What Does The Prayer Really Say?
W D T P R S

I think we can very soon leave off reports about the new Good Friday prayer for Jews.  However, this next item has an interesting point.

Before reading it go into it with the idea that absolutely nothing any Catholic leader might do will satisfy some Jewish leaders.  We’re we to eliminate praying for Jews during Good Friday, the next demand would be to stop reading Scriptures during Mass.

That said… (my emphases and comments)

ADL Says Vatican Statement Does Not Allay Jewish Concerns About Conversion Prayer

New York, NY, April 4, 2008 … The Anti-Defamation League (ADL) said today’s statement by the Vatican reassuring Jews of the church’s commitment to a positive relationship with the Jewish people is "a welcome step," but added that the statement "does not go far enough to allay concerns" about the introduction of a Latin prayer calling for the conversion of Jews.

Issued in advance of Pope Benedict XVI’s visit to the United States, the Vatican statement reaffirms the fundamental principles of Nostra Aetate, the landmark Second Vatican Council document that repudiates the concept of collective Jewish guilt for the death of Jesus, and says the re-introduction of the 1962 edition of the Roman Missal, "… in no way intends to indicate a change in the Catholic Church’s regard for the Jews which has evolved from the basis of the Second Vatican Council."

Abraham H. Foxman, ADL National Director, issued the following statement:

    On this issue the Vatican has taken two steps forward and three steps backward.  It is reassuring that the Catholic Church remains committed to the ideals of Nostra Aetate and to an approach toward relations with the Jewish people based on cordiality and mutual respect.

    Yet it is troubling that the statement still does not specifically say that the Catholic Church is opposed to proselytizing Jews.  While they say it does not change Nostra Aetate, the statement does not go far enough to allay concerns about how the message of this prayer will be understood by the people in the pews.  The Latin prayer is still out there, and stands by itself, and unless this statement will be read along with the prayer, [! ...  I wager this is what they will start driving for next year as Holy Week approaches.] it will not repair or mitigate the impact of the words of the prayer itself, with its call for Jews to recognize Jesus as the savior of all men and its hope that ‘all Israel will be saved.’

    The impact of those words is undeniable, and we wish the Vatican had explicitly rejected calls to conversion or to proselytizing Jews.

First, I think our best approach is simply to deny the premise inherent in phrases like "repair and mitigate the impact", etc.  I simply reject the premise.  I don’t think that real damage is done by Catholics praying this prayer as Catholics.

Second, perhaps next year someone will recall this little prediction.  I suspect that if calls to hack the prayer out of the Missal are not successful in the interim, a push will be made to try to convince diocesan bishops, at least… for the sake of dialogue.... to force priests in places where the older use is celebrated in the Triduum also to read aloud or print some weasly quivering chancery statement distancing Catholics from the very way Catholics pray.

Since already this blog has already seen far too many poorly edited comments on this topic, I think I will just leave the coxbox closed. You can e-mail me instead and if something catches my interest I will post it. 

A kind reader RA of SD has been so kind as to send me a couple useful items from my Amazon wishlist. 

Included is A History of Liturgical Books: From the Beginning to the Thirteenth Century by Palazzo.

Many thanks!

I am also grateful for a few donations through the button on the sidebar.  They buck up my spirits and help keep everything stable.

The Holy Father went to San Bartolomeo on the Tiber Island to be with Sant’Egidio Community.  This is an annual event, but this year was an anniversary of the founding of the Sant’Egidio community.  Benedict XVI presided at a liturgy of the word.

The Community has cleaned up their liturgy over the years.  Now, they do fairly well, have their sort of ersatz Eastern style songs in Italian (far better than the usual goop sung in Italy) all fired up as well as, sort of, Gregorian style psalm tones, and their churches are usually pretty well attended, at least in Trastevere.  

The FSSP now shares a little space with them at Ss. Trinita dei Pelegrini.

The Holy Father’s sermon is a powerful recollection of modern Christian martyrs and those who have suffered for Christ.

I am reminded of his first Message for the World Day for Peace.

Powerful stuff… you will want to read this.

