Catholic Generations Catholic Identity Ken Canedo

It was an iconic cinematic moment for many strange ways of their new American home. With their Catholics of the World War II generation: the culture Latin liturgy, their insular educational system, their of their faith shown vividly on the silver screen, as peculiar customs and devotions, and their puzzling Bing Crosby and Ingrid Bergman portrayed a priest priests and nuns, Catholics were truly set apart from and a nun in The Bells of St. Mary’s. Father Chuck their neighbors. This Catholic identity was a comfort- O’Malley (Crosby), newly assigned pastor, was visit- ing source of pride and reassurance. ing the parish convent for the first time, introducing John F. Kennedy’s 1960 election as president epit- himself to Sister Mary Benedict (Bergman) and the omized the arrival of Catholics in politics, manage- sisters who taught at the parochial school. Suddenly, ment, education, and the middle and upper classes. they broke into song in the convent parlor. Yes, this Coincidentally, this was also when John XXIII movie was a quasi-musical, and the ecclesial cast convened the Second Vatican Council, thrusting the belted out an inspiring rendition of the beloved into the modern world. The old, Marian , “O Sanctissima.” familiar Catholic identity was being traded in for a new model—or so it seemed. Suddenly, everything changed. The Mass was now celebrated in English, CATHOLIC IDENTITY BEFORE Gregorian chant gave way to guitar-strummed folk VATICAN II music, and Catholics, accustomed to silent worship, I always recommend this 1945 film and its prequel, were now expected to sing. Meat was permitted on Going My Way (1944), to young people and seminari- Friday, nuns discarded their habits for modern dress, ans so they can get a taste of pre-Vatican II Catholic and priests became involved in anti-war demonstra- culture. The movies depict a seemingly innocent era tions. What happened to the grand old Catholic iden- when priests never left the rectory without wearing tity? What is the new Catholic identity? Over forty their Roman collar; when sisters dressed in full habit, years after the Council, we’re still struggling to with starched headpiece and veil; when the Mass was answer those questions. in Latin, prayed with uniform silent precision through- out the world; when weekend plans always began with CATHOLIC IDENTITY TODAY: a meatless dinner on Friday; when men joined the Holy Name Society and women served in the Altar Guild; WHAT HAPPENED? when Catholic school children stood at attention beside Fast forward to the 1990s. I was on the youth min- their desk as Sister called on them to recite in class; istry team at St. Roman Catholic Church. Down the when priests and nuns obeyed their bishop or superior street from us was our main “competitor,” Valley without question; and when lay people greeted them Suburban Mega Church, or VSMC for short. politely with a heartfelt “Good morning, Father” or (Obviously, the names of these communities have been “Good afternoon, Sister.” changed to protect the innocent.) St. Roman’s was Stereotypical? Yes, but the world was different in struggling to get its youth ministry program off the the 1940s. Catholics were a working-class minority, ground. Meanwhile, VSMC had had a successful youth many of whom were children of recently arrived program in place for many years. With their dynamic European immigrants. Steeped in the ways of the old twenty-something youth pastor, VSMC was more country, the external signs of their Catholic identity flashy than St. Roman’s, and they had a cooler music empowered them and helped them cope with the ministry, with a real Christian rock band. Meeting on

8 Ordinary Time 2 2009 Today’s LITURGY Let us find Catholic identity in our vibrant faith, lived as a compassionate intergenerational community, united as one in the celebration of the Eucharist.

