idea as to what we mean by an ancient rite or liturgy. 'Ve must form some conception of the actual condition of the services as they were used at the time when they flourished, and as they appeared to those who used them. Any conception that we may form will doubtless be imperfect and possibly even partially erroneous (at least in some details); but we cannot advance a step without drawing upon the 'scientific imagination ' so far as to frame a working hypothesis. The first point to be noticed is that there was no conscious division of the worship of Christendom into .different rites.
    [Show full text]
  • The Ambrosian Rite
    Tridentine Community News June 18, 2017 – External Solemnity of Corpus Christi The Ambrosian Rite In both the Masses and the Vespers offered at the conference, there were elements shared with the Byzantine Rite: There were Disclaimer: These are the author’s initial reactions to his first several instances of Kyrie, eleison chanted back and forth. There experience of the Ambrosian Rite Mass and are not meant to be were Dóminus vobíscum’s at unexpected points, such as before authoritative descriptions of the rite. antiphons. Unlike its restrained handling in the Tridentine Mass, the thurible – without a lid – is swung around in an expansive This year’s Sacra Liturgía conference was held in Milan, Italy circular motion, almost like a lasso. June 6-9. As always, it was an informative and uplifting experience. One feels intimately connected to the worldwide Latin Only four priests in the Archdiocese of Milan are familiar with the Mass movement at such an event, being part of an international Traditional Ambrosian Rite. As a result, that version is only crowd with likeminded interests. offered in two locations. Vatican Congregation of Divine Worship Prefect Cardinal Robert The Modern Ambrosian Rite shares many of the characteristics of Sarah once again delivered the keynote address, in which he the traditional version, though the celebrant may face the people. reiterated his recommendation from last year for priests to This rite is the norm in most parishes in Milan. In the Modern celebrate the Ordinary Form of Holy Mass ad oriéntem. This year Ambrosian Mass offered at the conference in the Basilica of St.
    [Show full text]
  • Issue 24 - September 2019
    ARCHDIOCESE OF PORTLAND IN OREGON Divine Worship Newsletter Polish Chapel, National Shrine, DC ISSUE 24 - SEPTEMBER 2019 Welcome to the twenty fourth Monthly Newsletter of the Office of Divine Worship of the Archdiocese of Portland in Oregon. We hope to provide news with regard to liturgical topics and events of interest to those in the Archdiocese who have a pastoral role that involves the Sacred Liturgy. The hope is that the priests of the Archdiocese will take a glance at this newsletter and share it with those in their parishes that are involved or interested in the Sacred Liturgy. This Newsletter is now available through Apple Books and always available in pdf format on the Archdiocesan website. It will also be included in the weekly priests’ mailing. If you would like to be emailed a copy of this newsletter as soon as it is published please send your email address to Anne Marie Van Dyke at [email protected]. Just put DWNL in the subject field and we will add you to the mailing list. All past issues of the DWNL are available on the Divine Worship Webpage and from Apple Books. An index of all the articles in past issues is also available on our webpage. The answer to last month’s competition was: The Church of the Gesu, Rome - the first correct answer was submitted by John Miller of Our Lady of Loreto Parish in Foxfield, CO. If you have a topic that you would like to see explained or addressed in this newsletter please feel free to email this office and we will try to answer your questions and address topics that interest you and others who are concerned with Sacred Liturgy in the Archdiocese.
    [Show full text]
  • Liturgical Diversity in the Catholic Church
    Liturgical Diversity in the Catholic Church At the Basilica of Saints Peter and Paul, we regularly celebrate two forms of the Roman rite, known as the ordinary (or modern) and the extraordinary (or ancient) forms. Beyond the Roman rite, there are other authentic liturgical rites in the Catholic Church. Here are some excerpts from the Catechism of the Catholic Church that validate the diversity in form of the Sacred Liturgy. 1200 From the first community of Jerusalem until the parousia, it is the same Paschal mystery that the Churches of God, faithful to the apostolic faith, celebrate in every place. The mystery celebrated in the liturgy is one, but the forms of its celebration are diverse. 1201 The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. The history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church.[66] 1202 The diverse liturgical traditions have arisen by very reason of the Church's mission. Churches of the same geographical and cultural area came to celebrate the mystery of Christ through particular expressions characterized by the culture: in the tradition of the "deposit of faith,"[67] in liturgical symbolism, in the organization of fraternal communion, in the theological understanding of the mysteries, and in various forms of holiness.
