Last month, I attended the Pontifical Mass at the Throne that His Excellency, the Most Rev. Robert C. Morlino, Bishop of Madison, offered on the Solemnity of St. Joseph. The feast was deferred to March 20 because the Lenten Sunday took precedence. You can see photos here (https://www.latinmassmadison.org/photos-from-pontifical-mass-for-st-joseph/).
What interested me most was the Lesson (aka Epistle) for the Mass. I expected something that referenced the Old Testament patriarch Joseph. Instead, the Lesson is borrowed from the Mass of a Holy Abbot (Os justi . . .). It’s from the Book of Ecclesiasticus, 45.1-6. This passage honors Moses. Upon consideration, it occurred to me that Moses is in many ways a quite fitting Old Testament type of St. Joseph. Continue reading
“Rejoice, O Jerusalem!” That’s the Introit (opening verse) of today’s Mass. In the Traditional Latin Mass, the Epistle is Galatians 4:22-31, where St. Paul speaks of, “that Jerusalem which is above, which is free, which is our mother.” That’s why in the British Isles this is known as Mothering Sunday (https://en.wikipedia.org/wiki/Mothering_Sunday).
My one Catholic grandmother was wont to say, “I wish I was in Heaven,” which is a much less alarming way of telling your friends and family, “I wish I were dead.” The hymn “Jerusalem, My Happy Home,” apparently written by an English Catholic priest who lived in hiding during the Protestant Revolt, captures the same longing (https://www.youtube.com/watch?v=_ySssVj7XCs). The traditional Roman station for Laetare Sunday is the Basilica of Holy Cross in Jerusalem. For more information about Laetare Sunday, click here: http://www.salvemariaregina.info/SalveMariaRegina/SMR-164/Laetare%20Sunday.html.
In his poem “Reflections on a Flea,” Fr. Leonard Feeney wrote:
“And by the way,
Speaking of how to pray,
Dogmas come first, not liturgies.”
This claim encapsulates one side in a contemporary debate concerning the best method of evangelization. Some prefer the so-called “path of beauty.” Some prefer the “path of truth.” Without denigrating the role of beautiful liturgy, I prefer the “path of truth.”
Consider that in the Early Church catechumens attended only the so-called Missa Catechumenorum, which is the overtly catechetical first part of the Mass. Only the baptized — the fully catechized and initiated — attended the Missa Fidelium, which is the overtly sacrificial part of the Mass beginning with the Offertory. In other words, it is catechesis that makes sense of the liturgy. Many who argue for the “path of beauty” seem to want the liturgical experience to substitute for or drive catechesis. This is the opposite extreme from the post-Vatican II over-emphasis on the “Liturgy of the Word.” I would say, it is doctrinal Faith that makes sense of the liturgy, not the other way around, even though the liturgy itself has an eschatological and sacrificial reality that transcends catechesis. Participation in the Mass is more the end than the means of evangelization; as Fr. Feeney said, dogmas still come first.
I’ve seen some Modernist-sounding* texts that use the word “assembly” to avoid the word Church. Instead of addressing the congregation, the priest (er, “presider”) addresses the “assembly of the People of God.” Etc. In Hebrew and Greek, the word we translate as Church does in fact mean “assembly.” I surmise that the people who prefer “assembly” do so because they think the word has a more democratic connotation than the hierarchical “Church.” One thinks of the expression “popular assembly.” Implicit in such a usage is a critique of “liturgy as court ritual,” a critique that has been debunked elsewhere.**
Now, one of a Traditionalist or even just plain orthodox-with-a-small-o persuasion might object to this usage of “assembly.” He might advance any number of arguments, the premises of which we don’t share with the people who push for the “assembly” understanding of the Church, and he might cite a bunch of Church documents, originally written in Latin, that no one who has a job has time to read. In these scenarios, I look to my mentor in evangelism and apologetics, Vin Lewis of All Roads Ministry (https://www.allroadsministry.com/). Vin would say to use the simplest, most direct, most memorable argument that requires the least specialist knowledge (such as Latin, Greek, and Hebrew). So, with that in mind, here is how I would respond: Continue reading
Today is the feast of St. Stephen, the Protomartyr of the Church. St. Stephen’s relics are preserved in Rome, in the Basilica of St. Lawrence Outside the Walls. This is fitting, as St. Stephen and St. Lawrence were both deacons and martyrs. St. Stephen was one of the seven protodeacons of the Church of Jerusalem, and St. Lawrence was one of the seven deacons of the Church of Rome. Also, the Basilica of St. Lawrence Outside the Walls is the titular basilica of the Patriarch of Jerusalem. Legend says that when they deposited St. Stephen’s body next to St. Lawrence’s, St. Lawrence rolled over to make room for St. Stephen.
Here is a photo of the confessio of the Basilica of St. Lawrence Outside the Walls, where the relics of both St. Stephen and St. Lawrence are preserved.
Today, November 30, is the feast day of St. Andrew the Apostle. St. Andrew is the patron saint of the church of the town where I live. This is fitting, as the town was founded by a Scotsman and St. Andrew is the patron saint of Scotland. Here are two photographs of the statue of St. Andrew outside of the local church:
The nave of the church is fittingly shaped like a ship (“nave” means “ship”); St. Andrew was a fisherman and is a patron saint of fishermen. Here’s a close up of the coat-of-arms beneath the statue:
There is a certain trendy objection to transubstantiation that goes like this:
“Of course, I believe in the Real Presence. But ‘transubstantiation’ is a very abstract term that would limit the Real Presence to a specific, Aristotelian philosophy. Why must we pry into mysteries and define the ‘how’ of the Real Presence? When it comes to the Real Presence, there’s more that unites Catholics with the Eastern Orthodox, Anglicans, and Lutherans than what divides us.”
This is very seductive, specious nonsense. Let me reduce this objection: the Church should not define the ‘how’ of a dogma using terms that are specific to this or that philosophical school. Transubstantiation depends on an Aristotelian distinction between substance and accidents, and therefore is too specific and limiting.
We can reject this very easily: Continue reading
Question: Why did they keep the Gospel reading in the Novus Ordo?
Answer: Because in many passages, the Gospel anticipates Vatican II.
Tonight (May 5) I attended the Pontifical Mass that Bishop Morlino offered at St. Mary of Pine Bluff. In his homily, Bishop Morlino said that Mass is not just a commemoration of the Passion, but also the Ascension of Our Lord — Christ’s “Great Entrance” into Heaven. I’d add: there’s a link from Maundy Thursday (the institution of the Eucharist) to Ascension Thursday (Our Lord’s bodily entrance into the Heavenly sanctuary).
The Epistle at Mass on Ascension Thursday is taken from the Acts of the Apostles. One of the passages (Acts 1:10-11) reads:
“And while they were beholding him going up to heaven, behold two men stood by them in white garments. Who also said: ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven.”
Where have we seen these two men (i.e. angels) before? At the Resurrection: Continue reading