QUAERITUR: Can a priest wear a Cross around his neck?

don CamilloFrom a seminarian:

I am currently a Seminarian and still have 5 years ahead of me until, God willing, ordination. I personally feel a priest should always wear his clericals if not also a cassock, I plan to be in collar always. But my question is, I have always liked the idea of wearing a crucifix around the neck as a witness of faith, are priest allowed to wear a crucifix with the collar and what is your opinion on the subject? Of course I’m not speaking of a pectorial cross.

I am reminded of a story told about the late Bp. Alphonse Schladweiler, great old gent.  At a confirmation he once said, in his booming voice, “Now children, the bishop has been asking you questions.  Do have any questions for the bishop?”  Always dangerous.  One lad piped up, “What’s a Monsignor?”  The priest at the place was a Monsignor.  Without missing a beat the old bishop said “Why, sonny, a Monsignor is the Cross that hangs around the bishop’s neck!”

I don’t believe anything prohibits a secular/diocesan priest from wearing a crucifix suspended from his neck.  Bishops do this routinely.  

I am talking only about Latin Church priests now.  I don’t know what the customs of my Eastern brothers are.  I suspect they use Crosses abundantly as part of their regular garb.

In any event, I don’t think there is any law prohibiting a priest from wearing a Cross or Crucifix.

For my part, I find it a bit odd.  I can see a label pin, but a Cross?  Not so much, for me at least.  Some religious have the Crucifix or Cross as part of their habit.  But that’s a habit.   I think the military or Roman collar says a great deal and it was not really the custom of diocesan priests to wear Crosses like that.

As far as the cassock is concerned, in the USA it was once ecclesiastical law that secular/diocesan priests were not to go about in cassocks except in the course of, say, bringing the Last Sacraments or Communion.  They would wear the cassock at home and church and in the course of their regular duties, such as teaching.  Otherwise they were to use black secular dress with clerical bands or military “Roman” collar.  I think I am old enough and had enough influence from older priests to the point that that is my preference when in the USA.  In Italy I pretty much live in my cassock most of the day.

That said, those laws for the USA which were established at the Council of Baltimore are no longer in effect.   The Directory for Priests indicates that the cassock is the dress of the priest and, as a substitute, the clerical suit.

The Directory says:

[66.] … For this reason, the clergy should wear “suitable ecclesiastical dress, in accordance with the norms established by the Episcopal Conference and the legitimate local custom”. This means that the attire, when it is not the cassock, must be different from the manner in which the laity dress, and conform to the dignity and sacredness of his ministry. The style and colour should be established by the Episcopal Conference, always in agreement with the dispositions of the universal law.

I believe that in the USA the conference has permitted as colors for priests to wear just black clothing.  In Italy priests can use black, dark blue, or gray.

The USCCB, dealing with CIC 1983 can. 284, on clerical dress,  said:

In liturgical rites, clerics shall wear the vesture prescribed in the proper liturgical books. Outside liturgical functions, a black suit and Roman collar are the usual attire for priests. The use of the cassock is at the discretion of the cleric.

We had some discussion once about what deacons can wear.  Apparently, according to this note of the USCCB, if deacons perhaps should go about in the black suit and Roman collar, they can in the cassock.  I think someone didn’t have their coffee that morning.

In any event, many young diocesan priests these days, in the USA have made the choice the wear the cassock everywhere.  That’s fine.  It gives me pause, I must say.  This must be because I am a bit old fashioned and my sensibilities about this were formed by contact with men such as the fabled late Msgr. Schuler and those coeval priests who were in orbit around the place.  This is also why I have never taken to facial hair or jewelry, etc., which were prohibited in the old days for diocesan priests.

Bottom line: Worry about getting through seminary with good grades and good formation.  If they say were clerical dress, wear it when they tell you to.

Worry about what to wear as a priest when you are a priest.

My practice in the USA, which is open to adjustments, is to stick to the American custom of the black suit on the streets and cassock when in the course of liturgical or other functions.