    [Show full text]
  • Ecclesia Dei Michael Davies Has Now Forwarded Us the Presentations Which Are So Far Available and Which Were Made at the Ergife Hotel on Sat
    10th Anniversary Celebrations of Ecclesia Dei Michael Davies has now forwarded us the presentations which are so far available and which were made at the Ergife Hotel on Sat. 24th Oct./98 to some 3000 Traditional Catholics. As an introductory comment on the ecclesiastical talks from the Pope and Cardinal Ratzinger in Rome for the anniversary, Michael Davies writes: " ... When interviewed by our national Catholic weekly The Catholic Herald, I said that [Cardinal Ratzinger's talk at the conference] was the most important statement on the Mass since the promulgation of the 1970 Missal -- and I meant it. You will be amused to know that the reporter then asked "What exactly is the 1970 Missal?" "The Pope's address was very positive when read within the context of Roman politics which very few in the USA understand ... The two key points are that the Pope did not in any way attempt to lecture us or to suggest that we should accept the liturgical reform. He treated all Catholics as equals, referred to legitimate diversity and sensibilities worthy of respect, urged all Catholics to proclaim the Gospel together, and asked the bishops to have "renewed attention to the faithful who are attached to the old rite." The very fact that we were granted an audience was a triumph, and the discourse was far more positive than I had dared to hope. The influentional French daily, _Le Figaro_, described the discourse as "encouraging for traditionalists". A lecture given at the Ergife Palace Hotel, Rome on Saturday 24th October 1998, to an audience of some 3000 traditional Catholics.
    [Show full text]
  • SHORT HISTORY of the ROMAN MASS by Michael Davies
    SHORT HISTORY OF THE ROMAN MASS by Michael Davies Table of Contents: Gradual Development of Ceremonies The End of Persecutions The Gallican Rite The Origins of the Roman Rite and its Liturgical Books The Canon of the Mass Dates from the 4th Century The Reform of St. Gregory the Great Eastern and Gallican Additions to the Roman Rite A Sacred Heritage Since the 6th Century The Reform of Pope St. Pius V Not a New Mass Revisions after 1570 Our Ancient Liturgical Heritage GRADUAL DEVELOPMENT OF CEREMONIES Although there was considerable liturgical uniformity in the first two centuries there was not absolute uniformity. Liturgical books were certainly being used by the middle of the 4th century, and possibly before the end of the third, but the earliest surviving texts date from the seventh century, and musical notation was not used in the west until the ninth century when the melodies of Gregorian chant were codified. The only book known with certainty to have been used until the fourth century was the Bible from which the lessons were read. Psalms and the Lord's Prayer were known by heart, otherwise the prayers were extempore. There was little that could be described as ceremonial in the sense that we use the term today. Things were done as they were done for some practical purpose. The lessons were read in a loud voice from a convenient place where they could be heard, and bread and wine were brought to the altar at the appropriate moment. Everything would evidently have been done with the greatest possible reverence, and gradually and naturally signs of respect emerged, and became established customs, in other words liturgical actions became ritualized.
    [Show full text]
  • St. Ambrose and the Architecture of the Churches of Northern Italy : Ecclesiastical Architecture As a Function of Liturgy
    University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 12-2008 St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy. Sylvia Crenshaw Schneider 1948- University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Recommended Citation Schneider, Sylvia Crenshaw 1948-, "St. Ambrose and the architecture of the churches of northern Italy : ecclesiastical architecture as a function of liturgy." (2008). Electronic Theses and Dissertations. Paper 1275. https://doi.org/10.18297/etd/1275 This Master's Thesis is brought to you for free and open access by ThinkIR: The University of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The University of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B.A., University of Missouri, 1970 A Thesis Submitted to the Faculty of the Graduate School of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts Department of Art History University of Louisville Louisville, Kentucky December 2008 Copyright 2008 by Sylvia A. Schneider All rights reserved ST. AMBROSE AND THE ARCHITECTURE OF THE CHURCHES OF NORTHERN ITALY: ECCLESIASTICAL ARCHITECTURE AS A FUNCTION OF LITURGY By Sylvia Crenshaw Schneider B. A., University of Missouri, 1970 A Thesis Approved on November 22, 2008 By the following Thesis Committee: ____________________________________________ Dr.
