QUAERITUR: New translation and inclusive language

Posted on 11 April 2011 by Fr. John Zuhlsdorf

From a reader:

What is and is not currently allowed to be used at Mass? What will and won’t be allowed after November? What falls into the “bad but nothing to be done about it” category and what can be taken to the bishop or beyond if it occurs?

Most of our liturgy refers to God and Christ as male, but there are frequent hymns that use inclusive language for the people in general, even when quoting scripture (yesterday we had “I am the Bread of Life, you who come to me shall not hunger, you who believe in me shall not thirst; no one can come to me, unless the Father beckons”; the Gloria is often said as “Glory to God in the Highest, and peace to God’s people on earth” with language about God being the King remaining — that sort of “soft” inclusiveness, which I believe is an attempt to appease all sides).

First, what is permitted to be used at Mass is what is published in the official books to be used at Mass, that is the Latin edition of the Missale Romanum and/or an approved translation of the Ordinary Form Missale Romanum and its Lectionarium.  Approved books with chants for the Mass can be used, for example, the Graduale Romanum.

In these approved liturgical books you say or sing what is in black print.  Easy.

Second, this may sound a little hard or unrealistic, but those “hymns” to which you refer are not really part of the official liturgical texts of Mass.  See my comment above, about the Graduale Romanum.

If there is some problem with the text of a hymn, just get rid of the hymn.  Don’t sing it in church.

Just say “NO” to bad hymns.

If people don’t like some aspect of the new, corrected translation we will begin to use in November, then it is always possible to opt for Latin.  Latin eliminates the problems of a) bad theology, b) illicit texts, c) inadequate translations, b) excluding anyone of a different sex or species or astrological sign.

The basic solution to all of this is summed up in

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QUAERITUR: Tarting-it-up for a church wedding

Posted on 11 April 2011 by Fr. John Zuhlsdorf

[Raising my eyes to heaven even as I grope for that third rail with my outstretched toe.]

From a readerette:

I’m having a bit of a conflict with my bride-to-be best friend, who has gone Bridezilla on me. She asked me to be her Maid of Honour, and she agreed on the conditions (I could only witness her marriage, nothing else because I’m a student with no time or money to plan or pay for her bridal shower and stagette, and no immodest dress). When it came time for dress shopping and only being able to find strapless dresses, we agreed that I could wear a matching bolero. [Dunno “bolero” … ummm … really big hat?  Some sort of bull-fighting cape?  Okay.. I have no idea what a bolero is, but I assume it will make you look less of a tart while wearing it.]

That was eight months ago, and now that the wedding is almost here, she has decided she wants all of her bridal party to having matching necklines. [Lord, strengthen me to the end of this…] She is strongly convinced “it will look funny” if we don’t all wear strapless dresses and won’t let me wear the bolero in the church or for pictures.

Things are getting ugly and I’m trying to be patient with her because I know these are stressful times.  [I know what you mean.] I know strapless dresses are inappropriate, especially in a Catholic Church.

This brings me to the other problem. [There’s more?] When the dress was undergoing alterations, the seamstress and I didn’t make a big fuss that the huge bra support-band [?!?!?] was visible in the back because it was going to be fully covered by the bolero. It really should not be worn without the bolero. [The … ummm… right… ]

I want to make one last attempt to try to make her to understand why it’s important to wear modest clothing in the church, but I don’t know what to tell her, or how to tell her. Her priest doesn’t want to get involved with this either, [NO!  Really?  How come?  Actually, I’d be more concerned if he wanted to get into this.] so I’m on my own. What would you recommend?  [Who… me?]

If that doesn’t work, given the situation, would it still be inappropriate for me to participate in the wedding party in a strapless dress with the bra visible in the back, [I am guessing that the strapless dress and no bra sort of defeats the aim of modesty.] or should I stick to what I know to be appropriate and quietly bow out of the wedding party?