Wednesday nights, the VSMC teens invited their similar to earlier surveys. Tied for first place on the list Catholic friends, who were soon hooked, eventually were “helping the poor” and “belief in ’ resurrec- transferring over to that community. Sometimes I tion from the dead.” In third place were “the sacraments, encountered these “transferred” teens or their parents at such as the Eucharist,” followed closely by “the the grocery store. Catholic Church’s teaching about Mary as the Mother “How are you?” I said, genuinely happy to see them of God.” again after so many weeks. “We’ve missed you!” At the bottom of the list were such items as “a celi- “Oh, we’re going to VSMC now,” was the not-unex- bate male clergy,” “the Catholic Church’s teachings pected reply. “We really love their youth program.” that oppose the death penalty,” and “the teaching “But don’t you miss the Eucharist?” I asked, trying authority claimed by the Vatican.” to mask my regret. Hoge also asked a question about boundaries: “The “Well, they have a communion service, too. It’s all following statements deal with what you think it takes the same, you know. See ya!” to be a good Catholic. Please tell me if you think a per- As they continued on to the checkout stand, I stood son can be a good Catholic without performing these alone with my grocery cart, thinking only two words: actions or affirming these beliefs.” The findings were “We failed.” similar to the earlier question, with the same creedal Exactly how did we fail? It has to do with Catholic beliefs chosen as the main boundary markers of faith. identity. I believe catechists, youth ministers, and At the bottom of the list were the allegedly least parish communities have failed to give our young peo- imperative requirements for being a good Catholic, ple a strong sense of Catholic identity. including Sunday Mass attendance and obeying the Church’s teachings in such areas as birth control, mar- rying in the Church, and divorce and remarriage. SOCIOLOGICAL RESEARCH Hoge hastened to give the following observation In the first essay of this series (Today’s Liturgy, about his work: “These survey findings contribute, we Advent-Christmas 2008-2009), I outlined the insight- believe, to an understanding of American Catholic ful research done by various Catholic sociologists on identity today, measured empirically. As researchers the four Catholic generations (World War II generation, we can say nothing about how theologically accurate or Baby Boomers, Generation X, and the Millennials). defensible they are. All we can say is that we have tried We saw some trends related to Catholic identity: 1) to measure the current reality.”2 Post-Vatican II Catholics tend to place a higher priori- If these surveys are to be believed, it would seem ty on being good Christians than they do on being good that the central core of Catholic belief remains strong Catholics; 2) Post-Vatican II Catholics are generally across all generations. It is in the peripheral moral and uninformed about Church teachings; and 3) Post- authority issues where a divergence of opinion and sup- Vatican II Catholics tend to lack a vocabulary to help port lies, particularly with the younger generations. them form a Catholic identity and interpret their The boundaries are getting vague. Has Catholicism Catholic experience. One of these sociologists, Dean become a “cafeteria” where believers pick and choose Hoge, followed up his earlier studies with surveys on their beliefs based on their personal opinion rather than Catholic identity in 1999 and 2005. on what the Church teaches? I raise these questions as a concerned Catholic catechist, youth minister, and Catholic identity has a center. It also has bound- liturgist, realizing that a full discussion on the various aries, and to keep identity strong those bound- issues is beyond the scope of Today’s Liturgy. aries need to be maintained. For Catholics, not everything goes. People need to know what is HE OLE OF ITURGY Catholic and what is not, what is allowed and T R L what is not.1 AND MUSIC The eucharistic liturgy involves the entire Catholic Hoge’s 2005 survey asked participants across all community. In her Catholic Generations article generations to prioritize a list of Catholic beliefs by (Today’s Liturgy, Ordinary Time 1 2009), Jackie answering the question, “As a Catholic, how important François shared some concrete suggestions for bridg- is each of the following to you?” The findings were ing the generations at Mass. Tom Tomaszek (Today’s