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QUAERITUR: I am unsure about whether my marriage is valid.

From a reader:

Can ones marriage be valid if it is clear that impediments listed in
Canon Law were present at the time of the marriage (and continued to
be as well) ? If not valid, then can the couple agree on continence
and focusing their attention in their growth in holiness and the
proper rearing of Catholic children – and be in the state of grace?

You don’t give me much to work with here.

My best advice is, if you have the slightest doubt that your marriage is valid, seek out your parish priest right away and explain your concerns.   If it is necessary, the parish priest/pastor can help you deal with the impediments there may be, or at least provide you with clear knowledge so that you can take the correct next step.

If there are children who depend on you, you have a natural responsibility to their rearing.  In that case, if there is a problem with your marriage, you can remain together, but in perfect continence, until such time as the difficulties with your marriage are solved or your children are grown to a point where you can separate if necessary.

The point is: Don’t sit and wonder about this.  Go to the parish priest and explain what your concerns are.  Find out what can be or must be done.

This is a matter of your immortal soul and that of your spouse.  The overriding purpose of marriage is to help you both get to heaven.  Don’t put that in jeopardy because you are hesitant or embarrassed.  It is awful not knowing what the situation actually is.

It may be that you are imagining problems that are not really there.  There may be real problems.  FIND OUT.

If your parish priest is lies than concerned to deal with your questions, or tries to brush off real problems as if they were not important, or tells you that something you know is wrong is not a big deal, or he is just moron, then find another priest or inquire from the bishop what you should do.   But if he can explain the situation and tell you your situation really is okay, and what he says sounds kosher, don’t insist that there is a problem when there isn’t one.  You can always ask for a second opinion, but usually the priest, if he isn’t a dope, will give you the right information to begin with.

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Summorum Pontificum: what is possible?

I have been writing more about Summorum Pontificum lately than I have for a while.

We have to remind people that Summorum Pontificum gave us some provisions that have the force of law.  They are not merely part of the vision of this Pope, which means a lot especially when it comes to liturgy.  They are the law of the Latin Church.

It may be that priests and bishops you deal with don’t personally like the provisions of the Motu Proprio.  So long as they follow them, they are within the bounds of the law whatever their personal preferences may be.

This comes from Rorate:

You Report: Nearly 1 in 5 Diocese of Arlington Churches offer TLM …

“A newly added Mass will begin this Sunday in the Diocese of Arlington (Va.). Saint Anthony (mission church of Saint Elizabeth of Hungary) in King George, Va., will have Mass each Sunday at 12:45 p.m. This brings the total to 12 churches (plus Christendom College’s chapel) with regularly scheduled TLMs in the Diocese of Arlington, which has a total of 68 parishes, or nearly 20 percent of diocesan parishes.”

This example proves that, even under the thumb of a bishop historically hostile to tradition, holy priests determined to bring about true restoration of the Mass and Faith can be successful.

I give the credit to the lay faithful, especially, and also the priests.

20% of parishes in the diocese.  Arlington is a small diocese, with only 68 parishes.

What would that look like in your diocese?

Keeping in mind that 20% is still only 1-in-5, a small minority….

… if you live in say the …

Archdiocese of New York: 96 parishes

Archdiocese of St. Paul and Minneapolis: 44 parishes

Archdiocese of Los Angeles: 66 parishes

Diocese of …. ?

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QUAERITUR: How should we approach a priest to ask for the Extraordinary Form?

Vote for Fr. Z!From a reader:

A group at my parish is planning on approaching our pastor to request Mass in the Extraordinary Form. I would like to be prepared to answer his questions about the “mechanics” of putting on this Mass: training the altar servers; providing for the expense of additional altar “equipment” that the parish may need, such as patens, bells, etc. The most important question: what do we need to do about placement of  the tabernacle? Ours is off to one side on a side altar in the sanctuary, not on the main central altar. I have not been able to find an answer to this question on-line. Thank you for your help.

