Adoremus Bulletin Readers Forum April 2006

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READERS' FORUM

Readers' Forum -- the lively "Letters to the Editor" of the Adoremus Bulletin provides a forum for exchange of ideas, comment and information on the sacred liturgy -- but the letters column is not published online. [This month letters are online]

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We are grateful for your letters. While we read every letter, we get so many that it is impossible to answer or publish all of them. In selecting those to appear in "Readers Forum", preference will be given to subjects of widest interest. Letters should be 250 words or fewer, preferably typed. They may be e-mailed. Please include your name, address, city and state (which may be withheld on request). If a letter refers to a previous issue of AB, please include the date of that issue and name of article. All letters may be edited for publication. Be sure to indicate clearly if your letter is NOT intended for publication.

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I have two questions:
1) Is washing women’s feet on Holy Thursday now a permissible practice? We have approached the bishop’s secretary (priest) and mentioned that one of our in-town parishes continues the practice of washing women’s feet on Holy Thursday. This priest isn’t clear whether any changes may/may not have occurred in light of (now) Cardinal Sean O’Malley’s profound statement last year in allowing the washing of women’s feet. Any documentation you can provide would be most helpful to us.

2) Is adorning the exposed Blessed Sacrament with two small floral arrangements (during our monthly 11-hour Nocturnal Adoration) in violation of any Church norm during the Lenten season? I was under the impression that adornment of the (exposed) Sacrament always superseded the seasons. I may be wrong, but I need clarification since our rector was aghast that I put roses on the altar during Lent during Adoration.

Any information you are able to provide on these two subjects would be greatly appreciated.

RESPONSE:
Although, as you know, opinions (and practices) on foot washing in the US vary, even among bishops, there has been no change in the rubrics about this practice as they appear in the Holy See’s 1988 document on Holy Week, Paschalis Sollemnitatis, which clearly restricts this practice to “chosen men” [viri selecti] — meaning adult males.

This was reaffirmed by the Congregation for Divine Worship a year ago, responding to a question by Archbishop O’Malley; but reportedly the CDW left the final decision about including other than adult men in this ceremony to the “pastoral sensitivity” of the bishop. (The foot-washing ceremony is not required, as you may know.)

It has been argued that the symbolism of Christ’s washing the feet only of His chosen apostles during the Last Supper account in John’s Gospel is not only intended as a sign of ordinary service to others, but also to signify priestly service -- in persona Christi. But since this has not been elaborated by the Holy See, confusion persists.

Second, the flowers: The general rule is that during the penitential season of Lent there should be no flowers on the altar -- except to decorate the “altar of repose” after Mass on Holy Thursday. We have not located any rule that makes an exception for Exposition of the Blessed Sacrament during the penitential season.

Relevant paragraphs of Paschalis Sollemnitatis follow:
17. “In Lent, the altar should not be decorated with flowers, and musical instruments may be played only to give necessary support to the singing”.20 This is in order that the penitential character of the season be preserved.

45. Careful attention should be given to the mysteries that are commemorated in this Mass: the institution of the Eucharist, the institution of the priesthood, and Christ’s command of brotherly love; the homily should explain these points.

51. The washing of the feet of chosen men [viri selecti] which, according to tradition, is performed on this day, represents the service and charity of Christ, who came “not to be served, but to serve”.58 This tradition should be maintained, and its proper significance explained.

LETTER:
Comic Homilies
The homily at the noon Mass in a Dallas parish arrived. It began normally until the priest said that we are all sinners, “except me”. Good round of laughter from the audience (sorry, the congregation).

Then, at the end of the homily, the priest was reminded of the old sacrilegious story about the convert to Catholicism who had always eaten meat on Fridays but threw holy water on his steak and converted it to fish. Raucous laughter throughout the church of some 700-1,000 people.

There may be no faith left when our Lord returns, but there will be comedian priests.