♦ CELEBRAZIONE DELLA PAROLA PRESIEDUTA DAL SANTO PADRE BENEDETTO XVI CON LA COMUNITÀ DI SANT’EGIDIO, NELLA BASILICA DI SAN BARTOLOMEO ALL’ISOLA TIBERINA

Questo pomeriggio, alle ore 17.20, il Santo Padre Benedetto XVI si reca in visita alla Basilica di San Bartolomeo all’Isola Tiberina, nel 40° anniversario della Comunità di Sant’Egidio, e vi presiede una Celebrazione della Parola in memoria dei Testimoni della Fede del XX e XXI secolo.

Nel corso della Celebrazione della Parola, che ha inizio alle ore 17.45, dopo il saluto del Prof. Andrea Riccardi, fondatore della Comunità di Sant’Egidio, il Papa pronuncia l’omelia. Al termine dell’incontro di preghiera, al di fuori della Basilica di San Bartolomeo, il Santo Padre rivolge un saluto a coloro che hanno seguito la liturgia sulla piazza.

Pubblichiamo di seguito l’omelia e le parole del Papa al termine della Celebrazione:

? OMELIA DEL SANTO PADRE

Cari fratelli e sorelle,

questo nostro incontro nell’antica basilica di San Bartolomeo all’Isola Tiberina possiamo considerarlo come un pellegrinaggio alla memoria dei martiri del XX secolo, innumerevoli uomini e donne, noti e ignoti che, nell’arco del Novecento, hanno versato il loro sangue per il Signore. Un pellegrinaggio guidato dalla Parola di Dio che, come lampada per i nostri passi, luce sul nostro cammino (cfr Ps 119,105), rischiara con la sua luce la vita di ogni credente. Dal mio amato Predecessore Giovanni Paolo II questo tempio fu appositamente destinato ad essere luogo della memoria dei martiri del 900 e da lui affidato alla Comunità di Sant’Egidio, che quest’anno rende grazie al Signore per il quarantesimo anniversario dei suoi inizi. Saluto con affetto i Signori Cardinali e i Vescovi che hanno voluto partecipare a questa liturgia. Saluto il Prof. Andrea Riccardi, fondatore della Comunità di Sant’Egidio, e lo ringrazio per le parole che mi ha rivolto; saluto il Prof. Marco Impagliazzo, Presidente della Comunità, l’Assistente, Mons. Matteo Zuppi, nonché Mons. Vincenzo Paglia, Vescovo di Terni-Narni-Amelia.

In questo luogo carico di memorie ci chiediamo: perché questi nostri fratelli martiri non hanno cercato di salvare a tutti i costi il bene insostituibile della vita? Perché hanno continuato a servire la Chiesa, nonostante gravi minacce e intimidazioni? In questa basilica, dove sono custodite le reliquie dell’apostolo Bartolomeo e dove si venerano le spoglie di S. Adalberto, sentiamo risuonare l’eloquente testimonianza di quanti, non soltanto lungo il 900, ma dagli inizi della Chiesa vivendo l’amore hanno offerto nel martirio la loro vita a Cristo. Nell’icona posta sull’altare maggiore, che rappresenta alcuni di questi testimoni della fede, campeggiano le parole dell’Apocalisse: "Essi sono coloro che sono passati attraverso la grande tribolazione" (Ap 7,13). Al vegliardo che chiede chi siano e donde vengano coloro che sono vestiti di bianco, viene risposto che sono quanti "hanno lavato le loro vesti rendendole candide col sangue dell’Agnello" (Ap 7,14). E’ una risposta a prima vista strana. Ma nel linguaggio cifrato del Veggente di Patmos ciò contiene un riferimento preciso alla candida fiamma dell’amore, che ha spinto Cristo a versare il suo sangue per noi. In virtù di quel sangue, siamo stati purificati. Sorretti da quella fiamma anche i martiri hanno versato il loro sangue e si sono purificati nell’amore: nell’amore di Cristo che li ha resi capaci di sacrificarsi a loro volta per amore. Gesù ha detto: "Nessuno ha un amore più grande di questo: dare la vita per i propri amici" (Gv 15,13). Ogni testimone della fede vive questo amore "più grande" e, sull’esempio del divino Maestro, è pronto a sacrificare la vita per il Regno. In questo modo si diventa amici di Cristo; così ci si conforma a Lui, accettando il sacrificio fino all’estremo, senza porre limiti al dono dell’amore e al servizio della fede.