I applaud your desire to request Holy Mass in the Extraordinary Form.

The Supreme Pontiff’s Motu Proprio Summorum Pontificum says (my translation):

Art. 5, § 1.  In parishes, where there is stably present a group of the faithful attached to the previous liturgical tradition, let the pastor willingly receive their petitions that Mass be celebrated according to the Rite of the Missale Romanum issued in 1962.  Let him see to it that the good of these faithful be harmoniously brought into accord with the ordinary pastoral care of the parish, under the governance of the Bishop according to canon 392, by avoiding discord and by fostering the unity of the whole Church.

I think your answer to any questions from the pastor about the “mechanics” must be this:

Father, don’t worry about a thing.  We will do everything.  We will set up for every Mass.  We will train the servers, though if you would pop in once in a while that would be great!  We will form the schola cantorum and we will pay from our pockets any musicians or singers we need.  We will purchase for you right away a beautiful edition of the Missale Romanum: just pick the one you desire (Fr. Z reviewed two great editions here).  We will take care of printing any sheets people in the pews might need.  We will do all the scheduling for the lay people who will be involved.  We will unlock and lock the church and clean it up.  Perhaps you, Father, could suggest the names of a few priests we can contact on your behalf if you need a substitute.  We will, when necessary, provide him some transportation if he desires and also pay his stipend.  If you, Father, need any training materials, just say the word and we will order everything for you immediately.  We will also take care of taking up the collection during Mass and making sure you get it right away.  Is there anything else you can think of, Father, that we can do to make this easy for you? Do you want some Roman-style vestments?  Just tell us the colors.  Do you have a biretta?  We will get you one right away.  What is your hat size?  Don’t know?  I have a tape measure in my pocket.  Would you like a new cassock?  Do we need sacred vessels?  We can sit with a catalog and you can indicate which you will prefer for these Masses.  We would also be happy to pay to have the whole sanctuary tidied up.  We would be pleased to pay to get rid of the carpet and return the main altar to its prominence by removing the free-standing altar and putting the tabernacle back in the center.  No, Father!  Really, we mean that.  You chuckle, but just say the word.  We will handle anything you point us at!   We will make due with the tabernacle to the side… until you are ready to move it.  Then we will pay for it. Furthermore, after Mass the servers will kneel by the tabernacle when everything is put in its place and say a prayer for you, our pastor, and the bishop.

There.  That should do it.

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Cardinals to take possession of their titular churches in Rome

A couple of WDTPRS’s favorite Cardinals will soon be taking possession of their cardinalatial titles in Rome:

Sabato 5 febbraio 2011, alle ore 18.30, l’Em.mo Cardinale Raymond Leo Burke, Prefetto del Supremo Tribunale della Segnatura Apostolica, prenderà possesso della Diaconia di Sant’Agata de’ Goti, Via Mazzarino, 16.

[…]

Domenica 13 febbraio 2011, alle ore 12.00, l’Em.mo Cardinale Albert Malcolm Ranjith Patabendige Don, Arcivescovo di Colombo, prenderà possesso del Titolo di San Lorenzo in Lucina, Piazza di San Lorenzo in Lucina, 16/A.

I am delighted that they both received ancient titles, rather than a newer one created from some parish on the periphery.

For those of you who are interested in such things, Cardinal Henrico  Dante is interred at Sant’Agatha de’Goti and at San Lorenzo in Lucina there is a great painting of the Crucifixion by Guido Reni.  I believe Poussin is there as well.

Meanwhile… from another cardinal, once Cardinal of San Giorgio in Velabro …

Deep in History

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Why we needed Summorum Pontificum: Reason #746589

A reader alerted me to this. I am not making this up.

From Inquirer.net of Luzon in the Philippines:

Nuns dance to get recruits in Baguio City
By Elmer Kristian Dauigoy
Inquirer Northern Luzon

BAGUIO CITY—Never too old for “Toyang.”