LETTER:
“Teaching” Masses?
Is it permissible to have a “Teaching/Learning Mass” during the weekend Masses? It appears we are going to have someone (other than the clergy) explaining what the parts of the Mass mean during Mass itself.

RESPONSE:
In the past, these “demonstration” or “explanatory” Masses were sometimes conducted for instruction of new Catholics (such as RCIA groups). But constantly interrupting the celebration of Mass with long explanations about what is happening is an abuse. Only very brief explanatory remarks by the priest are permitted.

According to the Constitution on the Liturgy, Sacrosanctum Concilium, “not even a priest, is permitted to add, remove or change anything” in the Mass on his own authority. (SC 22.3)

Also, the disciplinary document Redemptionis Sacramentum [114] states: “At Sunday Masses in parishes, insofar as parishes are ‘Eucharistic communities’, it is customary to find different groups, movements, associations, and even the smaller religious communities present in the parish”.202

While Mass may be celebrated for particular groups according to the norm of law, these groups are not exempt from the faithful observance of the liturgical norms. Detailed explanations of the ritual should occur before the Mass.

I can’t express how much I appreciated the article by Father Vincent Capuano, SJ on liturgical abuses (“Bad Habits”, AB Feb. 2006). He was speaking about what he experiences within his own religious community but, of course, we are suffering throughout the entire Church community the same problems.

I know in my own case, I spend at least some time during most Masses trying: 1) not to judge the priest celebrating the Mass when he deviates from the norms and 2) trying to actually pray through these irritating distractions.

Why do I fear there will be hell to pay for his courageous observations and suggestions?

RESPONSE:
You’re not alone in your response to Father Capuano’s article. Read on....

I just renewed my subscription and look forward to many more issues. I especially like that you archive past issues, because so often I have passed on my issue to others, especially to priests who seemed unaware of many aspects of the content.

In the February 2006 issue, for example, I was especially touched by the article about celebrating the liturgy properly, even in religious communities, by The Reverend Vincent Capuano, SJ.

He mentioned that liberties are taken in the privacy of a community Mass that would clearly be unacceptable in a public Mass. Unfortunately a number of those occur right in my own parish in the Diocese of Rochester, especially at weekday Masses.

Father Capuano makes a particular comment about “coffee table Masses” and the use of non-consecrated space when consecrated space is available. We have a small parish church anyway, but a few months ago our pastor dictated that weekday Mass would move to the parish house next door, to be said on a plastic table. Some of us feel that a consecrated altar just a few steps away should prevail, and be used for weekday Mass.

The pastor’s issue was the cost of heating the church; we calculated the difference and offered to pay the $7 per Mass, but he still wouldn’t change his mind. I was at one of these Masses and broke into tears during the consecration at how poor was the space provided for the Lord’s arrival.

Father Capuano’s comments have been passed around because we feel that environment is important, and the Lord is deserving of the best. We also have, in the same liturgy, some of the other items Father Capuano lists: priests not concelebrating when they are present, not vesting with a chasuble for weekday Mass, the practice of shared homilies where the celebrant throws it open to any and all comments from the attendees, the use of glass or pottery chalice, communion cups and/or paten, and one that wasn’t mentioned in this article -- refusing to add a portion of the consecrated host to the chalice just before Communion because the pastor says, I am sorry to repeat, that “it looks disgusting”.

But what are we to do as laity? It is very frustrating and painful for us to see this denigration of the Eucharistic celebration, and Adoremus is a support to us in difficult times. Thank you!

LETTER:
Singing at Church
Regarding “Monuments with Mixed Messages”, February 2006: the author discusses the complaint that Catholics do not sing at Mass and he blames poor architectural acoustics.

An organ played too loudly can also discourage singing. If I close my eyes to the hymnal and just listen to the choir, some Sundays I can not make out a single word they are singing because the organ is so loud.

I prefer music from the church piano; it does not drown out the choir or the congregation.

This is not a Catholic church phenomena. I experienced the same problem at a funeral service in a Methodist church.

