Pentecost PODCAzTs

Here are some links to PODCAzT I made in the past having to do with Pentecost.

087 09-06-03 Veni Sancte Spiritus – The Pentecost Sequence dissected
061 08-05-17 Pope Leo I on a post-Pentecost weekday; Fr. Z rambles not quite aimlessly for a while
060 08-05-16 Pentecost customs; St. Ambrose on the dew of the Holy Spirit
059 08-05-15 Leo the Great on Pentecost fasting; Benedict XVI’s sermon for Pentecost Sunday
058 08-05-14 Ember Days; Chrysostom on St. Matthias; Prayer to the Holy Spirit
057 08-05-13 John Paul II on the unforgivable sin; Our Lady of Fatima and the vision of Hell
056 08-05-12 Octaves – Fr. Z rants & Augustine on Pentecost

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Sunday – Lapin au Saupiquet (Rabbit)

It is Saturday afternoon and preparation of my Sunday meal is underway.  I began yesterday evening.

Based on your feedback …

Total Votes: 791

… about which rabbit dish to make (notice that is which rabbit to make and not whether or not to make rabbit) I chose Lapin au Saupiquet or Rabbit Marinated in Vinegar and Herbs, and stewed in Red Wine.

I am using the recipe in Julia Child’sJulia Child Mastering the Art of French Cooking, provided by a reader, by the way. Oddly, it is the sole rabbit entry in the books.

Here is the new book open to its page.  I will make note and also jot the date I made it, animi caussa.

The first step after obtaining the ingredients – and I had a few things on hand useful for this dish – you need to start the marinade.

You start with red wine vinegar.  Child’s recipe makes a distinction about the harshness or sharpness of the vinegar and adjusting the recipe accordingly.  I thought my vinegar was overly sharp, so I used a smaller amount as she suggested.

You will need juniper berries.  I happen to have some on hand because I use them when making pork ribs with sauerkraut, which I did a couple times this winter.  They are small, round, and bluish-back.  I sorted out those that didn’t look good.  Also, I added a few more than Child suggests, simply because I like the flavor, but not so many as you see in my hand, below.

Note that I added an extra bay leaf, simply because they have been around for while and have lost something of their flavor over time.

I didn’t have to buy rabbit… ehem… and I will spare you some of the details.

I did, however, want to trim out some of the fat.

I think this rabbit was more along the lines of Peter than Bugs.

When working with meat, especially poultry, always always always wash everything with very hot water and soap.

Knives, cutting boards, any other utensils, sink, counter top around the area… because stuff splashes and spreads.  Even spray them down with disinfectant.

HANDS.

It is just better not to take any risks. Get into a discipline of washing knives and boards right away.

The rabbit in the marinade.

It gets covered and placed in the fridge from Friday night until I will start the cooking process tomorrow, Sunday.

Several times on Saturday, I spoon marinade over the meat and shift it around.

Julia says in the recipe to use a bulb baster, but I don’t have one.  Thus, I tip the container and use a spoon.

Note: you don’t have to have liquid covering the meat.  Just need to move it around, spoon it over from time to time.  The olive oil in the marinade helps the liquid adhere to the surface of the meat.

The marinade both preserves the meat, imparts flavor, and tenderizes.

Remember that meat is muscle.  When you put a piece of meat in a very hot pan you will see it instantly start to shrink.  That is because the little interlocked muscle fibers, which are protein, contract with heat.  When you tenderize (mechanically by pounding, or chemically by wet or dry marinade) you effectively are unbinding the interwoven muscle fibers by breaking down the peptides in the protein, so that when they contract in the heat they don’t make a denser and tough fabric.  This is also why cooking meat very slowly helps to make it more tender.

I included the kidneys and liver, but not the head as is often done in Italy, France, etc.

So… tomorrow, Sunday, I will have to make the braising sauce, or sauce au Saupiquet (a sharp sauce for meat, game) which will involve several steps including browning the lardons or think bacon and also the sauce for serving.