Catholic nuns on Saturday night danced to this Eraserheads hit inside Baguio Cathedral as part of a vocational drive to recruit new blood.

[…]

You can read the rest over there.

I know that some communities of women religious aren’t on average 72 years of age… but… still…

Is this how we do these things?

Read.  Think for a while (before posting).  Discuss (after thinking).

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A “post hoc ergo propter hoc” observation

There were attacks on Christians in Egypt.

The Pope spoke out against attacks on Christians in Egypt.

The Egyptian government resented the Pope.

Where is the Egyptian government now?

I’m just askin’….

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QUAERITUR: Can a pastor/liturgist force servers to receive Communion under both kinds?

Vote for Fr. Z!From a reader with my emphases:

Our parish liturgist has sent out the following to all Altar Servers and Acolytes who assist at the Novus Ordo mass.

Servers at Saint Mary receive both Species if they receive at all.  If you receive the body, you receive the blood.  Some servers are refraining from receiving the blood.  Servers receive both so as to show by our actions that both are Christ.  If anyone would like to have a longer conversation with me on this issue, I am happy to do so, but so long as it is morally permissible to receive both, we will.”

From my reading and formation I find his statements contrary to Church teaching, tradition, and practice. What do you think?

Let me get this straight.  Servers are being told that if they wish to receive Holy Communion when they serve they must receive under both kinds?

Also, what is this about “morally” permissible?  It is permissible under the Church’s law for Holy Communion to be offered under both kinds under certain conditions.  It is permissible for people to receive under both kinds, if they so desire, when it is offered.   What the writer (and I assume the pastor) are trying to do here is put head pressure on servers to receive in order to put head pressure on the congregation to receive under both kinds.

No.  You cannot force any communicant, server or not, to receive under both kinds.  The only person there obliged to receive under both kinds is the priest celebrant.  Every one else, server and congregant alike, is free to receive or not to receive Communion even under one kind when both are offered.

I think this sort of head-pressure is irresponsible and oppressive.  It violates the individual’s freedom and constitutes an intrusion into their personal, spiritual life.   If the server is a minor, it may also violate the rights of the parents of the servers as to how the child should receive Communion.

I think the Congregation for Divine Worship and Discipline of the Sacraments would be interested to read a bulletin with that printed in it.  Perhaps a copy should be sent to the local bishop and to the congregation.

I can see that a priest and/or liturgist might be so convinced that everyone should receive under both kinds that he might want to persuade people.   But to force or oblige them?  The implicit message to the servers here is, “Receive under both kinds or you can’t be a server.”

I wonder if there is such attention paid in that place to people receiving Communion regularly in the state of mortal sin.

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QUAERITUR: How to confess well? I worry I am not doing a good enough job of it.

From a reader:

Hi. I am convert. [… S]ince being brought up in a protestant
tradition and only becoming catholic as an adult, I was never exposed to the traditions, the formality. In our confirmation classes we was taught the believe system and not the liturgy. So when going to confession I never know how to start, what sins to confess.

But that is not the biggest problem: How do you remember all your sins? How do you remember how many times you have done a particular sin? The one thing I am convinced of is that is, even while I am writing this, I am sinning…the nature of our existence. The problem also becomes exponential, since the knowledge becomes so overpowering that I feel as if I am doing a “half-a-job” confessing and that I have not achieved grace after going to confession that I stop going to confession for months at a time…and then I feel that I should not receive the Eucharist.

I am so glad you see the need for a good confession.  A good regular confession.  A good regular thorough confession.

Go to confession anyway, even if you are not sure you are doing a perfect job of it.  Just go anyway.  Please.

From the onset be assured that, if you do your best, even if you can’t remember everything, your sins are forgiven.  Even those you forgot are forgiven.  If you make your confession but through no fault of your own forgot somethings – either because in that moment maybe you were nervous or you simply forgot – and you walk out of church and a construction crane falls on you, you go before your Maker in pretty good shape, as far as mortal sins go.  Temporal punishment might be another matter… but the really big deal is getting those mortal sins forgiven.