SIGH

Okay… I have the perfect solution.  King Solomon himself could not do better, and it doesn’t involve threatening to cut anything in half, especially straps of any kind or … purpose.

Switch to the groom’s party and wear a tux.

Seriously, if the bride wants you to wear what you consider immodest clothing in church, and you don’t want to wear immodest clothing in church, then don’t.

Graciously bow out.

Still on the serious note … I am sorry that this is causing strain in your friendship.  You want to be part of this happy event, but you are in a bind.  You have to chose if your friend won’t budge.

Thanks for wanting to be modest.

Part of situations like this is the incessant imposition on women and girls that they have to look like tarts.  Another part of situations like this is that the Catholic Church has in so many places abandoned decorum and a true sense of liturgical worship, has neglected to instruct people what sacraments are, that women and girls think they can and even should tart-it-up in church.

No tarts in church, please.  Well… let me rephrase that.  Tarts are welcome.  We are all sinners, after all, and sinners are welcome in their Father’s house.  BUT, for any tarts reading this… if you are a tart, please don’t dress like a tart for weddings.  Please?

And then there are the funerals.

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QUAERITUR: Do you/why don’t you take ads?

Posted on 11 April 2011 by Fr. John Zuhlsdorf

adsI have had questions from several readers in the last week, and two today, asking if I am willing to take advertisements or, on the other hand, why I don’t do advertisements.

The answer is: I think about it and then I don’t, and then I think about it again.

However, when I have thought about it, have done some investigations about what people charge for ads.  Then I think about it.

Then I see that the website of the Vicariato di Roma (the Diocese of Rome) has ads, and they are even all for churchy companies.  Egeria is a popular bottled water in the area of Rome.

Parish bulletins have ads on the back for businesses which have nothing to do with the church.

So, I am not entirely entirely closed to the idea.  And I like helping Catholic concerns such as Mystic Monk and sisters who make soap and good books, etc.

Furthermore, when I consider how high my traffic is, ads would probably be very useful to the client.  I would probably ask for a reasonable CPM.

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Collect for the Commemoration of Bl. John Paul II

Posted on 11 April 2011 by Fr. John Zuhlsdorf

When a person is beatified their “cult” or the public liturgical observance of the person is normally restricted to the place most closely associated with the blessed’s life and work or the blessed’s religious institute, if a member.

The liturgical cult of Bl. Pope John Paul II will be observed in Rome and in Poland.  Bishops would have to seek permission from the Holy See to have local observances.

I see also that the COLLECT for the new blessed’s feast, 22 October, is released in English.  I haven’t see the Latin, but I bet we could fairly closely reconstruct it.

O God, who are rich in mercy [a reference to Dives in misericordia]
and who willed that the Blessed John Paul II
should preside as Pope over your universal Church, [like the classic collect for a Pope]
grant, we pray, that instructed by his teaching,
we may open our hearts to the saving grace of Christ, [Echoing his “Be not afraid” sermon.]
the sole Redeemer of mankind. [reference to Redemptor hominis, 1st encyclical]
Who lives and reigns.

UPDATE:

Someone sent me the Latin:

Deus, dives in misericordia, [As I suspected]
qui beatum Ioannem Paulum, papam,
universae Ecclesiae tuae praeesse voluisti, [ditto]
praesta, quaesumus, ut, eius institutis edocti, [hmmm… ]
corda nostra salutiferae gratiae Christi, [perhaps better gratiae Christi salutiferae]
unius redemptoris hominis, fidenter aperiamus. [As I suspected, on both counts.]

That “eius institutis edocti” sounds a little odd to my ear… my liturgical Latin ear.

First, institutum, usually plural in liturgical Latin, seems to be paired up with divine, rather than the human.  Let that pass.  Also, whereas in the English, above, it is rendered as “teachings”, the Latin word has more of a deeds and manner of life connotation.  Of course one teaches through those as well, no question.  But institutis edocti… edocti institutis… it feels strange.

