This summer, the Archdiocese of Washington is marriage-minded! Check out these resources as well as events sponsored by the Office of Young Adult Ministry.
Attend a Series of Talks
Sundays July 12, July 19, and July 26 at 6:30pm
Relationship Speaker and Discussion Series
Cathedral of St. Matthew the Apostle North Conference Room
6:30pm (after the 5:30pm Mass) Light Dinner Included
July 12 Dr. Andre Leyva
“Dating and Mating from a Catholic Perspective”
Dr. Andre Leyva is the President and founder of the Psychology Center in Montgomery County, Maryland and a member of National Association of Hispanic Psychologists. He is a nationally and internationally recognized trainer, consultant, and key note speaker. His doctoral dissertation on Conflict Resolution was published and requested by mental health professionals in Europe and South America. He has written for two family magazines and has authored articles and workbooks. He is a frequent speaker at the Archdiocese of Washington’s Theology on Tap and Marriage Preparation program. Dr. Leyva has been married for 25 years and has six children.
July 19 Dr. Catherine Yohe
“The Essential Groundwork of Friendship”
Dr. Catherine Yohe received her Ph.D. in Historical Theology with a focus on spirituality from Catholic University of America. Her dissertation was on human friendship as a means to grow in union with God, and most of her publications and lectures have centered on the lay vocation or friendship. She has taught at Catholic University and LaSalle University and is presently teaching Scripture and Catholic Doctrine at Trinity School at Meadow View. She has been married for fifteen years and has a thirteen year-old son.
July 26 Deacon Al Turner
“While I’m Single: Living Life to the Fullest”
Deacon Al Douglas Turner is the Director of the Office of Black Catholics of the Archdiocese of Washington. He is assigned to the Church of the Nativity in Washington, DC. and was recently appointed to the Maryland Catholic Conference Respect Life Committee by Archbishop Donald Wuerl. Deacon Turner received a Graduate Certificate in Spiritual Direction in 2006 and a Master of Theological Studies degree in 2007 from the Washington Theological Union in Washington, D.C. Before his retirement from ABC News in 2007, Deacon Turner was employed for more than 28 years as a broadcast technician/ cameraman covering the White House, Capitol Hill, and news events around the world.
In conversation and in the media you get the sense that redefining marriage is something that is sweeping the nation, that the majority of Americans are in favor of rewriting the definition of marriage and making a new definition law. This is simply not true. As California demonstrated when people are asked to vote on whether the state should define marriage as the union of one and one woman, people usually vote “yes”. Californians are not alone in this opinion. Do you know that 30 states have defined marriage through a constitutional amendment as the union of one man and one woman ? An additional eleven states prohibit same-sex marriage by statute. Only six states have legalized same sex marriage and three states do not prohibit same- sex marriage. Interestingly, in the six states that legalized same-sex marriage, it was through legal activism and through the courts that the legislation was created, not as a result of a ballot initiative or other voting opportunity.
The issue of marriage, specifically same-sex marriage has been featured prominently in the news as the D.C. Council seeks to recognize the marriage of same-sex couples who have been married in other states. Indeed, this will become law on July 7.
As the issue moves to the front page in the local papers it is all the more important to have the correct facts and to realize that the fight is far from over.
The Archdiocese of Washington has launched an initiative called MarriageMatters® with a WebPagethat features articles and information about the Church’s teaching on marriage and the importance of marriage to family and society. The webpage also has links to helpful information from other Catholic sources. Please take advantage of its resources so that you can participate in one of the most important questions of this generation.
And now we come to the heart of the matter. As important and precious as the Word of God is, it all points here: the Liturgy of the Eucharist. The Word became Flesh and dwelt among us, and now the Word we have heard, Jesus Christ will become the Flesh and blood we receive. . The weekly (actually daily) celebration of the Eucharist distinguishes Catholicism from Protestantism, most of whom celebrate the Eucharist once a month or even less. For Catholics, it would be unthinkable to go to Mass on Sunday and not receive Holy Communion. It would be like coming to a dinner party, meeting and greeting all the other guests, exchanging news and then being asked to go home before the meal was ever served. No indeed, Christ gathers us not just to teach us but also to feed us on his Body and Blood, the necessary food without which we perish (cf John 6:53). Jesus has prepared a table for us in the sight of our enemy the devil, our cup is overflowing (cf Ps 23).
