Issue 1 – October 2017
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The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F
Valparaiso University ValpoScholar Institute of Liturgical Studies Occasional Papers Institute of Liturgical Studies 2017 The weT ntieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin S.J. Boston College School of Theology & Ministry, [email protected] Follow this and additional works at: http://scholar.valpo.edu/ils_papers Part of the Catholic Studies Commons, and the Liturgy and Worship Commons Recommended Citation Baldovin, John F. S.J., "The wT entieth Century Reform of the Liturgy: Outcomes and Prospects" (2017). Institute of Liturgical Studies Occasional Papers. 126. http://scholar.valpo.edu/ils_papers/126 This Conference Proceeding is brought to you for free and open access by the Institute of Liturgical Studies at ValpoScholar. It has been accepted for inclusion in Institute of Liturgical Studies Occasional Papers by an authorized administrator of ValpoScholar. For more information, please contact a ValpoScholar staff member at [email protected]. The Twentieth Century Reform of the Liturgy: Outcomes and Prospects John F. Baldovin, S.J. Boston College School of Theology & Ministry Introduction Metanoiete. From the very first word of Jesus recorded in the Gospel of Mark reform and renewal have been an essential feature of Christian life and thought – just as they were critical to the message of the prophets of ancient Israel. The preaching of the Gospel presumes at least some openness to change, to acting differently and to thinking about things differently. This process has been repeated over and over again over the centuries. This insight forms the backbone of Gerhard Ladner’s classic work The Idea of Reform, where renovatio and reformatio are constants throughout Christian history.1 All of the great reform movements in the past twenty centuries have been in response to both changing cultural and societal circumstances (like the adaptation of Christianity north of the Alps) and the failure of Christians individually and communally to live up to the demands of the Gospel. -
Issue 16 - January 2019
ARCHDIOCESE OF PORTLAND IN OREGON DivineBirth of ChristWorship - Giotto Newsletter From the West Window of Chartres Cathedral ISSUE 16 - JANUARY 2019 Welcome to the sixteenth 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 interested in the Sacred Liturgy. This Newsletter is now available through Apple in the iBooks Store 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 in the iBooks Store. The answer to last month’s competition was St. Paul Outside the Walls - the first correct answer was submitted by Nichlas Schaal of St. Anthony Parish in Tigard. 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 treat topics that interest you and perhaps others who are concerned with Sacred Liturgy in the Archdiocese. -
Would You Kiss the Leper Clean?
SIXTH SUNDAY IN ORDINARY TIME FEBRUARY 11, 2018 WouldWould YouYou kisskiss thethe LeperLeper Clean?Clean? FROM FATHER PHIL My Dear Parishioners and Visitors, “Will you kiss the leper clean and do such as this unseen, and admit to what I mean in you and you in me?” hese are the words from the third verse of Fr. John Bell’s hymn, The Summons. This verse, in particular, brings me close to tears each time it is sung. What a beautiful depiction of a love that knows no bounds. In Zeffirelli’s film Brother Sun, TSister Moon , during the early stages of St. Francis of Assisi’s total con- version to God, we see Clare sharing bread with the outcast lepers of As- sisi, St. Francis is appalled and turns away. As his transformation under God’s grace takes place, he himself is able to witness in similar and ex- traordinary ways God’s love. Wednesday marks the beginning of Lent, culminating at Easter, the greatest, most wondrous and permanent change the world has known. I hope that we, like St. Francis and Clare under the grace of God, as indi- viduals and a community will dare to receive the love that is offered by God and share it unashamedly. Pray about celebrating Reconciliation during Lent. If you do not usually frequent this sacrament, as a family, create time in your home for prayer together, not forgetting that silence shared (small doses at first) has the potential for touching and changing hearts. If you are able to attend mass an extra time, try it. -
THE CATHOLIC UNIVERSITY of AMERICA the Missa Chrismatis: a Liturgical Theology a DISSERTATION Submitted to the Faculty of the S