I would like to use this letter to find out whether others around the country have experienced a trend that I have found here in the Archdiocese of Portland in Oregon, the location of Oregon Catholic Press, whose Missalettes and Music Issues are probably the most widely used.

I frequently encounter or hear from friends in other parishes that at the “Gloria” of the Mass, the music leader -- and/or the choir and congregation -- instead of singing one of the accepted musical settings of the liturgical text, uses the so-called “clapping Gloria”, i.e. the Gloria hymn by Anderson, # 579 in the OCP issues.

Of course this hymn is a very loose paraphrase of the liturgical text, and when I phoned OCP, I was told that the publishers realized that this was not permissible to sing in lieu of the Mass “Gloria”. In fact that is why they have placed it in among hymns and not in the part with the Mass settings. Nevertheless, use of it within the Mass seems irresistible to too many choir directors and parochial musicians, which is sadly due to ignorance or faddishness.

Similarly I have been to Christmas Masses where the carol “Angels We Have Heard on High” was substituted for the Gloria, presumably because of its refrain, but with no greater validity. The General Instruction of the Roman Missal is very clear that no other text wording may be substituted.

I wonder if others around the country have witnessed similar musical meddlings with the Mass, and, if so, what can be done. After all, one could just as logically replace the “Sanctus” with the Victorian hymn “Holy, Holy, Holy”.

Our parish consists of young families, who have grown up with nothing inspirational. It’s sad, but they like it.

Here are some of the ones that distress me, “Whispering Hope” (a pop song played by Ethel Smith years ago). I believe she sold over a million records.

Yesterday, it was “The Lord of the dance” ... old ladies are rolling their shoulders, and tapping their feet! Another time, in lieu of the “Agnus Dei”, in English (“Lamb of God, you take away the sin of the world”) our organist over shouts the congregation with the words “Tree of Life, you take away the sins of the world”.

At Easter, they sing something like, “Jesus in the Air”. I guess it’s supposed to symbolize the Resurrection.

Oh, just to hear, “O Sanctissima”, or even “Holy God We Praise Thy Name”, softly, would be heavenly.

Another song that was played (not sung, thank God) was a hit by Dean Martin, “if you were but a dream, I hope I never waken, It’s more that I could bear to find that I’m mistaken...”

I find that all of these things are most distracting from my contemplation and prayers to God.

RESPONSE:
The problem of approval of music for Mass is complex, and this is deepened by forty years of neglect. The US bishops are exploring ways to address the requirement of Liturgiam authenticam (§108) that the both texts and music be approved by the conferences of bishops, as the article in the March AB (“Retrieving ‘A Treasure of Inestimable Value’”) described.

Just read an article today indicating that the pope is on the verge of ordering a more solemn approach to the liturgy, even encouraging the greater use of Latin.

I hope this will trickle down to some parishes in the US. This week’s Mass in my parish was more of a show than serious worship ... and I still can’t get accustomed to Holy Communion distributed from what looks like a crystal salad bowl.

Maybe the chatter of children throughout the Mass was a good thing. It distracted us from the show.

Can a cardinal, bishop or pastor give their congregation dispensation from not eating meat on Fridays during Lent under the circumstance of it being Saint Patrick’s Day?

RESPONSE:
To the first question, the answer is yes -- a bishop has the authority to dispense the people of his diocese from the abstinence obligation; however a priest does not, unless the bishop gives this authority to the priest.

It has been reported that about 80 bishops the US this year dispensed their dioceses because Saint Patrick’s day fell on a Friday. (Most bishops who did this apparently said some other form of penance was to be substituted; one bishop said that the people should abstain on another day of the week.)

A Saturday wedding Mass would not ordinarily substitute for the Sunday obligation. A wedding Mass is not a Vigil Mass for Sunday.

LETTER:
The Meaning of Ritual Washing
In light of Monsignor LaFemina’s article “The Footwashing” (March 2006), it is also worth noting that the act of washing was also a pre-consecration ritual for the ordination of a Levitical priest (see Exodus 29:4).