Facendo sosta presso i sei altari, che ricordano i cristiani caduti sotto la violenza totalitaria del comunismo, del nazismo, quelli uccisi in America, in Asia e Oceania, in Spagna e Messico, in Africa, ripercorriamo idealmente molte dolorose vicende del secolo passato. Tanti sono caduti mentre compivano la missione evangelizzatrice della Chiesa: il loro sangue si è mescolato con quello di cristiani autoctoni a cui era stata comunicata la fede. Altri, spesso in condizione di minoranza, sono stati uccisi in odio alla fede. Infine non pochi si sono immolati per non abbandonare i bisognosi, i poveri, i fedeli loro affidati, non temendo minacce e pericoli. Sono Vescovi, sacerdoti, religiose e religiosi, fedeli laici. Sono tanti! Il Servo di Dio Giovanni Paolo II, nella celebrazione ecumenica giubilare per i nuovi martiri, tenutasi il 7 maggio del 2000 presso il Colosseo, ebbe a dire che questi nostri fratelli e sorelle nella fede costituiscono come un grande affresco dell’umanità cristiana del ventesimo secolo, un affresco delle Beatitudini, vissuto sino allo spargimento di sangue. Ed era solito ripetere che la testimonianza di Cristo sino all’effusione del sangue parla con voce più forte delle divisioni del passato.

E’ vero: apparentemente sembra che la violenza, i totalitarismi, la persecuzione, la brutalità cieca si rivelino più forti, mettendo a tacere la voce dei testimoni della fede, che possono umanamente apparire come sconfitti della storia. Ma Gesù risorto illumina la loro testimonianza e comprendiamo così il senso del martirio. Afferma in proposito Tertulliano: "Plures efficimur quoties metimur a vobis: sanguis martyrum semen christianorum – Noi ci moltiplichiamo ogni volta che siamo mietuti da voi: il sangue dei martiri è seme di nuovi cristiani" (Apol., 50,13: CCL 1,171). Nella sconfitta, nell’umiliazione di quanti soffrono a causa del Vangelo, agisce una forza che il mondo non conosce: "Quando sono debole – esclama l’apostolo Paolo -, è allora che sono forte" (2 Cor 12,10). E’ la forza dell’amore, inerme e vittorioso anche nell’apparente sconfitta. E’ la forza che sfida e vince la morte.

Anche questo XXI secolo si è aperto nel segno del martirio. Quando i cristiani sono veramente lievito, luce e sale della terra, diventano anche loro, come avvenne per Gesù, oggetto di persecuzioni; come Lui sono "segno di contraddizione". La convivenza fraterna, l’amore, la fede, le scelte in favore dei più piccoli e poveri, che segnano l’esistenza della Comunità cristiana, suscitano talvolta un’avversione violenta. Quanto utile è allora guardare alla luminosa testimonianza di chi ci ha preceduto nel segno di una fedeltà eroica sino al martirio! E in questa antica basilica, grazie alla cura della Comunità di Sant’Egidio, è custodita e venerata la memoria di tanti testimoni della fede, caduti in tempi recenti. Cari amici della Comunità di Sant’Egidio, guardando a questi eroi della fede, sforzatevi anche voi di imitarne il coraggio e la perseveranza nel servire il Vangelo, specialmente tra i poveri. Siate costruttori di pace e di riconciliazione fra quanti sono nemici o si combattono. Nutrite la vostra fede con l’ascolto e la meditazione della Parola di Dio, con la preghiera quotidiana, con l’attiva partecipazione alla Santa Messa. L’autentica amicizia con Cristo sarà la fonte del vostro amore scambievole. Sostenuti dal suo Spirito, potrete contribuire a costruire un mondo più fraterno. La Vergine Santa, Regina dei Martiri, vi sostenga ed aiuti ad essere autentici testimoni di Cristo. Amen!

[00527-01.01] [Testo originale: Italiano]

? PAROLE DEL SANTO PADRE AL TERMINE DELLA CELEBRAZIONE

Al termine dell’incontro di preghiera in memoria dei testimoni della fede dei tempi recenti, volentieri rivolgo un saluto a voi tutti, soprattutto a voi che avete seguito la liturgia sulla piazza o in collegamento radiotelevisivo. Nel venticinquesimo anniversario della Comunità, venendo a Santa Maria in Trastevere il Servo di Dio Giovanni Paolo II affidò alla Comunità di Sant’Egidio questa basilica di San Bartolomeo e nel 2000 stabilì che in essa si alimentasse il ricordo dei nuovi martiri.