THE CATHOLIC UNIVERSITY OF AMERICA The Missa Chrismatis: A Liturgical Theology A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Sacred Theology © Copyright All rights reserved By Seth Nater Arwo-Doqu Washington, DC 2013 The Missa Chrismatis: A Liturgical Theology Seth Nater Arwo-Doqu, S.T.D. Director: Kevin W. Irwin, S.T.D. The Missa Chrismatis (“Chrism Mass”), the annual ritual Mass that celebrates the blessing of the sacramental oils ordinarily held on Holy Thursday morning, was revised in accordance with the decrees of Vatican II and promulgated by the authority of Pope Paul VI and inserted in the newly promulgated Missale Romanum in 1970. Also revised, in tandem with the Missa Chrismatis, is the Ordo Benedicendi Oleum Catechumenorum et Infirmorum et Conficiendi Chrisma (Ordo), and promulgated editio typica on December 3, 1970. Based upon the scholarly consensus of liturgical theologians that liturgical events are acts of theology, this study seeks to delineate the liturgical theology of the Missa Chrismatis by applying the method of liturgical theology proposed by Kevin Irwin in Context and Text. A critical study of the prayers, both ancient and new, for the consecration of Chrism and the blessing of the oils of the sick and of catechumens reveals rich theological data. In general it can be said that the fundamental theological principle of the Missa Chrismatis is initiatory and consecratory. The study delves into the history of the chrismal liturgy from its earliest foundations as a Mass in the Gelasianum Vetus, including the chrismal consecration and blessing of the oils during the missa in cena domini, recorded in the Hadrianum, Ordines Romani, and Pontificales Romani of the Middle Ages, through the reforms of 1955-56, 1965 and, finally, 1970. -
Roman Catholic Liturgical Renewal Forty-Five Years After Sacrosanctum Concilium: an Assessment KEITH F
Roman Catholic Liturgical Renewal Forty-Five Years after Sacrosanctum Concilium: An Assessment KEITH F. PECKLERS, S.J. Next December 4 will mark the forty-fifth anniversary of the promulgation of the Second Vatican Council’s Constitution on the Liturgy, Sacrosanctum Concilium, which the Council bishops approved with an astounding majority: 2,147 in favor and 4 opposed. The Constitution was solemnly approved by Pope Paul VI—the first decree to be promulgated by the Ecumenical Council. Vatican II was well aware of change in the world—probably more so than any of the twenty ecumenical councils that preceded it.1 It had emerged within the complex social context of the Cuban missile crisis, a rise in Communism, and military dictatorships in various corners of the globe. President John F. Kennedy had been assassinated only twelve days prior to the promulgation of Sacrosanctum Concilium.2 Despite those global crises, however, the Council generally viewed the world positively, and with a certain degree of optimism. The credibility of the Church’s message would necessarily depend on its capacity to reach far beyond the confines of the Catholic ghetto into the marketplace, into non-Christian and, indeed, non-religious spheres.3 It is important that the liturgical reforms be examined within such a framework. The extraordinary unanimity in the final vote on the Constitution on the Liturgy was the fruit of the fifty-year liturgical movement that had preceded the Council. The movement was successful because it did not grow in isolation but rather in tandem with church renewal promoted by the biblical, patristic, and ecumenical movements in that same historical period. -
Volume XLIX October 2013 Archbishop of New Orleans Daniel N
Members Most Rev. Gregory M. Aymond, Chair Volume XLIX October 2013 Archbishop of New Orleans Daniel N. Cardinal DiNardo, Chair–Elect 2013 National Meeting of Diocesan Liturgical Commissions Archbishop of Galveston–Houston Francis E. Cardinal George, O.M.I. Archbishop of Chicago The 2013 National Meeting of Diocesan Liturgical Commissions—co-sponsored by Justin F. Cardinal Rigali the USCCB Committee on Divine Worship and the Federation of Diocesan Liturgical Archbishop Emer. of Philadelphia Commissions (FDLC)—took place in Erie, Pennsylvania from October 8-11. 138 Most Rev. Edward K. Braxton Bishop of Belleville Diocesan liturgists plus 50 additional study day participants considered the topic “The Most Rev. Octavio Cisneros Christian Mystery and the Enduring Value of Sacrosanctum Concilium” with the Auxiliary Bishop of Brooklyn Most Rev. Daniel E. Flores assistance of major presentations by Archbishop Piero Marini, Sr. Dianne Bergant, Bishop of Brownsville CSA, and Archbishop Samuel J. Aquila of Denver. At the opening of the meeting on Most Rev. Ronald P. Herzog Tuesday, October 8, Msgr. John Burton, Chairman of the Board of Directors, officially Bishop of Alexandria in Louisiana Most Rev. Arthur J. Serratelli welcomed the FDLC’s new Executive Director, Mrs. Rita Thiron. During the course Bishop of Paterson of the business sessions, the delegates at the National Meeting received reports on the Most Rev. Daniel E. Thomas reorganization of the FDLC as it looks to the future. Auxiliary Bishop of Philadelphia Consultants The Study Day consisted of three major addresses. Archbishop Marini, President of Most Rev. David A. Zubik the Pontifical Committee for International Eucharistic Congresses and Master of Bishop of Pittsburgh Rev. -
The Holy See