    [Show full text]
  • The Renewal of the Ambrosian and the Hispano-Mozarabic Liturgy After the Second Vatican Council
    „Ruch Biblijny i Liturgiczny” 66 (2013) nr 3 REV. TOMASZ BAĆ The Renewal of the Ambrosian and the Hispano-Mozarabic Liturgy after the Second Vatican Council The renewal of the liturgy and its general reform made after the Second Vatican Council generally concerns the Roman Rite, which all instruc- tions of the Constitution on the Sacred Liturgy Sacrosanctum Concilium refer to. The conciliar fathers were well aware of the fact that there is a need for renewing other rites and traditions existing in the Church.1 In the introduction to the first conciliar constitution it was stated that: “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” (Constitution Sacrosanctum Concilium, 4). In the Latin Church, from among many local rites which, throughout centuries and alongside the Roman Rite, served as evidence of the rich- ness of the Christian liturgy, tradition and culture, only two rites were 1 In the context of liturgy renewal after the Second Vatican Council the terms “rite” and “liturgy” may be considered to be synonyms, although their meaning is not, in fact, identical; cf. A. M. Triacca, La Liturgia ambrosiana, [in:] La Liturgia: panorama storico generale, Genova 2002, p. 88 (Anàmnesis, 2).
    [Show full text]
  • Theological Studies Spelling, Abbreviations, and Preferred Usage
    Theological Studies Spelling, Almighty, the Abbreviations, and Preferred Alpha and Omega (Christ) Usage Guide Ambrosian Rite, Missal, chant Revised August 9, 2017 Amendment, First, etc. (For words not covered here, consult CMOS chap. 8. Note that TS favors anamnesis American usage, not British.) anaphora ancient Near East A angel Gabriel, the Angelus a fortiori Anglican Church a posteriori Anglican orders a priori Annunciation, the (feast of) a.m., p.m. annunciation, the (to Mary) Abba (for Jesus’s reference to the Anointed One (Christ) Father) anointing, sacrament of abba, amma ante-Nicene abbey, abbot, abbess anti-Semitism, anti-Semitic AD 68, avoid: use 68 CE or 68 BCE Antichrist ad hoc Antiochene Rite ad hominem antiphon ad limina Antiphonary, the Adoptionism, Adoptionists Apocalypse, the Advent season Apocrypha, apocryphal Advocate, the (Holy Spirit) apologetic African-American (noun & adj.) Apologists (Justin Martyr, etc.) agape apostasy Age of Reason, Enlightenment, etc. apostle Paul, the aggiornamento Apostle to the Gentiles Agnus Dei apostles agony in the garden, the Apostles’ Creed Alexandrine Rite apostolic All Saints Day apostolic blessing All Souls Day apostolic church Alleluia (before the Gospel) apostolic constitution almighty God apostolic exhortation (by a pope) beatific vision Apostolic Fathers Beatitudes, the Apostolic See Being (God) appendixes Beloved Apostle, the archabbot Beloved Disciple, the archangel Michael, the Benediction of the Blessed Sacrament archdiocese Benedictus Archdiocese of Seattle berakah (pl.:
    [Show full text]
  • The Primary Source Materials Used in This Study Are Milanese Antiphoners Dating from Approximately the Twelfth to the Fourteenth Centuries
    Psallendae Mariae: Marian Processional Chants of the Ambrosian Rite by Emilie Bruno A thesis submitted to the Faculty of Graduate and Postdoctoral Studies in partial fulfillment of the requirements for the degree of Master of Arts in Musicology with a Specialization in Medieval Studies © Emilie Bruno, Ottawa, Canada, 2012 ABSTRACT This interdisciplinary study examines a collection of chants intrinsically connected to the larger body of Western Chant: the psallendae. These chants of the Ambrosian rite, the form of Christian worship proper to the archdiocese of Milan, were sung during religious processions. With over 700 psallendae assigned to the Church calendar, this study examines only those assigned to feast days of the Virgin Mary, and in doing so, reveals a rich history of devotion to her. The primary sources examined are thirteenth-century manuscripts and medieval liturgical manuals. The processional chants are subjected to a thorough literary and musical analysis. Rooted in François-Auguste Gevaert's thematic theory, and using tools of reticular and stemmatic analysis, the psallendae are grouped according to melodic profile. Each group is then reduced to a core melodic theme, which, when juxtaposed with the ancient practice of religious processions, makes a compelling argument for the psallendae as among the oldest Christian chants. iii Table of Contents Introduction ............................................................................................................. vii Chapter 1: Source Materials .................................................................................