The serving sauce will be as Child recommends: the cooking liquid from the rabbit in which I will cook prunes.  That will be the only tricky part, I think.  I will have to reduce the cooking liquid after removing the rabbit, which I will then keep warm in the cooling oven while I work that last few busy minutes.

For vegetable, Julia suggests “parslied potatoes, buttered noodles, or steamed and buttered rice, and a simple green cegetable such as sauteed zucchini, buttered broccoli, or green beans.”   I don’t know.  I am leaning in a another direction.  I think I will make the famous rutabaga sitting on my counter since the evening the surprise elk arrived.  The added bonus is that the person who brought the elk – and ergo the rutabaga – is coming to eat.

Beyond that I am not quite sure. Perhaps asparagus.

UPDATE 23 May – Sunday – 2115 GMT:

Well… it’s done.

This was an intense piece of work for a Sunday, I can tell you.

Kitchen work is pretty hard core when up against a clock.  At the end of my prep, I had to go take a shower and change clothes, which is not unusual for working in a hot kitchen and with such ingredients.

To the task.

I decided to make the rutabaga with a recipe I found in the same volume of Julia Child’s book, a purée. It sounds fancier in French… A purée “Châteaux en Suède”.
Not easy work, especially without a food mill!  But, I managed. Julia adds a note that the French don’t eagerly turn to rutabaga in classical cooking, because it reminds of the time of terror and famine when people were starving and nothing better would grow.  I know that in farms in the USA, in the part of the world I grew up in, when they were clearing land, picking rocks, tearing out stumps with the great “muckle horses” and turning the sod, the first crop was sometimes rutabagas: which would grow in poor soil.   But I think they retain something of the bitterness of famine.

A purée “Châteaux en Suède”.

Some shots of this actually went on concurrently with the prep for the rabbit.

What to use?

Eventually I found the knife worked best.

Root veg is often coated in wax.  You would do well to work on paper towel or wax paper to save a cutting board cleaning step.

I refer you to Mrs. Child’s recipe.

Into chunks, with butter and salt and water.

Cook.

Reserve the cooking liquid which you will need later, and start mashing or putting it through a mill.

I would eventually resort to a hand mixer I had out for purposes of dessert.  See below.

In the meantime, I had trimmed fat from bacon and rendered some of the fat, which went into a pan.

Flour to make a roux.

Bubble it without browning.

Start mixing in the cooking liquid from the rutabaga.  Beat till smooth.

Mix in the rutabaga and add liquid as needed.

Eventually heavy cream goes into this.

In the meantime, at the same time I am doing this, I am also working on the rabbit.. remember the rabbit?

More bacon in the preparation of lardons: cut it up and blanch for a few minutes.

175 – 180 is good…

This helps to strip out some of the fat.

Brown the lardons and add onions and continue to brown.

In the meantime… extract the rabbit from its marinade and, as Julia puts it, “dry thoroughly” with paper towel.

This is important, as anyone who has cooked will tell you.  You don’t want to add anything to a pan of hot oil that has cool liquid on it!  Bad.

So, be thorough.  It also helps the meat to brown, which is the point of this step.

Onions and lardons are browned.  Extract and add more oil for the rabbit, going in next.

Brown it well, in stages if necessary.  Don’t crowd, or it won’t brown well.

This is stage 2 and I am also browning the innards… liver, kidneys, heart.

When nice and brown, put it in your big casserole and start sprinkling with the flour.

Mix and sprinkle and toss and sprinkle and mix.

The flour has to cook for bit, just as flour has to cook, with fat, for a roux.

So, put this uncovered into a hot oven, 450F, for a few minutes, remove, put back in, cook for a few more, and then take out.

In the meantime, in that same frying pan, start reducing your reserved marinade to half.

Add your bottle of red wine.
Julia made recommendations and I chose a Côtes du Rhône, which was on sale.