Priests were also washed before offering the Yom Kippur sacrifices (Leviticus 16:4). The priestly connection is further evidenced by Christ’s words to Peter: “Unless I wash you, you will have no inheritance with me” (John 13:8).

As Andre Feuillet points out in his masterful The Priesthood of Jesus Christ and His Ministers, the Pentateuch uses the term “inheritance” exclusively in reference to Levites. Deuteronomy 10:9, 12:12, 14:27-29, and 18:1-2 are the only passages where the word “inheritance” is used, and it is in exclusive reference to Levites, who have no “inheritance” but God.

Furthermore, scripture scholars believe that Psalm 16, which is prayed at Thursday Compline, was written by a Levite giving thanks for his priesthood: “Fair to me indeed is my inheritance” (Ps. 16:6).

Therefore, when Jesus says that Peter’s refusal of footwashing would leave him with “no inheritance with me”, He is also saying: “Unless I wash you, you will not become a priest of me”.

Our parish is about to introduce the 15th Station of the Cross after many years of maintaining the traditional 14. I have reviewed the “Directory on Popular Piety and the Liturgy” and found no direct reference to anything other than the 14 Stations. Our parish has remained quite orthodox through vigilance and knowledge of the detail of the teachings of the Church.

Before we go down a path that may muddy the faith, can you tell me if there is any document that either allows the 15th Station or specifically denies its use?

RESPONSE:
The addition of a “15th Station of the Cross” -- generally a representation of the Resurrection, such as an empty tomb -- is a very recent innovation. There is no warrant whatever for this innovation from any official source; and it has never been added to the Way of the Cross that the pope leads each year in Rome (See, for example, www.adoremus.org/Ratzinger_Stations.html.)

Note that the Directory does not authorize adding more Stations, even though it permits alternative Gospel accounts for some Stations, so long as it concerns the “journey to Calvary”.

Although probably intended as a reminder of the “happy ending” to the Way of the Cross, adding a “Resurrection station” is incompatible with the spirit of this devotion, which is intended to “call to mind our sins” -- for it is man’s sin that caused Our Lord’s suffering and death. The traditional devotion of the Way of the Cross (Via Crucis) always ends with Our Savior’s death and burial. The significance this should not be lost or diluted. Our following the Way of the Cross is a poignant reminder to us of the sacrifice Christ Jesus made to redeem each of us from our sins. The Way of the Cross should be a penitential journey for us: His Sacred Heart was pierced for us. Water and blood flowed from His side for us. It was our sins that caused His sacrifice -- His pain, suffering, sorrow, abandonment, His death and burial. To help us to contemplate the reality of our complicity in this is a principal point of the devotion, as it has been celebrated for centuries, especially during Lent.

After the final meditation on the 14th station, the entombment of Our Lord, a reminder of our hope in His Resurrection after His suffering and the three days in the tomb could be included (as the Directory on Popular Piety notes ¶134); but not as a separate Station.

In the February edition of AB, I was glad to have read “Cardinal Arinze Reflects on the Synod on the Eucharist”. One specific point His Eminence made, which I found to be a relief, was the insistence on the priest’s duty to catechize from the pulpit at Sunday Mass. It was suggested that the four parts of the Catechism of the Catholic Church be covered over the course of the Church’s three-year liturgical cycle.

As a young man pursuing a vocation to the holy priesthood, I am curious about what resources are available for priests who want to integrate into their homilies the sound teachings of Holy Mother Church and the weekly readings on Sundays.

RESPONSE:
As you are no doubt aware, the new Compendium of the Catechism is newly available. This would be an excellent resource, we think, for any conscientious pastor. Also, the many documents containing papal teaching on issues of great concern in our society today provide an indispensible resource. (You have the advantage of having access to these documents on the Internet -- something not available to past generations of preachers!)