At the Last Supper Christ instituted the paschal sacrifice and meal. In this meal the sacrifice of the cross is continually made present in the Church when the priest, representing Christ, carries out what the Lord did and commanded his disciples to do in his memory. Christ took bread and the cup, gave thanks, broke and gave to his disciples saying, “Take and eat this is my body. Take and drink this is my blood . Do this in memory of me.” The Church has arranged the celebration of the Eucharistic liturgy to correspond to these words actions of Christ:
In the preparation of the gifts, bread, wine and water are brought to the altar, the same elements which Christ used.
The Eucharistic prayer is the hymn of thanksgiving to God for the whole work of salvation; the offerings become the body and blood of Christ. It echoes the priestly prayer that Jesus spoke at the Last Supper and which John’s Gospel records extensively.
The breaking of the bread is a sign of the unity of the faithful, and in communion they receive the Body and Blood of Christ as the apostles did from his hands.
Focus – The focus of the Mass now shifts from the Lectern and the celebrant’s chair to the altar which is about to be prepared. This is a visual indication that a new part of the Mass is about to begin.
Nomenclature – In years past the Liturgy of Eucharistic was call the “Mass of the Faithful.” This was because only the baptized could be present during this part of the Mass. Catechumens could be present up to and including the intercessory prayers but were “dismissed” just before the Liturgy of the Eucharist began. Thus the Liturgy of the was traditionally referred to as the “Mass of the Catechumens.” This was the practice of the early Church and came under a general practice know as the “discipline of the secret” (disciplina arcanis). In the early days of the Church it was the custom to withhold certain doctrines and aspects of worship from those seeking eventual membership in the church, out of fear that there would be blasphemy, persecution or interruptions in the divine service. The instruction was given before baptism but the full admission to the Mass was reserved. The practice of dismissing catechumens from the Liturgy of the Eucharist passed away during the middle ages but has been partially revived today as a facet of the R.C.I.A.
Preparations – It should be evident that the opening movements of the Liturgy of the Eucharist are essentially a practical matter. The altar is prepared and gifts are brought forward and offered. While there are prayers and some accompanying ritual gestures, it will be noticed that the rite is almost stark in its simplicity and very task oriented. But this does not mean it is without symbolism and as we shall see there has been an instinctive elaboration of the offertory to follow through processions and the like. This expresses a basic religious need, namely that in giving of the essentials of life for a sacrifice, the giver gives himself and so wants to be part of the act of offering.
First the altar is prepared as the center of the Eucharistic liturgy. The altar is the center of the entire liturgy of the Eucharist. The style of the altar has varied much over the centuries, from elaborate baroque altars (see right) to those that resemble merely simple table (See above, right). The present day directives indicate that the altar should ideally be freestanding (that is, not anchored up against a wall) and this in such a way that it can be easily circled and that the celebration can be carried on facing the people. This tends to point to a simpler design for the altar at least indirectly. Note that the altar is to be covered with a cloth. The design and style of this cloth will vary with the design of the altar. The front may or may not be covered but the top surface of the altar is to be covered by at least one cloth. Surely there is a nodding to the meal experience here. We seldom eat a meal, at least formal ones, on a bare table top. The altar cloths also make allusion to Christ’s burial cloth and thus also points to the sacrificial nature of the Mass. The rubric above seems to imply that the altar has been covered all along. Today the cloth is usually left upon the altar but in the earliest day’s it was more the custom to remove it after Mass. This is still done on Holy Thursday and Good Friday, but as a general rule, the altar stays covered even when it is not in use. The Altar in every Church should ordinarily be a fixed altar located in such a way as to be the focal point on which the whole congregation naturally centers. A fixed altar is one that is immovable.