Cari amici della Comunità di Sant’Egidio, voi avete mosso i primi passi proprio qui a Roma negli anni difficili dopo il ‘68. Figli di questa Chiesa che presiede nella carità, avete poi diffuso il vostro carisma in tante parti del mondo. La Parola di Dio, l’amore per la Chiesa, la predilezione per i poveri, la comunicazione del Vangelo sono state le stelle che vi hanno guidato testimoniando, sotto cieli diversi, l’unico messaggio di Cristo. Vi ringrazio per questa vostra opera apostolica; vi ringrazio per l’attenzione agli ultimi e per la ricerca della pace, che contraddistinguono la vostra Comunità. L’esempio dei martiri, che abbiamo ricordato, continui a guidare i vostri passi, perché siate veri amici di Dio e autentici amici dell’umanità. E non temete le difficoltà e le sofferenze che questa azione missionaria comporta: rientrano nella "logica" della coraggiosa testimonianza dell’amore cristiano.

Desidero, infine, rivolgere a voi e, tramite voi, a tutte le vostre Comunità sparse per il mondo il mio più cordiale augurio nel quarantesimo anniversario della vostra nascita. Estendo il mio saluto agli ammalati, al personale sanitario, ai religiosi e ai volontari dell’attiguo Ospedale Fatebenefratelli dell’Isola Tiberina. Per tutti e per ciascuno assicuro un ricordo nella preghiera, mentre, invocando la materna protezione della Vergine Santa, imparto a tutti la Benedizione Apostolica.

[00528-01.02] [Testo originale: Italiano]

In the last few minutes or so, people have checked in from all over the world.  Here is a snapshot of these last few minutes.  The places are usually approximations.  I cut out those that simply say "United States" or "Unknown".  If you don’t see your own town mentioned, it could be that the software just couldn’t determine where you were.

Appleton, Wisconsin
Saint Paul, Minnesota
Mechanicsburg, Pennsylv…
Chicago, Illinois
South Bend, Indiana
Toronto, Ontario
Salinas, California
Holy See (Vatican City State)
Dresden, Maine
Manchester
Tangier, Virginia
South Orange, New Jersey
Norfolk, Virginia
Reading
Windsor, Ontario
Dallas, Texas
Winter Park, Florida
Hinsdale, Illinois
Beckley, West Virginia
Reading
New York
Sviland, Rogaland
Los Angeles, California
Jaslo, Krosno
Alexandria, Virginia
Atlanta, Georgia
Sacramento, California
Doylestown, Pennsylvania
Buenos Aires, Distrito …
Wellesley, Massachusetts
Notre Dame, Indiana
Banco, Virginia
Lake Oswego, Oregon
San Diego, California
Mellen, Wisconsin
Mc Lean, Virginia
Virginia Beach, Virginia
Boston, Massachusetts
California, Missouri
Vienna, Wien
Denton, Nebraska
Saint Paul, Minnesota
Los Angeles, California
Nashville, Tennessee
Washington, District of…
Holy See (Vatican City State)
Cleveland, Ohio
Carouge, Geneve
Chicago, Illinois
Hopeland, Pennsylvania
Memphis, Tennessee
Galveston, Texas
Jamaica, New York
Hamme, Oost-Vlaanderen
Carencro, Louisiana
Skien, Telemark
Washington, District of…
Randall, Minnesota
Singapore
Omaha, Nebraska
Portland, Oregon
Flint, Michigan
Rome, Lazio
Delafield, Wisconsin
Claypool, Indiana
Vancouver, Washington
Singapore
Little Falls, New Jersey
Oakham, Rutland
Canton, Ohio
North Olmsted, Ohio
Boise, Idaho
Newton Grove, North Car…
Garden Grove, California
Trenton, New Jersey
Capitola, California
Chapel Hill, North Caro…
Tuscola, Illinois
Zagreb, Grad Zagreb
Plymouth
Closter, New Jersey
Somerville, Massachusetts
Chestnut Hill, Massachu…
Korea, Republic of
York, Pennsylvania
Newton, Massachusetts
Norfolk, Virginia
Balloch, West Dunbarton…
Monroeville, Pennsylvania
Grand Rapids, Michigan
Central Islip, New York
Tangier, Virginia
Austin, Texas
Dallas, Texas
Pennington, New Jersey
Surgoinsville, Tennessee
Hamden, Connecticut
Crooked Tree
Herentals, Antwerpen
Katy, Texas
Council Bluffs, Iowa
Markham, Ontario
Stevens Point, Wisconsin
Fairfax, Virginia
Markham, Ontario
Clovis, California
New York
Washington, District of…
Worcester, Worcestershire
Saint Paul, Minnesota
Ljubljana, Bohinj
Los Angeles, California
Houston, Texas
Salzburg
Jasper, Alabama
Warsaw, Warszawa
Silver Spring, Maryland
Minneapolis, Minnesota
Lawrence, Kansas
New Orleans, Louisiana
Rognac, Provence-Alpes-...
Peterborough, Ontario
Washington, District of…
Saint Paul, Minnesota
Princeton, New Jersey
Washington, District of…
Merrill, Wisconsin
Seaham, Durham
Conception, Missouri
Dublin
Media, Pennsylvania
Saint Louis, Missouri
Warsaw, Warszawa
San Francisco, California
Boston, Massachusetts
Bladensburg, Maryland
College Station, Texas
Eaglesham, Alberta
Wichita, Kansas
Sutton
Saint Paul, Minnesota
Louisville, Kentucky
Oxford, Oxfordshire
Potsdam, New York
Buffalo, New York
Maysville, North Carolina
Denton, Texas
Athens, Georgia
Stanford, California
Leavenworth, Kansas
San Diego, California
Washington, District of…
Caloocan, Quezon City
Washington, District of…
Raleigh, North Carolina
Sheboygan, Wisconsin
Genova, Liguria
San Diego, California
Mission, Kansas
Newton Grove, North Car…
Paraaque, Rizal
Jacksonville, Florida
Holy See (Vatican City State)
Pittsburgh, Pennsylvania
London, London, City of
   