The Holy See ADDRESS OF HIS HOLINESS POPE FRANCIS TO PARTICIPANTS IN THE PLENARY ASSEMBLY OF THE PONTIFICAL COMMITTEE FOR INTERNATIONAL EUCHARISTIC CONGRESSES Consistory Hall Saturday, 10 November 2018 [Multimedia] Your Eminences, Dear Brother Bishops and Priests, Dear Brothers and Sisters, I am pleased to meet you at the conclusion of the work of your Assembly, and I thank Archbishop Piero Marini for his kind words. I greet the National Delegates designated by the Episcopal Conferences, and especially the Delegation of the Hungarian Committee led by Cardinal Peter Erdő, Archbishop of Budapest, where the next International Eucharistic Congress will be held in 2020. This event will be celebrated against the backdrop of a great European city, in which Christian communities await a new evangelization capable of meeting the challenges of secularized modernity and a globalization that risks eliminating the unique features of a rich and variegated history. This raises a fundamental question. What does it mean to celebrate a Eucharistic Congress in the modern and multicultural city, where the Gospel and the forms of religious affiliation have become marginal? It means cooperating with God’s grace in order to spread, through prayer and activity, a “Eucharistic culture” – in other words a way of thinking and working grounded in the Sacrament yet perceptible also beyond the limits of the Church community. In a Europe afflicted by indifference and swept by divisions and forms of rejection, Christians renew before everyone, Sunday after Sunday, the simple and powerful gesture of their faith: they gather in the Lord’s name and acknowledge that they are brothers and sisters. -
Traditional Latin Mass (TLM), Otherwise Known As the Extraordinary Form, Can Seem Confusing, Uncomfortable, and Even Off-Putting to Some
For many who have grown up in the years following the liturgical changes that followed the Second Vatican Council, the Traditional Latin Mass (TLM), otherwise known as the Extraordinary Form, can seem confusing, uncomfortable, and even off-putting to some. What I hope to do in a series of short columns in the bulletin is to explain the mass, step by step, so that if nothing else, our knowledge of the other half of the Roman Rite of which we are all a part, will increase. Also, it must be stated clearly that I, in no way, place the Extraordinary Form above the Ordinary or vice versa. Both forms of the Roman Rite are valid, beautiful celebrations of the liturgy and as such deserve the support and understanding of all who practice the Roman Rite of the Catholic Church. Before I begin with the actual parts of the mass, there are a few overarching details to cover. The reason the priest faces the same direction as the people when offering the mass is because he is offering the sacrifice on behalf of the congregation. He, as the shepherd, standing in persona Christi (in the person of Christ) leads the congregation towards God and towards heaven. Also, it’s important to note that a vast majority of what is said by the priest is directed towards God, not towards us. When the priest does address us, he turns around to face us. Another thing to point out is that the responses are always done by the server. If there is no server, the priest will say the responses himself. -
The Sanctuary and the Altar
THE SANCTUARY AND THE ALTAR GLOSSARY OF TERMS ALTAR CANOPY Required by liturgical law to cover at least the altar and predella (to denote the dignity of the altar and the priest, which represent) there are several names that refer to distinct types: • Baldacino (baldachinum and in English, baldaquin): a canopy made of textile suspended from the ceiling. The word comes from the Italian word for “Baghdad” where the type of textile (made from silk woof and metallic warp) once came from This term is often mistakenly used in reference to a ciborium or civory. • Ciborium, civory: a canopy borne by columns. • Tester: a canopy suspended from the ceiling, or even attached directly to the ceiling. This is a particular favorite of English- style churches AMBO A pulpit-like lectern, from which the Epistle and Gospel were once read. Some churches had two, located on either side of the sanctuary, while other churches had only one. Often the ambo(s) was located on the rood screen and had to be ascended by a stairway, whence came the name, Gradual (steps) referring to the proper chanted before the Gospel, for it would be chanted while the deacon (often with the subdeacon, thurifer and acolytes) would ascend the steps while it was sung. St. Clement’s Basilica in Rome still has matching ambos. ANTEPENDIUM [altar frontal] A rectangular vestment used to cover the front of the altar. The term comes from the fact that it is often hung in front of the altar either from a suspending rod just under the mensa or from the middle altar cloth. -
The History of a Holy Door by Archbishop Piero Marini