A pastoral reflection on this would be that the altar, as well as the pulpit represent perpetual values that do not change and hence their fixed location should reflect that fact. Likewise this will prevent us from the somewhat embarrassing temptation of moving them when they “get in the way” of some assembly or concert in the Church. Not all these norms can be perfectly observed in older Churches which have fixed altars from a previous period which are not free-standing but are attached to the back wall. The practice of placing within the altar, relics of the saints is to be maintained. As seen above, this is a traditional practice and it helps us to appreciate the communion of the saints which is most perfectly experienced in this life during Holy Mass and communion. On the altar are placed the corporal, the purificator, the Chalice, and the sacramentary. Each of these is discussed in turn.
The Corporal is a square linen cloth (usually 12 to 15 inches square) which is placed in the center of the altar along the back edge. It gets its name from the Latin word “Corpus” (Body) since it is upon this cloth that the paten and the chalice containing the Lord’s Body and Blood rest. The purpose of this cloth is to help in catching any small particles of the host or drops of the precious blood. At the end of the mass, the corporal is carefully folded so that any particles will not fall to the ground or be scattered upon the altar cloth. This is important because, the Lord is contained even in the smallest particles of the sacred species and should be thus treated with the greatest reverence. The corporal normally rests on the altar only during mass and is reverently removed after communion. The picture at right shows a corporal upon which rests a chalice. The square covering over the chalice is called a pall (see below).
The purificator is another piece of cloth, more narrow than the corporal. This gets its name from the Latin verb “purificare” (To purify) since it is used to help cleanse the sacred vessels. Since, once again, we are handling the sacred Body and Blood of Lord, a special cloth is used which will later be laundered in a special and reverent way. Note how every care is taken to reverently handle even the smallest portions of the sacred species.
The Chalice gets is name from the Latin (via the French) word Calix which means literally, “cup” but in English the word has the special meaning directed toward the special cup in which will be contained the precious blood. Therefore, as a general rule it is not an everyday cup nor does it merely resemble one. Indeed, all the sacred vessels hold places of honor, especially the chalice and paten since they are used in presenting and consecrating the sacred species. They should be made of solid materials which are considered noble in a particular region. Likewise they should not be easily breakable. Understandably they should also be of a material that in non-absorbent at least insofar as the inside of the cup. Lastly the sacred vessels must be blessed by a bishop or a priest. This sets them aside for the Lord and they should never thus be used for profane purposes. Indeed, the form of the vessels should be suited to sacred use and be considered appropriate for divine worship. Use is not to be made of simple baskets or receptacles which are more ordinarily meant for use outside of sacred celebrations. Simple pottery as a general rule would seem to be inappropriate. Consider that in our region, few people who held a formal dinner would think to set out pottery. This is a not a general practice in our region because it is considered inelegant. So much more so for the Mass, which is no mere cookout. It is also important to distinguish the sacred from the profane. Thus, Chalices that too much resemble secular wine glasses or cocktail glasses might also need to be discouraged. This is at least the case with the principal vessel. There are judgement calls to be made here and thus the rules are not hard and fast, but open to some interpretation. Nevertheless there should be sensitivity to the congregations expectations and perceptions of what is used. “The Chalice should be covered with a veil, which may always be white.” Once the chalice is brought to the altar and readied for use, it is unveiled of course. The practice of covering the chalice is less often seen today. Nevertheless it is an ancient custom and emerges from reverence due the sacred vessels. Traditionally they were kept covered when not in use.
The Missal is the book containing the formulas and rites for the celebration of Mass together with the text of the ordinary (the texts which remain the same in every Mass) and the propers (the texts which vary with each Mass). It also contains masses for special occasions and various blessings. The Missal in the form we know it today does not contain the readings for the mass of the day. These are contained in a separate book called the lectionary. However, in times past, the readings too we included in the Missal. Generally in English we no longer refer to the book as the “missal” (Although its Latin title still remains “Missale Romanum”) but instead call it the “Sacramentary.” It is book used only by the celebrant. In the Older Tridentine Mass the Book was on the Altar from the beginning of the Mass to the end. But, in the Current liturgy the Altar is not formally “used” until the liturgy of the Eucharist. Hence, the placing of the Missal, which had formerly been at the celebrant’s chair for the Liturgy of the Word is another of showing again this opening of the second major portion of the mass whose focus of action is the Altar. The Missal is the authoritative source for all liturgical actions of the Mass and must be faithfully followed. This is essential if the Mass is truly to be our source and sign of unity. The Mass belongs to the whole Church and not to an individual priest or congregation. Hence, to alter it is to move against the universal unity of the Church. There are many pastoral problems that can arise due to tampering with the norms and directives or prayers in the missal.