From rogueclassicism:

ante diem vii idus apriles
ludi Megalesia (day 4)
30 A.D.—crucifixion of Jesus (one reckoning according to the astronomical estimates)
303 A.D.—martyrdom of Calliopus at Pompeiopolis
310 A.D.—martyrdom of Peleusius at Alexandria

Hmmm…

That reference takes us to the US Naval Observatory:

The commonly accepted reading of the Synoptic Gospels (Matthew, Mark and Luke) indicates that the Crucifixion of Jesus occurred on Nisan 15. This is based on the assumption that the Last Supper was a Passover meal on the evening that began Nisan 15. In the Gospel of John, however, the Crucifixion seems to be on Nisan 14, the Day of Preparation, when the Passover lambs were slain. This is consistent with the Talmud, which records the Crucifixion on the day before Passover. All four Gospels agree that the event occurred on the day before the Jewish Sabbath, i.e., before nightfall on a Friday. None of the sources specifies the year, though they agree that Pontius Pilate was procurator of Judaea. This places the event in the period A.D. 26-36 (on the Julian Calendar). From these pieces of evidence, people have speculated for centuries about the exact year of the Crucifixion.

The problem seems simple: find a Nisan 15 (or 14, if that is preferred) that ended on a Friday evening during the period A.D. 26-36. In fact, only one element of the problem is really simple. A Friday in New Testament times is just a large multiple of seven from a Friday today. Difficulties arise in determining the beginning of Nisan. Unfortunately, the Hebrew calendar of the first century A.D. is not adequately documented and must be reconstructed from fragmentary evidence.

In the Hebrew calendar of that era, months began with the first sighting of the crescent Moon following astronomical New Moon, with the evening of the sighting beginning day 1 of the month. Sightings of the lunar crescent are subject to local weather conditions and the ability of the observer. Because of these problems, a special committee of the Sanhedrin made official decisions about when to begin each month. We do not know the details of their work. However, the committee most likely judged the validity of reported sightings against predicted dates of New Moons and estimates of when the lunar crescent would become visible. If there was a stretch of bad weather, they might have ordered the month to begin 30 days following the previous beginning of the month. An occasional error of a day is quite likely. Before many months passed, however, a valid sighting would prevent accumulation of errors.