Also, for that final line, perhaps aperiamus fidenter.   I’m not wedded to that.  I can see ending on that aperiamus, which stresses that connection with the famous “Be not afraid to open wide… ” etc.  And aperiamus provides a singable clausula.  But there are a lot of sibilants in that last line.

Okay.. whatever.

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Confraternity of Catholic Clergy in England already attacked in The Tablet

Posted on 11 April 2011 by Fr. John Zuhlsdorf

The TabletA while back I told you that in England some priests have started a new Confraternity of Catholic Clergy. They want a Confraternity which is faithful to Catholic doctrine and their identity as Catholic priests. I know quite a few of these men and they are great priests.

Therefore, it was simply a matter of waiting a few days before this fine initiative was attacked in The Tablet (aka The Bitter Pill aka RU 486 aka FishnChipsWrap).

Here is a letter accepted by RU for your disedification in the 9 April number. My emphases and comments:

Dubious models of priesthood?

It was interesting to read about the new Confraternity of Catholic Clergy in the British Province of Pope St Gregory the Great (News from Britain and Ireland, 2 April). The theologically dubious description of the priest as being an image of Christ, acting in the person of Christ, and possessing an “active instrumental power” all in a way in which the layman respectively is not, cannot, and does not, betrays a clericalist and power-based notion of priesthood at odds with any notion of service. [I am not sure from which planet the writer came, but on my planet the Catholic Church teaches these very things about the difference between priests and lay lay people.] This could all be put down to a traditionalist nostalgia for past priestly status or to an outmoded and flawed theology of the priesthood, were it not for the fact that psychologists and others are very aware that it is precisely that kind of power-focused selfdefinition that has in part contributed to the abuse of power within the priesthood, including the sexual abuse of children. [Nasty business, this. Affirm that there is a difference between the priesthood of the laity and the priesthood of the ordained and you on the same course as a child abuser. Tell that to the feminist nuns who abused kids.]

John J. Dunne
Bridge of Earn, Perth

The TabletOkay… take a moment to … I don’t know… perhaps to wash your face after that slimy green-ink diatribe.

I don’t think any Catholic publication, even one such as The Tablet, should print a letter like that. Shame on the editor.

And to the writer:

I, a priest, can consecrate the Eucharist and absolve sins, and even confirm if necessary. If you are a lay person, you can’t. Even if you are a deacon, you can’t.

I, a priest, act in the person of Christ when I consecrate or absolve or forgive your sins during sacramental confession. I, a priest, am alter Christus when I do those things in a way that you, a lay person or even a deacon, cannot be. I, a priest, when I do those things, do them by Christ’s power through my poor and unworthy person.

I, a priest, can hold certain offices in the Church, which you, if you are a lay person, can’t.

I, a priest, am not better than you, if you are a lay person, but I have received a sacrament which made a change to my soul. I am different. I will be a priest in that sense forever, even after death, in heaven or in hell (God forbid).

If you are a lay person, you share in the priesthood of Christ insofar as you are baptized, but you are not a priest in the sense that I am a priest.

That’s how it is in my Church. The Catholic Church.

I hope the English Confraternity grows in numbers quickly. Let it be attacked often in the pages of The Pill.

Lay people can join as “friends” of the Confraternity.

Also, the Confraternity is going to be able to take donations through a PayPal button on their website. I hope many of the readers, in honor of The Tablet will go mobilize in support of these good men and make a donation…

… and then write a letter to the editor of The Tablet saying how much you gave and why.

Posted in Green Inkers, Mail from priests, Our Catholic Identity, The Last Acceptable Prejudice | Tagged , ,
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QUAERITUR: Advise on missalettes, booklets for the Extraordinary Form

Posted on 11 April 2011 by Fr. John Zuhlsdorf

I had a telephone call from a friend with a question about missalettes or booklets for use by congregants who attend the Roman Rite’s Extraordinary Form of Mass.