The following video shows a rarer form of preparing the altar. In this case the altar cloth is brought by the clergy and placed on the altar, followed by two lay women who place the corporal and the purificator. I suspect this has been done following the consecration of the altar by a bishop. However the video may give some glimpse as to how this was done in the early Church when the Altar cloths were not placed on the altar until the offertory.
If wedding bells are ringing in your near future, getting spiritually prepared is essential. Getting married isn’t just about preparing for a ceremony or a reception. It isn’t just even about preparing for a live together. It is ultimately about preparing for eternal life. Marriage is a call to holiness. What are some of the things you should know? When should you call the Church. What does the process of preparing look like? What are some “must have” conversations? What exactly in the Christian and Catholic understanding of marriage?
Questions like these and more are dealt with at the Marriage Matters web page at the Website of the Archdiocese of Washington. You can find it here:MARRIAGE MATTERS.
At the site are links to other sites and resources including the Bishop’s Website on Marriage: FOR YOUR MARRIAGE
Websites such as these are efforts to spend extended time teaching on Marriage. It is clear today that many marriages are in crisis. Further there are attempts to redefine marriage. It is essential that we return to teaching on Biblical and doctrinal roots of this sacrament for many have more secular notions of marriage. In the predominant secular view the earthly happiness of the couple is paramount and children are more of a way of “accessorizing” marriage should this enhance the couple’s happiness. Missing from this notion is any concept of sacrifice, self-giving, the common good, and the call to holiness (as distinct from mere emotional happiness).
It is to be hoped that we can begin to more systematically and creatively teach on the Sacrament of Marriage and recover a more Biblical, traditionally and doctrinally correct understanding of marriage. If you are married, or thinking of getting married or if you know of anyone in these categories visit the site, click on the Links and spread the Word: Marriage Matters!
In Marriages, little sacrifices can mean a lot and make a big difference. This video from the Bishop’s Website makes that point
If I can be bold and post an mp3 version of my own sermon. The title of the message is “Jesus is a Rock in a Weary Land” In the sermon is pondered that Jesus feeds us with his actual Body and Blood and is food for our journey across the desert of this world unto the promised land of heaven. In the Old Testament God fed the Israelites in the desert with manna and water from the rock (and the Rock was Christ – 1 Cor 10). Now as then Jesus is our manna and our drink. And just like the Israelites survived on that and would never have made it to the Promised Land without, so do we survive on our Manna, Jesus the Bread of Life and our water from the rock (his Precious Blood). Here is the talk:
I was reading the newspaper, enjoying a cup of coffee in a café on Capitol Hill when the conversation between two 30something women caught my attention. One woman was saying to the other that though she couldn’t be happier with her husband and she loves being married, she doubted she would remain married to him her entire life. Well, needless to say, I couldn’t help but keep listening. She went on to say that marriage was invented at a time when people did not live past 50 or so, and so one could imagine being married for twenty or thirty years but today, when people live to be ninety, you can’t really expect people to stay married to the same person for the rest of their lives.
Well, tell that to the more than 550 couples in the Archdiocese who will come together on Sunday at the National Shrine of the Immaculate Conception to celebrate being married twenty-five years or more. 272 of these couples have been married fifty or more years. One couple, who can’t be at Mass on Sunday, but who will be honored at their parish has been married 75 years!
It’s probably safe to say that none of these marriages are perfect but all of the couples and have experienced the beauty of married love that has stood the test of time. As Helen Sewell, married 59 years shared “I know he’d do anything for me.”
If you are wondering what makes a marriage work, these are the people to ask. I think that they would have a multitude of reasons for what has made their love so enduring. If I had to guess, I would bet learning how to forgive, the importance of family life, praying together, laughter and not taking the small stuff too seriously would all be on the list.