Today’s LITURGY Ordinary Time 2 2009 9 Pope Benedict XVI on Catholic Identity

Before I zero in on this magazine’s liturgical focus, let’s take a look at a recent statement by Pope Benedict XVI on the topic of Catholic identity in education today. The occasion was the Liturgy, Lent/Easter 2009) presented his view that Holy Father’s address to Catholic educators on the campus of the music is the language of common ground among the Catholic University of America in Washington, D.C., during his generations. I want to support these writers and suggest my own follow-up ideas on liturgical music and papal visit to the United States in spring 2008. Catholic identity. Jackie spoke of the “really solid contemporary God’s revelation offers every generation the opportunity to and songs that can be appropriately placed in discover the ultimate truth about its own life and the goal of the liturgy.” Tom said that “each generation adds to the history. This is never easy; it involves the entire Christian story” of the faith expression in our sacred music tradi- community and motivates each generation of Christian tion. As a contemporary Catholic composer, I have educators to ensure that the power of God’s truth permeates tried to express the faith journey of both my Boomer every dimension of the institutions they serve. … generation and the Millennial generation I serve as a youth minister. God’s desire to make himself known, and the innate desire I always encourage balance in the song selection of of all human beings to know the truth, provide the context the eucharistic liturgy. If only contemporary repertoire for human inquiry into the meaning of life. This unique is used at Mass, young people may not benefit from the encounter is sustained within our Christian community: the rich spiritual tapestry and faith journey of previous one who seeks the truth becomes the one who lives by faith. generations. Conversely, communities who use only traditional repertoire are not singing of today’s journey It can be described as the move from “I” to “we,” leading and challenges as expressed by this generation’s com- the individual to be numbered among God’s people. posers. Balanced song selection will, of course, be informed by the liturgical readings of the day and the This same dynamic of communal identity—to whom do pastoral considerations unique to each community I belong?—vivifies the ethos of our Catholic institu- (multicultural presence and an assembly’s openness to tions. A university or school’s Catholic identity is not learning new songs, among other factors). simply a question of the number of Catholic students. It For example, on Easter Sunday the singing of the is a question of conviction. Do we really believe that traditional “Jesus Christ Is Risen Today” (MI/BB 172; only in the mystery of the Word made flesh does the ocp.org/songs/246) is essential. But at this same litur- mystery of man truly become clear (Gaudium et Spes gy, a contemporary Easter song like “Sweet 22)? Are we ready to commit our entire self—intellect Redeemer” (by Steve Angrisano and Sarah Hart, and will, mind and heart—to God? Do we accept the MI/BB 435; ocp.org/songs/64725) can find a place truth Christ reveals? Is the faith tangible in our universi- with young people who might be coming to Mass for ties and schools? Is it given fervent expression liturgical- the first time to please their grandparents. Drawn by this contemporary sound, they might feel the urging of ly, sacramentally, through prayer, acts of charity, a con- the Spirit to return to Eucharist again. cern for justice, and respect for God’s creation? Only in this way do we really bear witness to the meaning of who we are and what we uphold.3 Discover the power of singing the soaring melodies of Although Pope Benedict was addressing a group of Catholic educators, I believe his excellent points can be applied on the these sacred music gems. parish level inasmuch as parishes are involved in the religious The Case for Traditional Hymnody education of their young people. The Holy Father points to some key elements: the importance of the entire Christian community That said, there does seem to be a dearth of tradi- to be a people of faith that will inspire students and young peo- tional hymnody sung at contemporary liturgies. ple to embrace and identify with that faith; and the need to give Pastoral musicians would do well to introduce tradi- our faith tangible expression in the liturgy and the other Catholic tional hymns to their young people and help them dis- cover the power found in singing the soaring melodies priorities the pope identified. of these sacred music gems. If necessary, these hymns

10 Ordinary Time 2 2009 Today’s LITURGY Through music and the Eucharist, we are helping today’s generation celebrate their faith and create their own unique Catholic memories.