This was a Paul Jaboulet Aîné Côtes du Rhône, “Parallèle 45” which has 60% Grenache ; 40% Syrah.

Some Côtes du Rhône have a higher percentage of Grenache, but I wanted a darker flavor and went with the 60/40.

Also, I liked the idea of Parallèle 45, since I grew up in Minneapolis directly on the 45 N latitude, the “45th parallel”.

Anyway, reduce the wine by half and, when reduced, add your additional beef stock and bring to a boil.

Keep your elements warm or hot so they don’t slow your process!  Pre-heat your oven, keep your pans warm.

It makes the kitchen hot and it is grubby work, but it goes more smoothly.

I worked as a cook to put myself through grad school and today, with the relatively high temperature, the under-pressure prep and the range ingredients brought it all back in a flash.

In the meantime, how is the cooking flour looking?

Start putting it all together.

And hour later… cooking it covered.  It is at a slow but steady bubble.

Extract your rabbit and put on a platter, cover with foil to keep it warm.

There is still a lot to do!

You have to make the sauce.

I used Julia’s suggesting for the serving sauce of prunes.

Effectively, I reduced the braising sauce till thick and then added prunes and the browned innards of the rabbit and cooked them down.  Simple.

I made sure the rutabaga purée was okay…. I made my asparagus… I made – oh yes – crescent rolls…. I am so not a good baker.

Another plate….

Another…

What to say about the rabbit and sauce…

The sauce had a tang and some sweetness from the prunes.  The wine was reminiscent of raisin and strawberry and it was very good for the recipe.  I am glad I got the higher percentage of syrah.

I think with the sauce I struck the right point of intensity.  I tasted through the last reduction process to get it right.

Slow cooking imparts a depth of flavor that express cooking doesn’t achieve.  You need patience for this, and the ability to keep a time line.

The last time I made a post like this, about the boeuf, I mentioned that I sometimes make timelines. I didn’t do that this time, but I probably should have.

I am finding that, so far, Child’s recipes are easy to follow and very sound in their results.  You produce what they promise.

Later.. dessert.

Remember when I said I had a hand mixer going?

I made whipped cream.

For the vanilla ice cream with banana and hot fudge.

With strong Colombian dark roast coffee and a shot of Grand Marnier.

Finis.

This recipe was pretty labor intensive, but, now that I have done it, it would go easier the next time.

The rabbit was very tender and the rutabaga smooth as silk.  The sauce, living up to its name was savory.

We had another bottle of the Parallèle 45 with the meal and you could really pick up the harmony of the sauce and wine glass.

I had the bananas on hand.

I had to buy the

heavy cream
wine
bacon
ice cream
asparagus
prunes
hot fudge

So, I probably came in with a grocery bill for this round about $40.

The rabbit was free.

I have enough leftovers for full meal of everything again, so, this would have easily served 6 people.

And thus endeth another Sunday supper.

I may now rest and, later, write my notes in my black book in which I record special meals and also in the cookbook where I will make observations and adjustments.

Make plans for Sunday meals with others.

From John Paul II’s Dies Domini:

72. The Eucharist is an event and programme of true brotherhood. From the Sunday Mass there flows a tide of charity destined to spread into the whole life of the faithful, beginning by inspiring the very way in which they live the rest of Sunday. If Sunday is a day of joy, Christians should declare by their actual behaviour that we cannot be happy “on our own”. They look around to find people who may need their help. It may be that in their neighborhood or among those they know there are sick people, elderly people, children or immigrants who precisely on Sundays feel more keenly their isolation, needs and suffering. It is true that commitment to these people cannot be restricted to occasional Sunday gestures. But presuming a wider sense of commitment, why not make the Lord’s Day a more intense time of sharing, encouraging all the inventiveness of which Christian charity is capable? Inviting to a meal people who are alone, visiting the sick, providing food for needy families, spending a few hours in voluntary work and acts of solidarity: these would certainly be ways of bringing into people’s lives the love of Christ received at the Eucharistic table.