While not a fan of country music, when flipping through channels one night, the refrain of the song that was playing was “saying I do, means saying “I will…” I’m not sure who sings that song but the couples we will honor on Sunday are the best proof we have that marriage is made to last a lifetime.
I’d like to begin a series on the Mass explaining the meaning and history of what we do each Sunday. It is amazing how little Catholics know about or reflect upon what we do every Sunday. This is an attempt to add insight and understanding to our celebration of the Sacred liturgy.
The Procession and entrance song –Something very remarkable happens at the beginning of every Mass. It is so normal to us that we hardly think of it. As the priest is ready in the back of Church to begin the Mass the congregation suddenly comes to its feet and sings a hymn of praise as the priest walks down the aisle. What is this? Surely they are not just welcoming “Father Smith” are they? No indeed. The congregation is welcoming Jesus who has taught that when two or three gather in his name that he is there in the midst of them. The priest represents Jesus and acts in the person of Christ. Therefore, through his Holy Orders the priest is configured to Christ and is a sacramental sign of the presence of Jesus. Jesus Christ is walking our aisle and we welcome him with a hymn of praise! It is quite fitting to recognize Christ who, robed in priestly vestments, arrives to minister to us in Word and Sacrament. So, don’t just see “Father Smith” see, rather, Jesus and let him minister to you.
Here is a little historical background to the development of the Entrance procession and music associated with it:
In the earliest days of the Church, and in the small, ruder buildings of the primitive Church under persecution, there could hardly have been much thought or possibility of formal processions. But by the 4thcentury after the persecutions against the Church ended, larger, and even sometimes large ecclesiastical structures arose. The sacristies (the place of preparation for the Clergy et al.) were usually located near the entrance of the buildings. This meant that the procession to the altar was now much longer and thus took on added significance and importance. Such a procession could hardly be conducted in absolute silence. Hence the addition of music was natural. But the organ had not been invented and instruments of any kind were generally not allowed due to their connection with pagan rituals. Music in the early Church was left entirely to the human voice and, hence, singing alone gave color to this entrance procession. The texts for these songs were taken essentially from the psalms. The verses of the psalm selected would be sung antiphonally during the procession to the altar. It often happened that an introductory verse (or antiphon) would be sung by one or a few voices to introduce the psalm. Gradually the Antiphons came to overshadow the psalm itself. The Antiphons became more and more complex and were increasingly given over to be sung by a specially skilled choir called the “schola cantorum” with only the psalm verses being sung by the people. There developed a practice of shortening the psalm to correspond to the arrival of the members of the procession in the sanctuary. Once they were in place the psalmodywas brought to an end with the Gloria Patri (Glory Be). Over time there was a reducing of the Entrance song to the following elements: An antiphon, drawn usually from scripture, only one verse of a psalm, a Glory Be and a repetition of the antiphon. Today there exists the option of: Singing this Entrance Antiphon, singing a hymn appropriate to the Liturgy or the season, or in the absence of song the Entrance Antiphon is used as a spoken or recited text.
The following video gives and example of the sound of the the Entrance antiphon (also called the Introit) as is was sung in the ancient Church and up to about 1965. It is Gregorian Chant and the text is
Gaudeamus Omnes in Dominino. Diem festum celebrantes sub honore Mariae Virginis de cujus solemnitate gaudant angeli et colaudant Filium Dei. Eructavit cor meum verbum bonum, et dico ego opera mea regi. Gloria Patri, et Filio et Spiritui Sancto Sicut erat in principio et nunc et semper, et in saecula saeculorum Amen.
(Let us all rejoice in the Lord, celebrating a feast in honor of the Virgin Mary concerning whose solemnity the angels rejoice and praise the Son of God. Psalm: My heart pours forth a good word and to the King I sepak my work. Glory to the Father and to the Son and to the Holy SPirit. As it was in the beginning, is now and ever shall be, world without end. Amen)
Today this form of singing is replaced by an opening hymn in most parishes although the singing of such Introits is still encouraged and permitted.
This summer, the Archdiocese of Washington is marriage-minded! Check out these resources as well as events sponsored by the Office of Young Adult Ministry.
