The latest issue of Gloria TV News has an interesting post on Habits of Highly Effective Bishops:
Catholic journalist Mary Jo Anderson made a survey among Catholics on the habits of highly effective bishops. As a result, Ms Anderson published an article on the website California Catholic Daily. Here are her results: A highly effective bishop must be 1. personally holy. 2. promote and defend the authentic Catholic Faith. 3 Be committed to Catholic education. 4. work to strengthen the Catholic family. 5 foster vocations. 6. love the Mass. 7. Be willing and able to start from scratch. 8. Be vocal in the public square.
Not sure what it means to be willing to start from scratch. Anyway, here is the report:
The Homily – So now comes the part of the Mass that is often the most loved and the most hated moment. Preaching consistently well can prove to be a challenge for priests (and deacons) who often live very busy lives and are called to preach all week long at weekday masses, funerals and weddings, in addition to being thoroughly prepared to deliver “a barn-burner” every weekend. No excuses here, just explanations. The homily is obviously a critical moment in the Mass and there are high expectations that the people of God will be edified and instructed. Sadly, Catholic priests do not have the reputation of being great preachers. We often think we are better than our people think we are. 🙂 One of the chief reasons people say they leave the Church is uninspired preaching compared to the relatively inspired and interesting preaching found in many non-Catholic denominations. There is work to do on improving our preaching to be sure but DON’T leave the Blessed Sacrament to go an sit in a “Word Church!” Even if the preaching is entertaining and informative it just isn’t worth the price of leaving behind Jesus in the Blessed Sacrament.  (Also, good preaching can be over-rated. Paul, according to his own words was not a great preacher (1 Cor. 2:1; 2 Cor. 11:5; Acts 20:7ff) and yet he was the greatest evangelist the Church has known).
So, What is a Homily? Years ago we just called it a “sermon.” Yet, in recent decades the Church has preferred the term “Homily.” This is probably due to the communal nature that the ancient word homily evokes. Homily comes from the Middle English omelie, from Anglo-French, from Late Latin homilia, from Late Greek homilein, and emphasizes a more interpersonal “conversation”, or “discourse” The Greek work homilein means to consort with or to address a kindred or related people. The root word homos meaning “same” is included in the word homily. Hence, this is more than an impersonal address to crowd of people only vaguely known (i.e. a sermon or lecture). Rather, this is a family conversation, a conversation or address to kindred spirits who share much in common (at least we hope!)
History – This is a pre-Christian element in the Liturgy. It was part of the Jewish synagogue service. It is recorded in scripture that Jesus Himself preached in the synagogue (cf. Luke 4:16-31) Likewise Paul makes use of the synagogue homily to proclaim Christ (e.g. Acts 13:14ff). The early Christians brought the synagogue service into the Mass and thus the homily was tied to the reading of the scriptures. The preaching of a homily was the particular duty of the Bishop but priests were also allowed to preach. In the fourth century in the east, it was the custom, if several priests were present for all of them to preach in turn and then, finally the Bishop (Whew!). After the fall of Arius (A third Century priest-heretic who denied the divinity of Christ and widely disseminated his views leading countless others into error) priests were forbidden to preach in Alexandria and North Africa. Likewise, in Rome they were also forbidden. This restriction was variously applied and enforced in different areas. Perhaps it should be stated that the priests of this time were not always the most learned of men. The seminary system as we know it today did not exist and there would be concerns about the orthodoxy of the sermon as well as its effective delivery. In general then, preaching at Mass seems to have declined after the problems of the third century but it would not be fair to say that it disappeared entirely. This is especially true when we consider that in many of the well established areas of North Africa and Italy there was a bishop present in even the smaller towns.
By the beginning of the Middle Ages there was a strong return to preaching of the Word of God. However, the character and liturgical role was changing. It was modeled more on sermons outside of Mass. There was the rise of the mendicant preaching orders (eg. Franciscans and Dominicans) at this time and they preached outside of the liturgy in town squares and meetings. This form of preaching began to enter the churches and influenced the nature and content of the Homily which became less and less a textual explanation and applications of the readings and more and more was replaced by a catechetical format in which and an exposition of the Creed, the Our Father and the Ten Commandments was often the focus. This practiced continued to be the norm as a general rule.
The present Instructions emphasize that the homily is a part of the Mass itself and seems to nod to both traditions above. Namely, the homily is not merely to be an explanation of the readings but also should explain the mysteries of faith related to the readings and the liturgy of the day applying them especially to the norms of Christian life (cf. Constitution on the Sacred Liturgy # 52.)
Norms- The homily should develop some point of the readings or of another text from the ordinary or from the proper of the Mass of the day, and take into account the mystery being celebrated and the needs proper to the listeners. The Homily is required on Sundays and holy days of obligation at all Masses that are celebrated with a congregation; it may not be omitted without a serious reason. It is recommended on other days, especially on the weekdays of Advent, Lent, and the Easter season, as well as on other feasts and occasions when the people come to church in large numbers. The homily should ordinarily be given by the priest celebrant.
The homilist must be an ordained member of the clergy. A deacon, a priest, or a bishop may preach. This is not merely a question of being learned, for many members of the laity are quite learned in theological matters. Rather, as Catholics we are convinced that the sacrament of Holy Orders confers a unique charism and grace which empowers the priest to speak for God in a supernatural manner. The Third Instruction On the Correct Implementation of the Constitution on the SacredLiturgy has the following to say: “…the Purpose of the homily is to explain the readings and make them relevant for the present day. This is the task of the priest. and the faithful should not add comments or engage in dialogue or anything similar during the homily.”(Liturgicae instaurationes # 3, 2.)
Finally we might be end with St. Paul’s Instruction to Timothy regarding the preaching and teaching task of the clergy: Loquare quae decet sanam doctrinam (speak that which befits sound doctrine).