First, learn a standard way to make your confession and use it ever time.  This helps keep the nervousness down and the priest always knows where you are at.   The standard way every kid in the USA learned is probably the best.   When you start (for example when the little window opens and the priest may say intro thing) you say “Bless me Father, for I have sinned.  It has been [X days, weeks, months, years] since my last Confession.  These are my sins.  Confess your mortal sins in number and kind.  When you are done, say “For these and all the sins of my past life I am truly sorry and ask a penance and absolution.”  That let’s the priest know you are done.  Sometimes people just fall silent, which could leave the priest wondering if you are trying to summon the courage to confess the big one.  The priest will maybe give you some counsel, he may ask a question or two.  He will assign a penance and, usually, say something like “Act of Contrition”, meaning that you should say the Act of Contrition.  He will give you absolution.  Sometimes the priest will start with the form of absolution before you are finished with your Act of Contrition.  Then he will probably say something like “Your sins are forgiven.  Go in peace.”  It is nice to say “Thank you” before you get out.

I suggest this Act of Contrition, for it has all the elements the priest needs to hear and you need to say:

O my God, I am heartily sorry for having offended you and I detest all my sins, because I dread the loss of heaven and the pains of hell; but most of all because they offend you, my God, who are all good and deserving of all my love. I firmly resolve with the help of your grace, to confess my sins, to do penance, and to amend my life. Amen.

You can do this with “you” or “thee”, whatever.   I say “thee” because that’s the way i learned it.  There are various forms of Acts of Contrition, Acts of Sorrow.  I think this one is as good as they get.

About remembering your sins.

Every night before you go to sleep, examine your conscience.  Make this a regular part of your routine before going to sleep.

I suggest to people just getting going, to start making examination of conscience when you start brushing your teeth.  Why?   Because, unless you are really strange, you always brush your teeth before going to bed, and if you don’t you should.  By tying the examination of conscience to some other thing you never omit, you can develop the habit of examining your conscience regularly.

Review your day.  Look for things you did that were wrong and, don’t forget, things you failed to do that you should have.  Use the commandments… use the virtues… whatever.  Just do it.  Every evening.  Just do it.

There are good little booklets with examinations of conscience and preparation for confession that you can find in any good Catholic book shop.  The point is: pick one and start.  You may find a better one later, but get at it right away.  We make baby steps in all these things at first, and that’s okay.  God sees your heart and knows you are trying.  With a little time, you’ll be more confident and aware of what you are doing.

Brick by brick.

By doing this every evening, you will more easily remember what you have done so that your examination of conscience before confession will be much easier and your confession more precise.

Why is such precision and care important?  Why should you instantly dismiss any suggestion that this is just making a “laundry list” and that numbers of sins aren’t important?

When you examine your conscience you are also looking for your ingrained habits, vices, the things which are real dangers to your soul.  You quickly identify with stark clarity the fissures and fault lines in your life.  When sometime gets into the confessional and says “It has been one week sicne my last confession. I lied, I cheated, I kick my dog…”, there is no way of telling if the person lied one time, and therefore this was an aberration, or if she lied 52 times in that week.  Lying 52 times in week is a real problem.  If she is confessing this sort of thing with this sort of frequency often, then she would be a liar, an inveterate liar.  This gives her and the priest the chance to start fixing the problem through grace, common sense and elbow grease.  We have to identify our principal faults so that we can make progress in holiness.  This is ongoing.  We need an objective eye and some inescapable honesty.  We attain this through a daily examination of conscience.

It doesn’t have to be long.  But it has to be honest.

If you do this regularly, you will not have such a hard time remember sins also in number when you go to confession.

Also, if you start remembering things you forgot about, and you haven’t confessed, or aren’t sure you confessed, just mention them when you go to confession the next time.