can be given a contemporary arrangement, as Matt 1324). Certainly, at Mass we offer praise and we offer Maher did with “Adoration” (based on “Tantum Ergo,” worship to our Triune God, but the title “praise and ocp.org/songs/75597), and as I attempted with “O worship” seems to imply that this prayerful and excit- Sanctissima” (ocp.org/songs/76165). Catechesis is ing service of contemporary Christian music is the only important when teaching traditional hymns. Be sure to place for young Catholics to offer sung praise to God. help the young people realize that this music connects Could confusion related to this terminology be con- them with previous generations. tributing to the watering down of Catholic identity with At a youth or college liturgy, pastoral musicians today’s generation? must take care when selecting popular ecumenical songs from the contemporary Christian music reper- Catholic Praise and Worship toire. While these hymns certainly have value in ener- Granted, the praise and worship service is a power- gizing participants at a youth or campus ministry set- ful tool of evangelism that can help attract young peo- ting, the theology of these songs might not necessarily ple to the Church. So, why not transform it into a truly be Catholic and might not be appropriate at Catholic experience that leads today’s generation back Communion, for example, when hymns should express to the eucharistic liturgy? Praise and worship can cele- unity and Catholic eucharistic beliefs. brate Catholic identity! Speaking of Catholic theology, are we singing Catholic praise and worship should be much more hymns every Sunday that give praise to the Most Holy than a song festival with evangelical Protestant music. Trinity? In recent years, there has been an unfortunate Although praise and worship is to be commended for trend toward compartmentalization: We sing Trinitarian its ecumenical foundation, this ecumenism must not be hymns only on Trinity Sunday, and we sing Marian at the expense of Catholic identity. This service should hymns only on Marian feasts. The recent US bishops’ include a good mix of ecumenical and Catholic music, guidelines, Sing to the Lord (ocp.org/20995TL), clearly including the contemporary repertoire from Catholic state that “Christ always invites us to enter into song, to sources like Spirit & Song (ocp.org/10804TL). rise above our own preoccupations, and to give our After breaking the ice with lively gathering songs, entire selves to the hymn of his Paschal Sacrifice for the break open God’s word. Yes, structure it like Mass, honor and glory of the Most Blessed Trinity” (14). with a first reading, a responsorial psalm, an alleluia, Thus, the praise songs that we sing at Sunday Eucharist and a Gospel reading. This way our young people should honor the Trinity. Perhaps today’s composers will draw an immediate connection with the could revive the custom of singing a new song’s final eucharistic liturgy. Praise and worship is a non-litur- verse as a doxology to the Father, the Son, and the Holy gical service, so at my parish various groups of teens Spirit. take turns proclaiming the Gospel in a creative way, We must also sing Marian hymns more often, for sometimes by acting out the parables of Jesus. This is devotion to Mary is another hallmark of Catholic iden- followed by a dynamic faith-sharing talk to truly tity. For example, while the singing of “Hail, Holy engage the hearts and imaginations of our youth. The Queen” (MI/BB 209; ocp.org/songs/201) might not be current liturgical season is often chosen as a theme appropriate during Holy Week, there are certainly so, once again, the young people can see the connec- enough contemporary and traditional hymns that speak tion with Sunday Mass. of Mary’s faith during the time of her son’s Passion and After the word come intercessions. These can be death. Similarly, the singing of the would done within the context of eucharistic adoration, a be very powerful at a liturgy focusing on social justice. devotion that seems to be increasingly popular with the Millennials (see my first essay in this series in Today’s The “Praise and Worship” Phenomenon Liturgy, Advent-Christmas 2008-2009). More praise Lastly, I would like to address the phenomenon of songs may be sung during exposition of the Blessed the “praise and worship” service in Catholic youth and Sacrament, and this offers an opportunity to help our young adult ministry. Never mind that the very term young people enter more deeply into the mystery of the places it in opposition to the eucharistic liturgy that, by Eucharist. Don’t forget to sing some traditional its very definition, is the “source and summit of Catholic hymns, too. Conclude adoration with interces- Christian life” (Catechism of the Catholic Church sory prayer and benediction, then segue into conclud-

Today’s LITURGY Ordinary Time 2 2009 11 ing praise songs that openly invite everyone to Mass the following Sunday. Events With a little creativity, the popular praise and worship service can be an affirmation of Catholic identity that empowers our young people to embrace their Catholic faith and truly make it their own, while also calling them Making music, back to celebrate Sunday Eucharist with the larger parish community. Through music and the Eucharist, we are helping today’s generation celebrate their faith and liturgy and ministry create their own unique Catholic memories.

come alive! What is Catholic identity today? It’s not The Bells of St. Mary’s because we’re no longer an insular minor- ity group with easily identifiable signs and customs. Whether it’s a concert, liturgical training or Let’s take our cue from Pope Benedict and find a retreat, our artists and clinicians can Catholic identity in our vibrant faith, lived as a com- create customized worship and formational passionate inter-generational community, united as one events just for your community. in the celebration of the Eucharist.

© 2009 OCP. All rights reserved. Our skilled staff is available to help you schedule the perfect event for your parish. Ken Canedo is a liturgical composer who has been involved as a pastoral musician and youth minister for over thirty years. He is co-director of the youth choir at Holy Trinity Catholic Church in Beaverton, Oregon, and he also serves as managing editor of spiritandsong.com. He is currently writing Keep the Fire Burning (OCP 6152TL), a book on the history and influence of Contact us today! the folk Mass. His most recent collection, Doxology, is avail- 1-800-LITURGY (548-8749) able at ocp.org/20794TL (see p. 72). ocp.org/events 1 Hoge, Dean R., “Center of Catholic Identity.” National Catholic Reporter, Sep. 30, 2005. 2 Hoge, Ibid. 3 Pope Benedict XVI, Meeting with Catholic Educators, The Catholic University of America, Washington, D.C. Apr. 17, 2008. www.vati- can.va/holy_father/benedict_xvi/speeches/2008/april/documents/hf_b en-xvi_spe_20080417_cath-univ-washington_en.html

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