He explained that, at his church, they use the commonly found red booklet put out by the Coalition in Support of Ecclesia Dei (3rd edition, 1999).

BTW… maybe they should consider changing Ecclesia Dei to Summorum Pontificum, but I digress.

The questioner was asking about alternatives to the red booklet because, as he explained, on more than one occasion visitors to the church – interested in seeing what the TLM is all about – went away angry about something they found in the back of the booklet.

Turning to the back of the red booklet, in a helpful section of basic catechetical lists and prayers, on page 60, you find “The Six Commandments of the Church“, the sixth of which (in this booklet) reads:

“Not to marry persons who are not Catholics, or who are related to us within the third degree of kindred, nor privately without witnesses, nor to solemnize marriage at forbidden times.”

The problem is, that should probably read “Not to marry without a dispensation persons who are not Catholics… etc.”.

It is not unlawful for Catholics to marry non-Catholics, provided the Catholic party has obtained a dispensation to do so.

Of course it is arguably better to marry a co-religionist.  It is better not to have a household divided by religion, or raise children in a house wherein the parents don’t share the same faith.  But it is not forbidden by the Church do to so, provided the couple follows the Church’s well-thought through and time-tested laws concerning marriage.

Therefore, my questioner will replace the red booklet with some alternative which will not offend on this point…. which could be easily corrected in a new edition of the red booklet.

Sadly, I saw one recently – put together by an acquaintance – intended for children – truly beautiful with fine art and good translation… but when he submitted it to the the local bishop for an imprimatur he refused to give permission (not being a fan of the older Mass).

Or perhaps a sticker could be placed over that area with a better text?

Discussion?

Nota bene:

  • I don’t think an Angelus Press booklet would be accepted in this particular situation, though it would be good to know what they have.
  • A personal handmissal, such as the beautiful Baronius Press missal or the equally well-bound Angelus Press missal is great for regular attendees.  We are looking for something for visitors or people who don’t yet have one.
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150+ Catholic colleges with connections to Planned Parenthood

Posted on 11 April 2011 by Fr. John Zuhlsdorf

From the Cardinal Newman Society:

New Report Exposes More Than 150 Catholic College
Connections to Planned Parenthood

Manassas, Va. – Today, April 11, 2011, The Cardinal Newman Society (CNS) issued a devastating report titled “A Scandalous Relationship: Catholic Colleges and Planned Parenthood” unearthing more than 150 current and past connections of Catholic colleges and universities to the national abortion provider, as documented on the Internet.  In the report, CNS urges Catholic colleges and universities to “embrace a no-tolerance position for any relationship with Planned Parenthood,” which CNS asserts is “a leading contributor to what Pope John Paul II labeled a ‘culture of death’.”

A brief introduction to the CNS report follows:

For 18 years, The Cardinal Newman Society has exposed scandalous activity at many Catholic colleges and universities.  Although today we are beginning to see some movement toward a renewal of Catholic identity in Catholic higher education, serious problems remain.

Current public attention to Planned Parenthood—the largest abortion provider in the United States, responsible for extensive promotion and distribution of contraceptives—prompted us to perform a simple, public search of the websites of Catholic colleges and universities.

Despite the Catholic Church’s unambiguous teaching on abortion and contraception, we discovered referrals to Planned Parenthood for “health” services, internships and fellowships with Planned Parenthood, seemingly boastful disclosures of employees’ past work with Planned Parenthood, and other ties to this and other “pro-choice” organizations.  The problems are spread across dozens of institutions, with occasional concentrations at highly secularized institutions like Georgetown University and Seattle University, two leading Jesuit institutions.

What is publicized on the Internet often indicates more extensive concerns hidden from public view, so while the information contained this report is shocking and scandalous, it is only based on a rudimentary search of college websites and likely does not capture all ties to Planned Parenthood at Catholic colleges and universities.