Posted in "How To..." - Practical Notes, Fr. Z's Kitchen | Tagged , , ,
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WDTPRS POLL & QUAERITUR: Do laypeople who use the older Breviary participate in the Church’s prayer?

There is a WDTPRS POLL at the bottom of this entry!

From a reader:

Summorum Pontificum art. 9 sec. 3 explicitly grants ordained clerics the faculty to use the Roman Breviary in force in 1962, but makes no mention of the laity or the non-ordained. Since many of the laity have taken up the habit of praying the Divine Office, is a layman praying the older Breviary still participating in the Church’s public prayer, or must he use the current Breviary for this?

 

Yes.  And No.

Yes, lay people (who are not religious) participate in the prayer of the Church when they use the Breviarium Romanum.

No, lay people do not need to use the Liturgia Horarum to participate in the prayer of the Church.

Lay people who are not religious can do whatever it pleases them to do insofar as the office is concerned: say it, don’t say it, say part or all… whatever.  If the lay person is not a religious or consecrated virgin, he or she is not bound to pray the office.

However, Holy Church clearly considers that the use of the older, traditional form of office, as it was before and during the Second Vatican Council, is also participation in the official prayer of the Church, otherwise it would not be approved for use by those who are bound to say the office.

Therefore, lay people who say the older form in whole or in part also participate in their own way in the prayer life of the Church.

With that in mind, let’s have a little WDTPRS POLL for lay people only, excluding lay people who are professed religious or consecrated virgins.

Some lay people say part or all of the office in some form alone, or with other – for example in a parish setting before or after Mass.

Let’s get a sense of how many readers do this.  Chose an option and then give an explanation in the combox. 

{democracy:60}

 

Posted in ASK FATHER Question Box, POLLS, SUMMORUM PONTIFICUM | Tagged , , , ,
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Philadelphia: Pentecost TLM and Churching of Women

From a reader:

There will be two events of note in the coming week at Philadelphia.

This Sunday (Pentecost), before the 12 noon Missa Cantata, there will be a traditional Churching of Women with a recently delivered mother in the parish. This will be at St. Paul’s church, located at S. 10th and Christian Streets.

Next Saturday (May 29), a procession and Missa Cantata will be offered at St Mary Magdalene dei Pazzi, the first Italian-Catholic parish in the United States. A reception will follow. More information and location can be found for this particular event here.

N.B.: St Paul’s offers a Missa Cantata every Sunday at 12pm, said by Fr Gerald Carey of the Archdiocese of Philadelphia. There are many Solemn High Masses through the year and other devotions and related events.

 

Some of you may not know about the tradition of "churching" women.

I think this is a custom which should be brought back, and soon and everywhere.

I usually do this at the time of a baptism, but the the really traditional way is to wait for 40 days after childbirth.

Here is the Catholic Encyclopedia article, which is helpful:

A blessing given by the Church to mothers after recovery from childbirth. Only a Catholic woman who has given birth to a child in legitimate wedlock, provided she has not allowed the child to be baptized outside the Catholic Church, is entitled to it. It is not a precept, but a pious and praiseworthy custom (Rituale Romanum), dating from the early Christian ages, for a mother to present herself in the Church as soon as she is able to leave her house (St. Charles Borromeo, First Council of Milan), to render thanks to God for her happy delivery, and to obtain by means of the priestly blessing the graces necessary to bring up her child in a Christian manner. The prayers indicate that this blessing is intended solely for the benefit of the mother, and hence it is not necessary that she should bring the child with her; nevertheless, in many places the pious and edifying custom prevails of specially dedicating the child to God. For, as the Mother of Christ carried her Child to the Temple to offer Him to the Eternal Father, so a Christian mother is anxious to present her offspring to God and obtain for it the blessing of the Church. This blessing, in the ordinary form, without change or omission, is to be given to the mother, even if her child was stillborn, or has died without baptism (Cong. Sac. Rit., 19 May, 1896).