THE HISTORY OF A HOLY DOOR BY ARCHBISHOP PIERO MARINI Excerpts from “The Opening of the Holy Door of the Great Jubilee of the Year 2000,” an article by Archbishop Piero Marini, Titular Bishop of Martirano and former Papal Master of Liturgical Celebrations. Vatican City, December 1, 1999 THE RITE OF THE OPENING OF THE DOOR IN TRADITION ... According to the description given in 1450 by Giovanni Ruccellai of Viterbo, it was Pope Martin V who in 1423, at the Basilica of Saint John Lateran, opened the Holy Door for the first time in the history of the Jubilee. In those days, Holy Years were celebrated every 33 years. In the Vatican Basilica the opening of the Holy Door is first mentioned at Christmas 1499. On that occasion Pope Alexander VI desired the Holy Door to be opened not only at Saint John Lateran but in the other Roman Basilicas as well: Saint Peter’s, Saint Mary Major and Saint Paul’s Outside the Walls. A small door, probably a service door in the left part of the facade of Saint Peter’s Basilica, was then enlarged and turned into a Holy Door, in the same location where it is found today. This involved the destruction of a chapel decorated with mosaics located inside the Basilica and which had been dedicated by Pope John VII to the Mother of God. The Pope also desired the norms of the Ceremoniale of the Holy Year, left vague by his predecessors, to be more clearly defined, particularly the rite of the opening and closing of the Holy Door. -
Design and Renovation Guidelines and Protocols
GUIDELINES and PROTOCOLS for the DESIGN and RENOVATION of CHURCHES and CHAPELS First Sunday of Advent December 1, 2013 Catholic Diocese of Saginaw Office of Liturgy The Office of Liturgy for the Diocese of Saginaw has prepared this set of guidelines and protocols to be used in conjunction with those outlined in Built of Living Stones. This diocesan document attempts to give clearer direction to those areas that Built of Living Stones leaves open to particular diocesan recommendations and directives. All those involved in any design for new construction or renovation project of a church or chapel in the Diocese of Saginaw should be familiar with these guidelines and protocols and ensure that their intent is incorporated into any proposed design. Guidelines and Protocols for the Design And Renovation of Churches and Chapels Text 2009, Diocese of Saginaw, Office of Liturgy. Latest Revision Date: December 1, 2013. Excerpts from Built of Living Stones: Art, Architecture, and Worship: Guidelines of the National Conference of Catholic Bishops copyright 2001, United States Conference of Catholic Bishops, Washington, DC. Used with permission. All rights reserved. Excerpts taken with permission and appreciation from similar publications from the following: Archdiocese of Chicago; Diocese of Grand Rapids; Diocese of Seattle; Archdiocese of Milwaukee; Diocese of Lexington; Archdiocese of Philadelphia and Diocese of La Crosse. No part of these works may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, without the permission in writing from the copyright holder. Printed in the United States of America For you have made the whole world a temple of your glory, that your name might everywhere be extolled, yet you allow us to consecrate to you apt places for the divine mysteries. -
Charting the Roles of Women in the Catholic Church
FutureChurch Charting the roles of women in the Catholic Church Current breakdown of male/female leadership in Vatican dicasteries Pope Francis has called for “a more incisive presence for women” in the Catholic Church. At the most recent Consistory of cardinals on February 12 and 13, 2015, Fr. Federico Lombardi reported that the cardinals expressed the hope of “an increasingly active role” for women. Although Pope Francis stated the door is closed on the question of ordination for women to the priesthood, he has been emphatic in his call for a stronger presence of women elsewhere. He recently appointed Sr. Mary Melone, the first women to date, to head a Pontifical University; Sr. Luzia Premoli, the first women to be appointed as a member of the Congregation on Evangelizat ion of Peoples, and has stated that women should take up positions of greater leadership within the Vatican. So how many women are in positions of leadership within the Curia? How many assert real influence? While it is difficult to accurately measure the level of influence women exercise, the chart below has been generated to further that discussion by showing the current roles women play now in Vatican congregations, pontifical councils, and other commissions, committees and offices. Secretariats, Congregations, and Pontifical Councils There are two secretariats, nine congregations and twelve pontifical councils. Below is a chart indicating the number of Vatican officials broken out in terms of male/female roles from undersecretary and above. FutureChurch 2 Vatican Males in Females in Secretariat leadership and titles leadership Congregations Pontifical Council Secretariat of Secretary of State: Cardinal Pietro 3 0 State Parolin Secretary: Archbishop Paul Richard Gallagher Undersecretary: Msgr.