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Because you asked…
Food For Thought
“The legalization of the termination of pregnancy is none other than the authorization given to an adult, with the approval of an established law, to take the lives of children yet unborn and thus incapable of defending themselves. It is difficult to imagine a more unjust situation, and it is very difficult to speak of obsession in a matter such as this, where we are dealing with a fundamental imperative of every good conscience — the defense of the right to life of an innocent and defenseless human being.”
- Bl. John Paul II
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- ADVENTCAzT 07: 1st Saturday of Advent – “Tota pulchra est Maria”
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- You have GOT to be joking: Making the sacred as ugly as sin!
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- QUAERITUR: Am I being selfish for not reading at Mass?
- Some reading options… including a Chinese invasion of Seattle!
- ADVENTCAzT 05: 1st Thursday of Advent – “Our miserable flesh”
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- 450 years ago today: Council of Trent closed!
- Active Participation … for WHOM?
- “If you want your Latin in the Mass, you can keep your Latin in the Mass. PERIOD!”
- 50 years ago today: BUGNINICARE!
- QUAERITUR: Can choristers receive Communion after Mass?
- ADVENTCAzT 04: 1st Wednesday of Advent – “Advent is not a sacred liturgical play.”
- Pope Francis: Peace which is not tranquility.
- Pope Bouncer
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For for thought:
Those who have least power in the decline of a State, are priests, soldiers, the mothers of many children, the lovers of one woman, and saints.
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More food for thought…
“Throughout history, poverty is the normal condition of man. Advances which permit this norm to be exceeded— here and there, now and then— are the work of an extremely small minority, frequently despised, often condemned, and almost always opposed by all right-thinking people. Whenever this tiny minority is kept from creating, or (as sometimes happens) is driven out of a society, the people then slip back into abject poverty. This is known as ‘bad luck.’”
- Robert A. Heinlein, Time Enough for Love
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Daily Archives: 10 September 2006
Holy Mass is both the Sacrifice of the Cross renewed, and the Supper, a meal foreshadowing the heavenly banquet to come. It is Calvary being renewed inseparably within the context of the renewal of the Last Supper Christ celebrated with His Apostles as His Passion began. Holy Mass is simultaneously both Supper and Sacrifice.
Perhaps in the last two decades and more, we have all experienced descriptions of Holy Mass which emphasize the meal dimension of the liturgical action to the point that the sacrificial dimension of Mass is so completely obscured that it is virtually obliterated. This eclipsing of the sacrificial aspect by the more warm and comforting meal facet results nearly always in a choice of a liturgical style that, to put it mildly, departs from the traditional Roman style. I think it is not unusual in the least to find in the meal point of view a greater measure of fellowship and celebration, commonality, and even informality (particularly in a culture becoming ever more informal). While the meal characteristic might be described as more Ã¢â‚¬Å“horizontal,Ã¢â‚¬Â the sacrificial element is decidedly more Ã¢â‚¬Å“vertical.Ã¢â‚¬Â The very thought of Ã¢â‚¬Å“sacrificeÃ¢â‚¬Â might lead most people to be introspective rather than outgoing, quiet and reserved rather than boisterous, solemn rather than informal. Therefore, the style of service at the altar, the content of homilies, the choice of music, the quality of vestments and so forth, will be very much influenced by the gravitational pull exerted by one Ã¢â‚¬Å“forceÃ¢â‚¬Â in the Mass or the other, meal or sacrifice, horizontality or verticality, introspection or outward expressiveness.
Yet, the Holy Mass of Catholics must be allowed to reveal both dimensions, meal and sacrifice, in a dynamic unity. What I mean by dynamic here is that from day to day, week to week, season to season, Holy Mother Church may highlight one more than the other according to the time and feast. Also, within a Mass we might be more sensible of now one, now the other as being the primary focus of a prayer, an action, and even a silence and rest. All of us are challenged to maintain a balance of vision and perception during Mass. When the meal dimension is being brought to the fore, we must always strive to view the meal through the lens of sacrifice, and vice versa. This is particularly the challenge of the priest, sometimes banally described by some who emphasize the horizontal, as the Ã¢â‚¬Å“waiterÃ¢â‚¬Â at the Ã¢â‚¬Å“meal.Ã¢â‚¬Â He must be both Ã¢â‚¬Å“servantÃ¢â‚¬Â in the sense of Ã¢â‚¬Å“ministryÃ¢â‚¬Â (from Latin ministro which among various things means Ã¢â‚¬Å“to serve out or hand out foodÃ¢â‚¬Â) as well as the priest/victim, simultaneously offering sacrifice and being sacrificed on the altar, which is simultaneously a Ã¢â‚¬Å“table.Ã¢â‚¬Â Continue reading
EXCERPT: [Someone asked about "astare" in the 2nd Eucharistic Prayer and wanted a clarification for those who want to say that this means that people must stand during the Eucharistic Prayer.]
To your question about astare: I wrote about this in the series on the Eucharistic Prayers in June 2004. The Preface of the 4th Eucharistic Prayer uses similar vocabulary. I wrote in these WDTPRS pages last year but, Fr. RF, you made me dig a little more. Some might not immediately recognize asto as adsto, which the precious Lewis & Short Dictionary says means, Ã¢â‚¬Å“to stand at or near a person or thing, to stand byÃ¢â‚¬Â. The L&S will also make clear that asto has the synonym adsisto. If you have ever heard the phrase Ã¢â‚¬Å“to assist (adsisto) at Holy MassÃ¢â‚¬Â this is the concept: you are present and actively participating. Also, during the Roman Canon the priest describes the people as circumstantes, literally Ã¢â‚¬Å“standing aroundÃ¢â‚¬Â. This doesnÃ¢â‚¬â„¢t mean ought to be physically standing around the altar with their hands in their pockets (though I must confess I have seen precisely that). Rather, they are morally and spiritually Ã¢â‚¬Å“aroundÃ¢â‚¬Â the altar, participating each according to their vocation and capacity. In his supplement to L&S, A. Souter says that adsto is the equivalent of sum. A. Blaise, on the other hand, says liturgical adsto is Ã¢â‚¬Å“to be nearby; to serveÃ¢â‚¬Â. The same goes for adsisto. I think anyone who would try to use this as a defense of standing during the consecration would be using a terribly superficial argument. Moreover, whatever the translation says, the ChurchÃ¢â‚¬â„¢s clear liturgical law says that at that moment, unless they are impeded, everyone must be kneeling at the time of the consecration in most of the worldÃ¢â‚¬â„¢s dioceses. In the USA people must kneel from the end of the Sanctus, through the whole of the Eucharistic Prayer, to the end of the great Ã¢â‚¬Å“AmenÃ¢â‚¬Â (GIRM 23). This adaptation was purposely sought by the bishops of the USA and it was approved by Rome. Are people kneeling? Continue reading