The churching of women is not a strictly parochial function, yet the Congregation of Sacred Rites (21 November, 1893) decided that a parish priest, if asked to give it, must do so, and if another priest is asked to perform the rite, he may do so in any church or public oratory, provided the superior of said church or oratory be notified. It must be imparted in a church or in a place in which Mass is celebrated, as the very name "churching" is intended to suggest a pilgrimage of thanksgiving to the church, and as the rubrics indicate in the expressions: "desires to come to the church", "he conducts her into the church", she kneels before the altar", etc. Hence the Second Plenary Council of Baltimore (No. 246) prohibits the practice of churching in places in which Mass is not celebrated.

The mother, kneeling in the vestibule, or within the church, and carrying a lighted candle, awaits the priest, who, vested in surplice and white stole, sprinkles her with holy water in the form of a cross. Having recited Psalm 23, "The earth is the Lord’s and the fullness thereof", he offers her the left extremity of the stole and leads her into the church, saying: "Enter thou into the temple of God, adore the Son of the Blessed Virgin Mary who has given thee fruitfulness of offspring." She advances to one of the altars and kneels before it, whilst the priest, turned towards her, recites a prayer which expresses the object of the blessing, and then, having sprinkled her again with holy water in the form of the cross, dismisses her, saying: "The peace and blessing of God Almighty, the Father, the Son, and the Holy Ghost, descend upon thee, and remain forever. Amen."

Here is a prayer form the Rituale for "Churching"

Let us pray.

Almighty everlasting God, who by means of the blessed Virgin Mary’s childbearing has given every Christian mother joy, even in her pains of bringing forth her child; look kindly on this servant of yours who has come in gladness to your holy dwelling to offer her thanks. And grant that after this life, through the merits and prayers of that same blessed Mary, she and her child may be deemed worthy of attaining the happiness of everlasting life; through Christ our Lord.
All: Amen.

The "Collectio Rituum," both for Germany and the U. S. A., provide the following blessing for the child:
Let us pray.

Lord Jesus Christ, Son of the living God, begotten before time was, yet willing to be an infant within time; who love childhood innocence; who deigned to tenderly embrace and to bless the little ones when they were brought to you; be ready with your dearest blessings for this child as he (she) journeys through life, and let no evil ways corrupt his (her) understanding. May he (she) advance in wisdom and grace with the years, and be enabled ever to please you, who are God, living and reigning with the Father, in the unity of the Holy Spirit, forever and ever.
All: Amen.

There is another prayer in the case of a still born child.

There is also a fine prayer for an expectant mother.

Posted in "How To..." - Practical Notes, The Campus Telephone Pole |
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PODCAzT 102: Exploring the new English translation of the Roman Canon; voicemail

UPDATE: 25 May 2306 GMT:

I have received word from a couple people via email that in my reading of the new translation of the Roman Canon I omitted the name of St. Anastasia, which surprises me.  This was an odd lapsus linguae given the fact that when I say Mass in English I nearly always use the 1st Eucharistic Prayer and always read the names of all the saints.

Therefore, I pulled up the audio file and recorded that little section.

Sorry about that!
____

Today we will make a audio comparison of the lame-duck ICEL version of the 1st Eucharistic Prayer now still in use with the new, approved and improved translation which we will soon be able to hear in our Churches.

The new translation of the Roman Missal will help the whole Catholic Church, whether people want to attend the newer form of Holy Mass or not.  When the tide rises all the boats rise with it.  Therefore, the implementation of the new translation is of paramount importance for the whole Church.

We must revitalize our Catholic identity, and worship is the key.

Thus, we hear today the lame-duck version and then the new version of the Roman Canon.  I think many people have read it, but… have they heard it?

In the reading of the two versions of the Eucharistic Prayer, I try to keep my personality out of the way and not impose too much on the text.  I just want you to hear the text.  Besides, far too many priests try to read with meaning… it’s like drowning in syrup.