    [Show full text]
  • Sacred Music Volume 123 Number 4
    Volume 123 No. 4 San Luis Rey, California SACRED MUSIC Volume 123, Number 4, Winter 1996 FROM THE EDITORS 3 An Organic Development REFORMING THE REFORM 5 Reverend Thomas J. Paprocki GREGORIAN CHANT AND EUROPE 10 Dom Herve Courau, O.S.B. MILAN AND THE AMBROSIAN RITE 18 Vincent A. Lenti REVIEWS 25 OPEN FORUM 30 NEWS 32 CONTRIBUTORS 33 EDITORIAL NOTES 33 INDEX TO VOLUME 123 34 SACRED MUSIC Continuation of Caecilia, published by the Society of St. Caecilia since 1874, and The Catholic Choirmaster, published by the Society of St. Gregory of America since 1915. Published quarterly by the Church Music Association of America. Office of Publication: 548 Lafond Avenue, Saint Paul, Minnesota 55103. Editorial Board: Rev. Msgr. Richard J. Schuler, Editor Rev. Ralph S. March, S.O. Cist. Rev. John Buchanan Harold Hughesdon William P. Mahrt Virginia A. Schubert Cal Stepan Rev. Richard M. Hogan Mary Ellen Strapp News: Rev. Msgr. Richard J. Schuler 548 Lafond Avenue, Saint Paul, Minnesota 55103 Music for Review: Paul Salamunovich, 10828 Valley Spring Lane, N. Hollywood, Calif. 91602 Paul Manz, 1700 E. 56th St., Chicago, Illinois 60637 Membership, Circulation and Advertising: 548 Lafond Avenue, Saint Paul, Minnesota 55103 CHURCH MUSIC ASSOCIATION OF AMERICA Officers and Board of Directors President Monsignor Richard J. Schuler Vice-President Gerhard Track General Secretary Virginia A. Schubert Treasurer Donna Welton Directors Rev. Ralph S. March, S.O. Cist. Mrs. Donald G. Vellek William P. Mahrt Rev. Robert A. Skeris Members in the Church Music Association of America includes a sub- scription to SACRED MUSIC. Membership is $20 annually; student membership is $10.00 annually.
    [Show full text]
  • The Resurgence of the Dominican Order the Recipe for Dominican Vocations Success
    Tridentine Community News August 16, 2015 – Twelfth Sunday After Pentecost The Resurgence of the Dominican Order The Recipe for Dominican Vocations Success When one considers the situation of vocations to the priesthood in Enthusiasm for religious traditions is not the sole reason the North America, a few trends are evident: 1) Most dioceses are Dominicans have experienced vocations success. Going hand in severely challenged with relatively few candidates for the hand with that is a contemporary approach to publicity: The diocesan priesthood, insufficient to replace priests who are retiring Dominicans have an extensive promotional program utilizing the and dying. 2) Many old-line religious orders such as the web and social media. For examples of how to “do vocations Redemptorists and the Basilians are struggling to attract new right”, take a look at http://vocations.opeast.org/getting-started/, candidates to their communities. http://opwest.org/, and https://twitter.com/OPVocations. The Dominicans could give lessons on how to convey the appeal of There are some bright spots, however. Many if not most religious traditional practices while still being contemporary in outreach orders and communities of priests devoted to the Latin Mass have and relevant to mainstream Catholic society. No one would more vocations than they can handle. The Priestly Fraternity of St. consider them antiquarians or look askance at their unique habits Peter, the Institute of Christ the King, the Canons Regular of St. after investigating them a little further. John Cantius, and the London, England and Toronto Oratories of St. Philip Neri are examples of such institutions. Consider this one-line vocations solicitation With regards to the diocesan priesthood, the dioceses where from the OPEast faithfulness to Sacred Tradition is embraced and encouraged have vocations site: the least problem attracting vocations.
    [Show full text]