The calendar committee also had to decide when to add (intercalate) a thirteenth month into the calendar year. Since lunar months (from New Moon to New Moon) last approximately 29.5 days, a lunar year of 12 lunar months is about 354 days, which is 11 days shorter than the cycle of the seasons. To keep Nisan in the spring, a thirteenth month needs to be added about every three years. We do not know specifically how these intercalations were made. We do know that the decisions were not based exclusively on an observed or calculated date of the vernal equinox (the time at which the apparent longitude of the Sun is zero degrees). From the Bible and the Talmud we learn that the state of animal and plant life was considered, since lambs had to be mature enough for slaughter on the Day of Preparation (Nisan 14) and fruit had to be ripe enough for presentation on Nisan 16. Surviving records from the second century A.D. reveal a period when intercalations were neglected, making Nisan occur quite early. To correct this, consecutive years had thirteen months. We do not know how accurately the calendar was maintained in the first century.

All this points to the fact that tables of equinoxes and Moon phases cannot alone resolve the problem. Recent studies (listed below) have tried to account for the complex problems of lunar visibility. Although both studies mention the difficulties in reconstructing the Hebrew calendar of that period, both conclude by assuming that the calendar was maintained in what we today would consider good order.

The most commonly proposed dates for the Crucifixion are April 7, A.D. 30, and April 3, A.D. 33 (on the Julian Calendar). Humphreys and Waddington conclude that the latter date is correct. Schaefer decides that their conclusion is reasonable. A definitive solution will require an independent record of the event on a fully documented calendar.

I found this on the blog Ecce Mater Tua:

A couple of months ago someone left a comment on Fr. Z’s blog announcing that they had decided from then onwards to kneel each time they received Holy Communion. He appealed for others to do the same. Well, one month ago I realised I could no longer bear to receive Holy Communion standing up. Since then I have knelt and pray to God I don’t ever lapse. And I pray altar rails are reintroduced to make sense of the space in each church and to give us a few moments more of motionless recollection just before and after receiving Communion.

Jesus did not insist that anyone knelt before Him. Yet the Syro-Phoenician woman did (Lk 7:25). The demon-possessed Legion did (Lk 8:28). The Samaritan leper did (Lk 17:16). Mary Magdalene did (Lk 10:39; Jn 12:3). None of these were ordered to fall at His feet, but they did it out of reverence, out of adoration, out of love. As we receive Holy Communion, we can follow the Gospel example.

Kudos!

A note about Communion rails and definition of the liturgical space of a church.

St. Augustine of Hippo (+430) explained that Christ speaks in every word of Scripture.  Sometime Christ is speaking with the voice of the Head of the Body which is the Church, sometimes He speaks as the Body.  At times He speaks as Christus Totus, the Body with the Head, together.

This is a useful way to understand in a healthy way something about the outward expression of "active participation" during Holy Mass.

As we have said on WDTPRS a zillion times, true "active participation" begins with our baptism, which places a new character on our soul and makes us members of the Church.  As John Paul II expressed in his letter on St. Augustine, the Church is not just Christ’s Mystical Body, it is Christ’s Mystical Person. 

Moreover, the true Actor of the sacred action of Holy Mass is Jesus Christ the High Priests, raising words and deeds to the Father.   Sometimes He acts and speaks in the person of the alter Christus the priest (Head), sometimes in the words and actions of the congregation (Body), sometimes when the priest and people act and speak together (Christus totus).  Christ makes our hands and voices His own in the sacred action, but He is the actor and speaker. 

It may be that the Novus Ordo manifests this reality somewhat more clearly.  The older form of Mass may demonstrate more clearly how the priest as the head of the liturgical body can himself alone speak for the whole.

However, the building of the church itself (which is a sacramental building, a sacred and consecrated place) also manifests this three-fold distinction. 

The sanctuary, at the head of the floor plan, is the place where Christ the Head of the Body speaks and acts, the nave is the place of the congregation, the Body.  Having a Communion rail is not only practical, but it defines the space.  Some might claim that the Communion rail then becomes a barrier for the laity in the congregation to keep from away from the holy of holies.  I don’t see it that way at all.  That rail helps to point out that, in the church building’s layout, the congregation has its own proper character and dignity that must not be compromised or violated by "invasion", so to speak, by the priest – except in those defined moments such as the Vidi aquam we have now in Easter season.  The congregation has its own important role and this is defined in the building.