Then I share with you some voicemail from a listener and reader of this blog.



https://zuhlsdorf.computer/podcazt/10_05_24.mp3

103 10-05-24 The new translation of the 2nd Eucharist Prayer; Fr. Z digresses and rants
102 10-05-21 Exploring the new English translation of the Roman Canon; voicemail

Posted in "How To..." - Practical Notes, Our Catholic Identity, PODCAzT, PRAYERCAzT: What Does The (Latin) Prayer Really Sound L, WDTPRS | Tagged
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Prayer request: seminarian with cancer

WDTPRSers… perhaps in your goodness, you would again think to ask God for a miracle in this concrete case of urgent need.

In your charity will you please pray for a blogger, naval officer, seminarian Philip Gerard Johnson.  He has been battling brain cancer, which has begun to assert itself again.

His blog is Caritate non ficta.  You can read his update there.

Pray to Ven. Pauline Jaricot for a swift, full and enduring recovery from this malady.

May I suggest that you ask this miracle through the intercession of Ven. Pauline Jaricot?

    Almighty God, who knew us all from before creation
    called us into being according to Your plan,
    we humbly beseech You,
    through the intercession of Venerable Pauline Jaricot,
    who cared for the sick during her earthly life,
    that the seminarian Philip Gerard be swiftly and completely cured of his cancer
    so that God’s glory and mercy may be manifest.

    Venerable Pauline, we ask you in this urgent need,
    pray now before God’s throne
    that Philip Gerard be completely and swiftly healed by God’s miraculous act,
    that God be glorified in the working of this miracle,
    that we be edified by His mercy.
    Holy Trinity, Father, Son and Holy Spirit, we thank you for all your gifts and mercy.
    In Jesus’ Name we beg that this be done according to God’s will.

    Amen.

May we have ALL WDTPRSers do this?

Those of you who are registered, chime in.

Also, remember that praying to many saints and angels, while praiseworthy, makes the authentication of the miracle for more difficult.

If we do not ask for miracles they will not be granted.  Ask for miracles!

Posted in Pray For A Miracle |
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Bp. Tobin (D. Providence) on the new translation of the Roman Missal

We are readying ourselves in the Church in the English speaking world for the reception and implementation of the new translation of the Roman Missal.

This new translation will, in my opinion, be an effective tool in the arduous process of rebuilding our Catholic identity.

In the Rhode Island Catholic His Excellency Most Rev. Thomas Tobin, Bishop of Providence has published a column about the new English translation.  Let’s have a look with my emphases and comments:

Get Ready – The Mass is About to Change
Click here for more information about the Bishop’s new book, Effective Faith – Faith that Makes a Difference.
BY BISHOP THOMAS J. TOBIN
5/20/10

So, sometime next year [!] you’re attending Sunday Mass as you always do, the priest takes his place in the sanctuary, makes the Sign of the Cross and says “The Lord be with you,” and you dutifully respond, “And also with you.” “Wrong,” the priest says, “The correct answer now is, ‘And with your spirit’.[Do I hear an "Amen!"?]

That’s the scenario you’re likely to encounter in the not-too-distant future as some of the language of the Mass, language with which we’ve become very familiar, is about to change. The change is the result of a new translation of the Roman Missal, a translation that’s been studied and discussed for a number of years now, and is soon to be introduced into the English speaking world.

The reasons for the new translation are, in themselves, simple enough. The Mass is being translated anew to provide a more exalted, transcendent, “spiritual” language for our worship, and to make the English translation more consistent with the Latin original[NB: He refers to a more sacred style of language.]

The translation process has been long and complicated, and it gets very technical, very quickly. The development of liturgical language is no small feat – it involves highly trained experts in Canon Law, scripture, liturgy and language. Eleven different episcopal conferences from the English speaking world on five continents have been consulted.