The confessional is not a torture chamber.   You don’t have to put yourself on the rack.

Pray for some help from your guardian angel to be honest with yourself and to keep the enemy at bay, and examine your conscience.

Then just go.

Finally, about receiving the Eucharist in Holy Communion.

If you know that you are in the state of mortal sin, do not go to Communion.  If you are not sure if you are in the state of grace, you could probably go, or you could sit that one out.  If you are not sure, make a very good act of contrition, and go.  If you don’t choose to go, make a spiritual communion (there are good prayers for that).  If you are pretty sure that you are in the state of grace, happy you, then go to Communion with happy and confident fear and trembling.  We can’t be presumptuous about the state of our soul, but we can nevertheless be pretty sure after examining our consciences and using the sacrament of penance wisely.

The worst thing a person can do is never ask a question about the state of his soul.  For that sort of person, I worry.

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A Papal Nuncius with sharp words about bishops who resist Summorum Pontificum.

Yesterday we saw with the help of Rorate and Messa in Latino that an Italian bishop had some things to say about other bishops who resist Pope Benedict’s visions and provisions.

Today, our friends at NLM clue us in about the remarks of a Papal Nuncius concerning bishops and others who resist Summorum Pontificum.

My emphases and comments:

In his homily for last Sunday, January 30, 2011, the Apostolic Nuncio to the Antilles Islands, H.E. Most Rev. Thomas E. Gullickson [WDTPRS has written about the Archbishop before HERE.  He is an American, a priest of Sioux Falls.], Titular Archbishop of Bomarzo, had some pointed remarks about bishops resisting the implementation of the motu proprio Summorum Pontificum:

Why, even three years after the issuance of Summorum Pontificum (just to name one example), are well-meaning lay folk still treated with such great disdain by no less than bishops, bishops in communion (of heart, soul, mind and strength?) with the Successor of St. Peter when they ask for Mass in Latin? Is this anything other than blind hypocrisy (the plank!)? [This is great… this should qualify him for instant promotion….] You tolerate no small amount of bad taste, bad music and caprice, while begrudging some few a port in the storm of liturgical abuse which seems not to want to subside? [And that “few” is slowly growing larger.] Can we be after His own Heart and not just claim to be members of Christ’s Body while still acting so at odds with the example set by the Holy One of God, meek and humble of heart? Such prelates are at counter or cross purposes to the sense in which the Church wants to go; they are ignoring what the Spirit is saying to the Churches and doing so with a backhand to some who are branded common and contemptible, but certainly not in the eyes of Christ… Let me say it more clearly! My issue is with the contempt shown for an outstretched hand, contempt such as would not be shown toward someone asking for some other benefit.

When the Holy Father speaks of his will to see these two forms of the Roman Rite (ordinary and extraordinary) enrich each other, when he and others express eagerness for a recovery of the sense of the sacred in our churches and in how we worship, I am convinced that he has indicated the true nature of the rupture which has indeed occurred and needs to be mended or healed. You would think that those in communion with the Pope would seek to understand him and embrace his point of view. There is too much room for caprice and hence the need to reform contemporary Catholic worship. This is evidenced time and again, by way of one example, in the sense of helplessness many priests experience when confronted by musical groups moving into church with inappropriate repertoires, not to mention the dance and puppet troupes which should have been banished long ago. If a bishop does not want to discipline at least he can respect and foster those seeking good order. [This underscores how Summorum Pontificum was a huge gift to priests.  It was the first document in a long time that actually did something concrete to help priests.]
Archbishop Gullickson has spoken out repeatedly about both the usus antiquior and the reform of the reform; have a look at his thoughts here.

He also implements these thoughts practically: In 2009, he began to exclusively celebrate Holy Mass ad orientem in the chapel of the Apostolic Nunciature in Port of Spain, Trinidad & Tobago. See his detailed explanation here.

WDTPRS KUDOS to Archbp. Gullickson.

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