One of our Greatest Catholic Preachers was Bishop Fulton J. Sheen. Here he gives the homily on Matthew 6.
There are several Feasts of the Church wherein a “sequence” hymn may be sung. The sequence hymn is sung Just before the the Alleluia (Gospel acclamation). The feasts with sequence hymns are these:
Easter – Victimae Paschali Laudes (To the Paschal Victim give praise)
Pentecost – Veni Sancte Spiritus (Come Holy Spirit)
Corpus Christi – Lauda Sion (Praise O Sion)
Our Lady of Sorrows – Stabat Mater (Stood the Mother sad and weeping)
All Souls – Dies Irae (Day of Wrath)
Since today is Pentecost we ought to sample the sequence hymn for today: Veni Sancte Spiritus. Here is the Latin text and a translation (fairly literal) of my own.
VENI, Sancte Spiritus,
et emitte caelitus
lucis tuae radium.
COME, Holy Spirit,
send forth from heaven
the rays of thy light
Veni, pater pauperum,
veni, dator munerum
veni, lumen cordium.
Come, Father of the poor;
Come, giver of gifts,
Come, light of [our] hearts.
Here is a dramatic reading of the Pentecost reading from Acts 2. Liberties are taken with the text but it is still all basically there. Enjoy and heed. God wants to set this word on fire. But you and I are meant to be the tongues of fire.
Every now and then we Catholics get asked about statues and images. Sometimes we get accused of “worshiping” them. Well actually that would be pretty strange and stupid since plaster and marble and paint on canvas can’t hear us or respond. Not much of a god if you ask me. Of course we don’t worship these things, we aren’t stupid.
But what is with these statues and pictures? Why do we have them? Well the question is kind of odd since most people who ask us this really already have the answer. When I get asked this question I ask another question in return: “Do you have pictures of your family in your home, in your wallet or at your office?” Most answer “yes.””Why?” I ask. The usual answer amounts to the fact that these things “remind me of my loved ones.” Exactly. And so to statues and images of saints. They remind us of family members (the saints) who have lived heroic lives. While it is not common for us to have statues of loved ones in our homes, it is common to see such things in State Houses and museums. Just a little more formal than a painting or photo but its the same idea.
So really, folks ought to lighten up on us a bit. We are neither stupid nor idolaters here. We’re just venerating the memory of heroes who have gone before us. We are reminded to ask their prayers and imitate their example.
Here is another video from that Catholic Show that speaks on this topic further. I have one quibble with the video. It seems to imply that statues and pictures only came into use in the Church after the Renaissance. In fact they have been with us almost from the start. All the way back in the 8th Century the Church struggled with the Iconoclasts (image smashers) who went through churches smashing statues and images. They claimed it broke the commandment against idolatry. But the Church ruled that there was no violation of the commandment in the use of images for the reasons stated above. But the point here is that images and statues were in use far back before the Renaissance.
I put this video together, this time focusing on exteriors. The music is Nisi Dominus sung by the Majorstua Kammerkor. The Text of the psalm is rather long to produce in full here but the opening text, translated from the Latin, goes as thus:
Unless the Lord build the house, those that labor to build it do so in vain. In vain is your earlier rising and your going later to rest, you who toil for the bread you eat. For God pours gifts on his beloved when they slumber!
The latest issue of Gloria TVÂ News contains a strange and troubling event from the Church in Vienna. It appears that a rather appalling (and ugly) statue of a recently beatified saint is to go on display in St. Stephens Cathedral. Here is the text from the video:
Today, a sculpture allegedly representing Sr. Restituta Kafka will be unveiled in St. Stephen’s Cathedral in Vienna. Sr. Restituta was arrested and murdered by the Nazis during the Second World War. In June 98 she was declared a blessed by Pope John Paul II. Her new sculpture shows a female face without veil and with big breasts. It will be placed in a side-chapel of St. Stephen’s Cathedral. The bust was created by Alfred Hrdlicka, the same artist who caused a worldwide scandal with a painting representing Christ’s Last Supper as a homosexual orgy. The controversial painting was exposed in the diocesan museum of Vienna. Hrdlicka calls himself an atheist and Stalinist.
It is unfortunate enough when modern artists attack the Church and the faith of simple believers, but it is even more troubling when Catholic Church leaders accept and display such “art.” Why has the Cathedral contracted with an artist who has clearly demonstrated contempt for the faith and who apparently has a thirst for scandal? Once the artwork was completed and so clearly vulgar and impious why does the Cathedral display it? Where is the local Archbishop in all this? Why these self-inflicted wounds? Clearly there are many who hate and ridicule our faith and relish in scandalizing the faithful, so why are we paying for this and displaying it? I feel safe in saying this would not happen in the Cathedral of Washington.
There is another item in this news report from Gloria TV on the question of the words of consecration: The Hungarian Bishops’ Conference has decided to implement a longtime wish of the Pope. Beginning with the coming feast of Pentecost the words used in Mass during the consecration of the chalice will be brought in line with the Latin original and with the Gospels. The present wording will thus be changed to say that Christ died “for many” instead of the current “for all.” While it s true that it is the wish of God to save all, it nevertheless reamins true that not all accept his offer of salvation. In a time when many people maintain unbiblical notions that just about every one will be saved, it is important that our prayers refelct the more sober biblical teaching that many in fact are lost (cf Matt 7:14 inter al.) For this reason, and for the important reason that our prayer texts correspond to scriptural texts, the Pope has asked that incorrect translations be fixed. Here in America a new translation is coming forth that reflects the correction.
Here is the video in reference. WARNING: the video contains some vulgar photos displaying the “art” in question. The photos are presented in order for the viewer to understand the story.