The process of translating the Mass and its final product have been the subject of a fierce debate within Church circles. The Catholic blogosphere has gone crazy over the topic, [Well… "crazy"….  o{];¬)  ] with competing articles, editorials, surveys and petitions. The folks personally involved in the discussion can get very emotional about matters such as the role of the Bishops Conference vs. the Holy See; the composition and competence of consultative groups such as ICEL (The International Commission on English in the Liturgy) and Vox Clara; about the relative merits of arcane documents such as Comme Le Prevoit and Liturgiam Authenticam. In short, the process of translating the liturgy makes the recent debate over healthcare reform in the United States look like a walk in the park[And just as the health of the soul is more important than the health of the body, it should stir great interest and discussion!]

There’s so much intramural stuff going on here, you might be tempted to throw your hands up in total frustration and ask, “Who cares . . . what’s the big deal . . . aren’t there more important things to deal with?” Good questions, all.

But as often happens in the Church today, the debate over liturgical translations reveals a broad division in ecclesial ranks pitting, in simple terms, conservatives against liberals. [NB:….] It seems to me though that it’s a mistake to read too much into the translation process, from either perspective. To those who think that the new translations represent the salvation of the Church and a great triumph for traditional values and orthodoxy; as well as to those who view the new translations as a giant step backward, a rebuke of the Vatican Council, and an abuse of hierarchical authority – to both camps I suggest, respectfully, “Get over it.”  [ROFL!] While the debate might be interesting to ecclesial wonks and relevant to a theology classroom, it really won’t help us solve the problem at hand. [Hmmm…. I am not so sure about that.  The discussion, heated as it can be, serves inter alia to inform and test positions.  The ongoing debates could be very useful for those who are going to be tasked with preparing the reception of the new translation as well as more interested lay people in the pews, embedded in congregations, who will be talking with others about the changes in all sorts of situation, at the parish, home and workplace.  Not everyone has to be a wonk, but it is good when people learn what the issues are and then can hear good responses for questions.  After all, the bishop himself is digging into this in a column in the newspaper and internet.  Yet I am sure that the Bishop is not against discussion.  He is probably referring to unhinged or uncharitable discussion.]

Leaving aside all the inside-Church debate then, there are some important things to remember as we prepare for the implementation of the new language of the Mass in the Diocese of Providence.

[1] The first is to acknowledge that the change in the prayers of the Mass will indeed present a significant challenge for priests and parishioners alike. We’ll need more recourse to liturgical books and printed materials for awhile; we’ll have to think before we speak. [Which is probably a good idea anyway.] There will be mistakes and embarrassing episodes. The process will require a little perspective, a lot of patience, and maybe even a healthy dose of humor.

[2] The second point is to assure you that the changes will be preceded by a thorough catechetical process, a teaching process that will involve the entire diocese. Useful materials are already being prepared and published nationwide, and in the diocese a core committee of priests has been formed and has begun the very first phases of the process. In the near future the committee will be expanded to include other representatives of our diocesan Church. The committee will work hard to guide us in our journey.

And finally, [3] I’m convinced that the process of implementing and learning the new translations of the prayers will provide us with a truly blessed opportunity. I wonder – in the thirty-some years that we’ve been using the current translations of the Mass, [NB!] doesn’t it seem that we’ve become a little too casual, a little careless about our liturgical prayer? When we attend Mass don’t we sometimes sleepwalk through it, respond like robots, and pray without ever having to think about what we’re saying? Of course there’s something comfortable and cozy about memorizing our prayers and taking them to heart, but the accompanying danger is an over-familiarity that leads to boredom and emptiness. [A very good point.  The familiar vernacular, in a style that it not much different from everyday speech, makes the whole experience too easy.  His Excellency has also made a good argument for the use of more Latin in the Novus Ordo and more celebrations of Holy Mass with the older, traditional use along side the Novus Ordo.]