If one considers—from a faithfully Catholic perspective—the fact that Planned Parenthood is the largest abortion provider in the United States and a leading contributor to what Pope John Paul II labeled a “culture of death,” any relationship to Planned Parenthood or those who have worked for such an organization is simply unacceptable.  In no way can the work of Planned Parenthood be considered compatible with the mission of Catholic higher education or the moral teachings of the Catholic Church.

Furthermore, any relationship to Planned Parenthood endangers students who may develop a sense of comfort with an organization that destroys innocent lives, ruins souls and plays a leading role in the demise of American culture.  A Catholic educator who cares for the wellbeing of students would do everything possible to dissuade a student from entering the doors of a Planned Parenthood clinic.  Nothing good can come of it.

Finally, the brazen manner in which Catholic colleges and universities are publicly disclosing—even proudly touting—their ties or the ties of their employees, students and alumni to Planned Parenthood is shocking.  There appears to be a pervasive attitude toward Planned Parenthood that regards the abortion and contraceptive agency as benign.  This attitude is simply inconsistent with a genuine Catholic sensibility.

We urge Catholic colleges and universities to embrace a no-tolerance position for any relationship with Planned Parenthood—including disqualifying candidates for teaching positions with previous experience working with or for pro-abortion organizations.

There are matters of Catholic identity which require discernment and which may not point to simple solutions.  There is no such nuance here—Planned Parenthood is a serious danger to the health, lives and souls of innocent students.  There is no place for Planned Parenthood on a Catholic campus.

Click here to read the entire CNS report.

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It’s Tea Time for Mystic Monk!

Posted on 11 April 2011 by Fr. John Zuhlsdorf

Yes, I have been peddling Mystic Monk Coffee, sold by the traditional Carmelite men in northern Wyoming.

It’s swell, after all, and when you buy it you are helping them live and build a new monastery.

Some of you have been hoping they would offer tea and not just coffee.

The Mystic Monks are now taking advance orders for their new line of tea.

They estimate they will start shipping on 14 April (just  a few days from now).

A few from their list:

Earl Grey … or should I say Tea, Earl Grey, hot.

English Breakfast Tea

Blossoming Jasmine

A camomile blend called Peaceful Monk

And they have several other teas with flavors such as peace and raspberry.  Go look!  And then buy some, if not for yourself, for your:

  • church group
  • neighbor
  • office
  • grandmother

Hey… is Mother’s Day coming?

Perhaps their Six Best Blend Gift Set of coffee?

Otherwise they have Gift Cards.  I suspect your parish priest would appreciate one of these.  Priests like gift cards.

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QUAERITUR: Sign of Peace questions

Posted on 11 April 2011 by Fr. John Zuhlsdorf

From a reader:

I’ve heard that the sign of peace at Mass is optional (for priest and people), and that its position within the Mass can be moved to another part of the liturgy such as the Introductory Rites. Are these points true?

Yes and No.

Yes, the Sign of Peace – and I assume here that you are talking about the congregation’s Sign of Peace – is entirely optional in the Novus Ordo.  The congregation exchanges the Sign of Peace at the discretion of the priest or bishop celebrant.  To put it another way, it does not have to be done at all.  However, there is a specific moment when the celebrant extends his Sign of Peace to those present.  The celebrant’s Sign of Peace is not an option.

No, the Sign of Peace cannot be moved to another place during Mass.  However, it could be done before Mass and then omitted during Mass.

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Shivers… 165… Eaton Place?

Posted on 10 April 2011 by Fr. John Zuhlsdorf

I had no idea.

I turned on the tele and flipped around… and suddenly had gooseflesh at the catch of a strain of music.

Upstairs, Downstairs.

It’s back.

And a Rose is still a Rose!

I had no idea that Upstairs, Downstairs was going to be revived.  When I heard that strain of music, and I remembered was it was, I had the strongest sense of recollection of time past.

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