There are some consequences. 

• If the priest is seen this way, then his role is far more than that of a mere "presider".
• The congregation must have its moments to speak: making good responses is important (they need not be loud, but they must be spoken).
• Pulling lay people inappropriately into the sanctuary is really a violation of their dignity as lay people.  It is as if to say that they are not "good enough" as they are and have dignity only when they are doing what pertains to the priest.
• Kneeling at the Communion rail is not only a sign of reverence in the Real Presence before reception of Communion, but – for that close encounter of priest (head) and congregation (body) – is a reverent acknowledgement of the Christus totus in action in the sacred mysteries.

I got this nice e-mail which I now share with my emphases and comments.

Dear Fr. Z,

Long-time reader; first-time e-mailer. [Makes me think of a call-in radio program!] Wanted to pass along this great letter our former priest (now in Macon, GA, whereas we are in Augusta, GA) put in yesterday’s Sunday bulletin at his church:

"Dear Friends in Christ, 

        Pope Benedict’s papacy has certain themes emerging. One of his major themes is that the Church prior to the Second Vatican Council is the same Church after the Second Vatican Council. In other words, the Second Vatican Council was not a rupture from the past but was in continuity with what had preceded. The reason the Pope has taken this as one of his major themes is that many in the Church immediately following the Second Vatican Council pursued an agenda concerning the Church that in fact portrayed the Council as a rupture from the past. The key words for people promoting this unfortunate interpretation were “the spirit of the council.” This innocuous description for what the Second Vatican Council seemingly intended led many astray, some even into heresy. 

       The area that touched the laity the most was the reform of the Mass. The Second Vatican Council asked that the Mass be reformed to reflect a noble simplicity, active participation by the laity and that the vernacular could be introduced, but that Latin should be preserved. The first reforms began in 1965. It had the very same form as the Old Latin Mass except for some minor simplifications and the partial use of the vernacular for the people’s parts. 

       It was not until the late 1960’s that the form of the Mass we have today was introduced by Pope Paul VI. Pope Benedict has described this Mass as something that was designed by a committee of Liturgists that was a rupture from the previous Mass rather than an organic development. [This fellow has been reading the right stuff!] Since the 1970’s liturgists in the church have taken the rupture even further through the design of modern churches that over-emphasize the congregational elements, for example churches in the round. Also an emphasis has been placed on the personality of the priest while celebrating the Mass, creativity and the community as the primary actors of the liturgy. In fact, the primary actor of the Liturgy is Jesus Christ crucified, everything and everyone else must be oriented to Him; this includes the priest and congregation.  [Very well done, Father!  Very much in harmony also with Sacramentum caritatis, especially in regard to the ars celebrandi.]

        As you know, our English Mass is being revised in some rather substantial ways. We should begin to experience it within the next two years at the minimum. There may be some other changes as options. For example, the crucifix may be placed directly on the center of the altar so that both the priest and congregation face it, or to emphasize the continuity of this Mass with the previous Latin Mass, priests and people may face the same direction, the liturgical east. Only time will tell. Please note the altar arrangements when the Pope celebrates Mass in our country next week. He is coming April 15th. Stay tuned. God bless you.  [I suspect Father is preparing the terrain for a shift to ad orientem worship.]

Your Pastor,

Fr. Allan J. McDonald"

Link: http://www.stjosephmacon.com/cms/index.php?bulletin

He celebrated the High Mass in the Extraordinary Form Sunday afternoon as well, complete with (*very* professional, "Santo Domingo de Silos"-sounding) chant coming from the choir loft and all—it was beautiful and well worth the two hours’ drive it took us to get there!  here were some 100 people present; afterwards, when we thanked him for the mass, [Thank you for thanking him!  That is very important!] he told us he had been celebrating the Low Extraordinary Form once a week during Lent, with very positive turnouts and feedback from his parish church of St. Joseph’s. (BTW—The church website doesn’t do justice to the renovations he implemented at St. Joe’s when he got there several years ago, nor the renovations he undertook at Most Holy Trinity Church*, in Augusta, when he was it’s pastor for some ten years or so in the 90s.) It’s spreading!

Brick by brick.

As diocesan priests get on board with the Marshall Plan, great things will start happening.