Fr. Z's Blog | Catholic commentary by Fr. John Zuhlsdorf

A priest on his first publicly celebrated Solemn TLM

Posted on 6 June 2011 by Fr. John Zuhlsdorf

A week or so ago, I posted about the intention of a priest in Cincinnati to celebrate Holy Mass in the Extraordinary Form for the first time publicly. Here is a follow up.

Fr. Kyle Schnippel posted a sermon from this first publicly celebrated Mass on his site Called by Name.

There are four wonderful photos on the site Ten Reasons.

Here is part of Fr. Schnippel’s sermon, edited and with my emphases and comments.

As I have been preparing for this occasion, I have had, on occasion, a number of questions as to why I, or so many of my brother priests (and seminarians) are desirous of celebrating Mass according to this Rite, or Form. I wanted to take this opportunity to provide a sort of ‘Apologia’ or defense of striving to do this, for as I just mentioned, this has been a transformative process for me, and I wish for others to understand.
What initially attracted me to this Form of the Mass, which I first attended while in College Seminary at the Josephinum, was the ‘otherworldliness’ of the approach to the Mass. To enter into these mysteries is to truly step out of time. [To my mind, the older form of Mass stresses the transcendent dimension of the sacred action.] Our physical senses are prevented from fully grasping what is happening [Yes!] so that our spiritual sense might become in tune with the mystery we celebrate [Perhaps “encounter” is a better word here.]: Latin forces the brain to relax and take it in, rather than mindlessly follow a text; [Yes, the Latin requires you to will to use your head and follow more carefully.] the hiddenness of the priest celebrating towards the altar, instead of against the people, stresses that we cannot ‘see’ what is happening, but can only experience; the silence and stillness of so much of what happens might cause a bit of a reaction when we are so used to being engaged in everything that we do, this is somehow different, this is timeless, this is not ‘entertainment,’ this is ‘worship.’ When we confuse those two concepts, we have failed dramatically.
As a priest, there is even more to it than these. In the current translation of the Ordinary Form of the Mass, the language that is used is sometimes, umm…., presumptive. Even after only seven years as a priest, there is an idea that I say those words and it happens. As a priest, I am not proud to admit, but it can at times be easy to shut the mind off, and just go through the motions.
When one celebrates this Mass, these two traps: presumption and mindless recitation, are simply not possible. When I finish celebrating this Mass, even when said privately, I know something has been done. It takes focus, precision, and dedication to celebrate this Mass well and competently. When I hear that it was usually said in 12 minutes, rushed through and no homily and very detached from the life of the people, I simply respond: it didn’t have to be. And, honestly, is the newer form often said much differently? [A good point.]
More importantly, however, is the lack of presumption on the part of the priest. [In the older form of Mass, the priest is closely controlled.] As I continue to learn the private prayers of the priest of this Mass, I continue to be struck by the, umm…, supplication that is included there-in. [Along with many references to our unworthiness.] We plead and beg that this Sacrifice which is being offered might be found acceptable to God the Almighty Father, aspects which are sorely lacking in the current Ordinary Form, but will gladly be restored with the implementation of the new translation this coming Advent.
There is one prayer which I would like to highlight in how it exemplifies this difference, the ‘Placeat tibi’ which said following the dismissal and just prior to the Blessing. In English, it is rendered:

May the homage of my bounden duty be pleasing to You, O Holy Trinity; and grant that the sacrifice which I, though unworthy, have offered in the sight of Your majesty, may be acceptable to You, and through Your mercy be a propitiation for me and for all those for whom I have offered it. Through Christ our Lord. Amen.

As I read and pray this prayer at the end of the Mass, what strives to the fore is the humility required. The humility required to celebrate this Mass, that it is not about me as a priest, but about worshiping God. The humility that is required to assist at this Mass, that I am not here to be entertained, but to be united to Christ, and Him Crucified. The humility that is required for us all to approach our Lord and God in fear and trembling.
As we approach the implementation of the new translation of the Ordinary From, may the celebration of the Extraordinary Form lead us to a deeper appreciation of the mysteries we celebrate, help us all to approach our Lord in a spirit of humility and prayer, and finally strengthen us all to become more like Christ in this world so that we might be with Him forever in the world to come.

WDTPRS KUDOS to Fr. Schnippel.

Posted in Brick by Brick, Fr. Z KUDOS, Just Too Cool, Linking Back, Mail from priests, Our Catholic Identity, SUMMORUM PONTIFICUM, The future and our choices | Tagged Cincinnati, Fr. Schnippel, Josephinum
21 Comments

Can you share some good news?

Posted on 6 June 2011 by Fr. John Zuhlsdorf

What is up with you?