I suspect that in just a few years we’ll look back and wonder what all the fuss was about. My guess is that some of the new translations will be much better than the old; and that others will be awkward and truly “ineffable.” [LOL!] But if the process of learning new responses and prayers of the Mass helps us to think about what we’re saying; if it helps us to grow spiritually and appreciate the wonderful gift of the Eucharist; if it helps us even a little “to worship in spirit and in truth,” then the process will have been well worth the effort.

The way in which we receive and implement the new translation, and its impact on our diocesan Church, is now in our hands. Let’s do our best to set aside the drama and work on it together – prayerfully, peacefully and productively.

What do you think? Send a letter to the editor: editor@thericatholic.com

 

Kudos to Bp. Tobin for a solid and thoughtful article.  

Posted in WDTPRS | Tagged
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QUAERITUR: does the Seal of confession apply also to the penitent?

From a reader:

Except when he translates for or overhears another person’s confession, is a layman ever bound–like the priest–by the seal of Confession, such that he cannot mention either what he confessed or what he was told?  I was not able to determine this with certainty, but obviously it would be important to know with certainty if the answer is yes.

 

Except in the cases you mention, that is, when he may serve as a translator or when he overhears the confession of another, a layperson is not bound to keep secret what he or she says or hears from the priest in the confessional.  If a translator or "over-hearer" were to reveal the contents of a confession, they could under the Church’s law be punished with a suitable penalty.  The "Seal" which applies to the confessor does not apply in the same way to the penitent, even if the penitent is a priest.  In the case of a cleric overhearing a confession and then revealing the contents, I suppose a penalty might include dismissal from the clerical state.

But in general a person can reveal he contents of his own confession and what the priest says. 

That said, it is probably better for the penitent not to speak too much about what occurs in the confessional under normal circumstances.  The less said about concrete instances of the sacrament of penance the better. 

There are some exception to this, of course.  Off the top of my head I can think of both positive reasons and negative reasons.  For example, if a priest gave a particularly good piece of advice, perhaps that might be shared if you were not also going to reveal your own sins as a result.   Otherwise, if a priest were to do something outrageously stupid or attempt a crime or the like, the penitent could and should address himself to the priest’s superior about what happened.  The difficulty is, of course, that the priest remains bound by the seal and it could wind up being a matter of the word of penitent "A" against Fr. "B".

So, the long and the short is that a penitent in general can speak of his own confession and the advice and penance received, but in normal circumstances it is better to leave it for the most part in silence.

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Prayer request of Mulier Fortis!

URGENT

Mulier Fortis, an English school teacher, has an job interview which may in part depend on her pronunciation of Eyjafjallajokull.

It also involves tomato soup and cardboard.

Oh! Help!

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WDTPRS Skype voicemail fixed… sort of

I have solved my skype voicemail problems …. at least in part.

I can receive my voice on only one of the computers on the network, the one that runs the Z-Cam no less.

Therefore, I can from time to time shut down the Z-Cam and collect my voicemails.

Thanks to those of you who used the number to leave prayer requests and feedback.

I need to make some choices about renewing my skype numbers in the first week of June.

If I get more voicemails (and perhaps even donations to keep the voicemail numbers in the USA and UK!), that will help my decision making process.

I am mystified as to why I cannot get my voicemails on my other desktop or my laptop with which I travel.  I am wondering if this has something to do with audio card drivers.

I have written to skype numerous times about the problem and have never received a response.  Apparently other people have this problem too.

  • My USA number is: 651-315-8191 (not my US mobile phone)
  • My UK number is: 020-3239-5957 (not my UK mobile phone)
  • My skype id is: wdtprs

Right now I have wdtprs open on the ‘puter that runs the Z-Cam.  So… if you are listening when a call comes in you will probably hear the ringtone before it goes into voicemail.

NOTA BENE: I do not answer the calls.  I have skype set up to send you directly into voicemail.

I very much enjoy getting your VMs and thank those who took the time to leave them.

I may make a PODCAzt later today and plan to include at least one of them (now that I can pull them in). 

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