Posted in SESSIUNCULA |
67 Comments

Sunday Supper: reluctant and without zeal edition

Posted on 5 June 2011 by Fr. John Zuhlsdorf

I have zero appetite. Zero. I forced myself tonight to make something and then not eat it standing over the sink, as I usually do. As I have written, I have rather lost my interest in cooking. But… for the sake of decorum, and to militate against barbarism…

Not quite focused, but onion, garlic, bacon well-browned.

I deglazed with a cup of white wine and ground in black pepper.

Added canned tomatoes and chopped at them for a while with my small but valuable spatchula.

Since I was already committing Italian cooking heresy, I went all the way.

I picked some fresh basil, first of the year. Again… heresy, but, herbs are good.

And oregano…

It’s amazing what a difference there is between fresh and dried oregano. They almost need to be handled as if they were two different spices.

Herbs chopped and something cheesy labelled “pecorino”, domestic and unworthy of the name, grated…

I had extra base-sauce so I readied it for the freezer.

Enough for two… bucatini. Usually I think in terms of between 75 and 100 grams for a regular portion.

Add the pasta, directly into the sauce. Remember, pasta absorbs sauce.

See the butter? It doesn’t belong in this sauce. Nevertheless, when you add the cheese, with butter, this is a technique called “manticare”. It produces a velvety texture. This is heresy also for this style, but… I was in a mood and threw things at the sauce.

Stir it in. Put it in a bowl. Eat.

Note my enthusiasm.

Poor man’s bucatini all’amatriciana, loosely so-called, made in a brutal manner.

Posted in Fr. Z's Kitchen | Tagged bucatini all'amatriciana
31 Comments

QUAERITUR: Can we say “And with your spirit” now?

Posted on 5 June 2011 by Fr. John Zuhlsdorf

From a reader:

Could you perhaps use some of the new translation now? For example saying “And with your spirit.” under your breath or even using it in confirmation when the bishop says “Peace be with you.”

It seems to me that we, priests and congregations alike, should use the liturgical text that is in force now. We should wait until the new, corrected version is in force.

Priests certainly have a greater responsibility in regard to proper use of the approved texts, and avoiding texts that are not (yet) approved for use. Lay people also have an obligation, as participants in the liturgical action with a role to fill, to follow the texts which are in force.

It will not be long before we can put the lame-duck translation aside and use the new, corrected version.

It is tempting to jump the gun, and no one can stop you from doing as you please in this regard, and I don’t consider it to be a sin to say “And with your spirit” unless you shout it at the top of your lungs and thus disturb the whole action for others, but I would stick with the version in force.

My advice is to make a good verbal response using the text (sadly) still in force.

Posted in "How To..." - Practical Notes, ASK FATHER Question Box | Tagged and with your spirit, Et cum spiritu tuo, lame-duck, new corrected ICEL
61 Comments

UPDATE: Altar girls and the Extraordinary Form – the PCED clarifies the situation

Posted on 5 June 2011 by Fr. John Zuhlsdorf

The Instruction on the application of the provisions of Summorum Pontificum, entitled Universae Ecclesiae, in paragraph 28, says in an English version:

Furthermore, by virtue of its character of special law, within its own area, the Motu Proprio Summorum Pontificum derogates from those provisions of law, connected with the sacred Rites, promulgated from 1962 onwards and incompatible with the rubrics of the liturgical books in effect in 1962.

So, if there is a conflict of law between what is found in the 1962 books and what was issued subsequent to the 1962, the what was issued subsequent does not apply for the celebration of the Extraordinary Form. That would include such post-Conciliar innovations as female service at the altar.

UE 28 clarified that females are not permitted to act as servers for the Extraordinary Form.

You may recall that at the University of Cambridge in England, even before Universae Ecclesiae was issued, the Catholic chaplain, who had also celebrated there the older form of Mass, made a decision that his male, female integrated team of servers, should serve also at the older form of Mass. That meant that he employed altar girls, women, to serve at the Extraordinary Form. When Universae Ecclesiae was issued, he continued with this practice.

This situation generated claims on both sides regarding UE 28, some people claiming that that paragraph did not bar females from serving.

I have now a copy of a letter sent by the Pontifical Commission “Ecclesiae Dei” and signed by the Secretary Msgr. Guido Pozzo, which clarifies that UE 28 in fact does say that females cannot serve at the altar in the Extraordinary Form.

The letter essentially quotes UE 28 and then states:

In this regard, the Circular Letter of the Congregation for Divine Worship and Discipline of the Sacraments of 1994 (cf. Notitiae 30 [1994] 333-335) permitted female altar servers, does not apply to the Extraordinary Form.

Bottom line: females may not serve at the altar in the Extraordinary Form.

However, I understand as well that, though the chaplain at Cambridge has also had this clarification from the PCED for some time, as recently as Saturday 5 June he continued to have females serve at the altar for the Extraordinary Form.

This all goes beyond the single issue of the sex of the person serving at the altar. There are other innovations subsequent to 1962 to which UE 28 applies. It is important that, early on, the meaning of UE 28 be clear and also be accepted. It is important that, early on, the PCED get involved when Summorum Pontificum and Universae Ecclesiae are misinterpreted.

Posted in "How To..." - Practical Notes, Liturgy Science Theatre 3000, SUMMORUM PONTIFICUM, Universae Ecclesiae | Tagged altar girls, Cambridge, Msgr. Pozzo, PCED, SUMMORUM PONTIFICUM, UE 28, Universae Ecclesiae
22 Comments

New, Corrected Translation won’t be enough

Posted on 5 June 2011 by Fr. John Zuhlsdorf

Over at Vultus Christi Fr. Mark Kirby, OSB, is, with my editing, emphases (mostly) and comments…

Pondering

[…]

Mass Facing the People: The Single Greatest Obstacle to the Reform [That is what the great liturgist Klaus Gamber thought. Turning altars around was single most damaging thing done in the wake of the Council.]

Here in Italy it is evident that churches were designed and constructed with an eye to the absolute centrality of the altar with priest and people facing together in the same direction. The placement, within perfectly proportioned sanctuaries, of secondary altars to allow for Mass facing the people has utterly destroyed the harmony, order, and spaciousness that the Sacred Liturgy, by its very nature, requires. [Isn’t it jarring to go into a church where the focus has been shifted?]

The Cheek-by-Jowl Ambo

Adding insult to injury, these versus populum altars are, more often than not cheek by jowl with a lectern (or ambo) that effectively impedes any movement around the altar, and positively discourages the incensation of the altar at the Introit and Offertory of the Mass. [Where there is a picnic table altar, yes.]

Crucifix, Candles, and Flowers

Here in Italy — and also in France — the traditional symmetrical arrangement of the candles and crucifix has all but disappeared in favour of a curious asymmetrical disposition that nearly always includes a bouquet of flowers place at one end of the altar, one, two, or three candles at the opposite end, and a crucifix somewhere in the sanctuary that may or may not be construed as having an inherent relationship with the altar. [Yes… this is a strange thing, very prevalent in Italy. I think it is a nun thing. At least it is a woman-decorating-the-altar thing.]

The Priest Magnified

Apart from these considerations, the most deleterious effect continues to be the magnification of the priest and of his personality. The theological direction of all liturgical prayer — ad Patrem, per Filium, in Spiritu — is obscured, while the priest, even in spite of himself, appears to be, at every moment, addressing the faithful or engaging personally with them. [The Novus Ordo tends to place more emphasis on the priest anyway, since he is constantly yakking at you. Then, make him face the people and you get… ]

It’s All About Me

Certain priests and bishops, marked by a streak of narcissism, abuse their position in front of and over the congregation to soak up the attention and energy of the faithful, attention and energy that, by right, belong to God alone during the Sacred Liturgy.

Placed in front of and over the congregation, priests an bishops all too easily give in to an arrogant liturgical clericalism, subjecting the faithful to their own additions amendments, comments, and embolisms. The faithful, being a captive audience, are subjected to the personality of the priest, which can and often does obscure the purity of the liturgical actions and texts that constitute the Roman Rite. [An even worse liturgical clericalism comes from the condescension behind clericalizing the laity.]

Translation and Business As Usual

The New English Translation of the Roman Missal will not, of itself, be enough to bring about an authentic reform and renewal of the Novus Ordo Missae. A deeper and broader reform is needed, one that must, necessarily, begin with bishops and with their priests charged with the care of souls. [Which is why we need wide-spread use of the Extraordinary Form: to teach us the Roman Rite again.]

Where to Start?

What concrete steps might be taken? It is fully within the authority of bishops to mandate and prescribe, for example, that two arrangements of the sanctuary will be allowed in their dioceses.

The Altar

In churches possessing an ad orientem altar integral to the architectural genius of the original design of the apse or of the sanctuary, secondary versus populum altars should be removed, and the sanctuaries should be restored to the original order, harmony, and spaciousness that characterized them. [There was actually an editorial in Notitiae about that point many years ago, which I translated for Sacred Music. The point being, that for the sake of the unicity of the altar, you don’t put an ironing-baord in front of the main altar. Use the main altar, for pity’s sake.]

In churches possessing only a versus populum altar, that altar should be so arranged as to place the crucifix, with the corpus facing the priest, in a central position with three candles at either side, following the Roman practice. [The so-called “Benedictine arrangment”.] Ideally there should be a space of minimally five feet on all sides of a free-standing altar, so as to facilitate the necessary ritual incensations and so as to allow, whenever possible, the celebration of the Mass ad orientem.

A good way to start.

Let’s reclaim our altars and our orientation!

Posted in "How To..." - Practical Notes, Liturgy Science Theatre 3000, Mail from priests, New Evangelization, Our Catholic Identity, The Drill, The future and our choices | Tagged ad orientem, Benedictine Arrangment, Fr. Kirby, Roman Liturgy
40 Comments

WDTPRS – Sunday after Ascension COLLECT (1962MR): the hour of need

Posted on 4 June 2011 by Fr. John Zuhlsdorf

The Collect for this Sunday is an ancient prayer, found in the Liber sacramentorum Augustodunensis (9th c.) and Liber sacramentorum Gellonensis (8th c.).

COLLECT – (1962MR):
Concede, quaesumus, omnipotens Deus:
ut, qui hodierna die Unigenitum tuum Redemptorem nostrum
ad caelos ascendisse credimus;
ipsi quoque mente in caelestibus habitemus.

Our hard working Lewis & Short Dictionary can have a little rest. There is nothing especially noteworthy in the vocabulary. Let us therefore move on to a straight-forward…

LITERAL TRANSLATION:
Grant, we beseech You, Almighty God,
that we, who believe Your Only Begotten Son our Redeemer
to have ascended on this day to heaven,
may ourselves also dwell in mind amongst heavenly things.

Bl. Abbot Columba Marmion, OSB (+1923), wrote in Christ in His Mysteries that

“of all the feasts of Our Lord … the Ascension is the greatest, because it is the supreme glorification of Christ Jesus.”

Then, speaking about the very Collect we are looking at today, Bl. Columba says,

“This prayer first of all testifies to our faith in the mystery in recalling the title ‘Only-begotten Son’ and ‘Redeemer’, given to Jesus, the Church shows forth the reasons for the celestial exaltation of her Bridegroom;—she finally denotes the grace therein contained for our souls. … The mystery of Jesus Christ’s Ascension is represented to us in a manner suitable to our nature: we contemplate the Sacred Humanity rising from the earth and ascending visibly towards the heavens.”

Of course it is not only Christ’s humanity but our humanity that ascended into heaven.

Preaching on 1 June 444 St. Pope Leo I “the Great” said,

“Truly it was a great and indescribable source of rejoicing when, in the sight of the heavenly multitudes, the nature of our human race ascended over the dignity of all heavenly creatures, to pass the angelic orders and to be raised beyond the heights of archangels. In its ascension it did not stop at any other height until this same nature was received at the seat of the eternal Father, to be associated on the throne of the glory of that One to whose nature it was joined in the Son.”

Leo says in another sermon of 17 May 445,

“This Faith, reinforced by the Ascension of the Lord and strengthened by the gift of the Holy Spirit, has not been terrified by chains, by prison, by exile, by hunger, by fire, by the mangling of wild beasts, nor by sharp suffering from the cruelty of persecutors. Throughout the world, not only men but also women, not just immature boys but also tender virgins, have struggled on behalf of this Faith even to the shedding of their blood. This Faith has cast out demons, driven away sicknesses, and raised the dead.”

The knowledge that our humanity is now enjoying heaven can work wonders for us in the hour of need. Keep this in mind in time of trial.

We Catholics know that what was not assumed, was not redeemed (St. Gregory of Nazianzus). Our humanity, body and soul, was taken by the Son into an unbreakable bond with His divinity. When Christ rose from the tomb, our humanity rose in Him. When He ascended to heaven, so also did we. In Christ our humanity now sits at the Father’s right hand. His presence there is our great promise and hope. It is already fulfilled, but not yet in its fullness. That hope informs our trials in this life.

When the Lord ascended to heaven He did not lose touch with us His people in this vale of tears. St. Augustine in s. 341 talks about Christ’s presence in every word of Scripture as Word equal to the Father; or as the mediator in the flesh dwelling in our midst; or Christ as the Head and Body together as in a spousal relationship, Christ and His Church intimately bound.

This means that Christ is not insensible to our sufferings. Our faith in this unbreakable bond of Head and Body calls us to be clean and worthy of this saving intimacy.

Posted in WDTPRS |
2 Comments

Brick by Brick in Croatia

Posted on 4 June 2011 by Fr. John Zuhlsdorf

Brick by Brick in Croatia.

On the blog of Toma Blizanac i brat Marko (click, to give their stats a nice spike!) I see that some young fellows thanked the Holy Father, during his visit, for Summorum Pontificum.