I’ve read a lot of commentary on the Pope’s latest encyclical Cartitas in Vertitate. Much of the commentary admits that this is a “hard” Encyclical. It is hard for two reasons. First, its style is dense, very theological, very nuanced, quite technical in places. It requires something of an expansive background and history of the social teachings of the Church. It is also hard for many because it runs against the grains of the political views of many. To be sure, there are things hard to swallow for both the politically conservative as well as the politically liberal. When we confront the often intractable social problems and issues of our day politics is very much in the mix. How best to solve them, big government solutions, marketplace and private sector initiatives? There is strident social and political disagreement among reasonable people.
All this makes Veritate in Caritate a “hard” encyclical. Fr. Robert Barron has a video commentary on the letter below. As always he is a master and taking complicated teaching and distilling from it lots of good “take away” stuff. This video is longer than his average, it is close to 9 minutes. If you don’t have time to see it all I direct you especially to the last three minutes wherein he deals with the “hard” aspects of this encyclical. What about the “World Government” notions in the letter and why does this letter seem so oddly “non-Ratzinger” in its style?
The Incensation of the gifts and altar. Holy Smoke! Here we go again. Out comes the incense. Actually, most Sundays in most parish you won’t see this. Incense as we have discussed before is used only on more solemn occasions in most parishes. There is no norm restricting it only to more solemn occasions but this does seem to be the case. Recall that incense is a symbol of prayer as we see from the Psalm “Let my prayer rise like incense and the lifting of my hands as an evening offering.” (Psalm 141:2) Incense is also a “burnt offering.” In the Old Testament many of the animal offerings were either partially or wholly burned up in a fire. In effect, to burn something was to give it to God. The notion may seem primitive, but consider the basic facts. You put something in the fire and it is burned and much of it turns to smoke and rises up, that is goes up, to God. The rising smoke is a symbol of the gift going up to God. In the offertory context of the Mass this aspect of the burnt offering is most evident. Our prayers, and our sacrifices are going up to God as a fragrant offering. So this is holy smoke: a prayer and an offering.
So at this point in the Mass the gifts of the altar and the altar itself may be incensed. Afterward the deacon or other minister may incense the priest and the people. Here too note something important. As we discussed earlier, we are not only offering bread and wine (and money) we are offering our very selves. Hence it is appropriate that the people be incensed along with the other gifts.
The priest puts some incense into the censer and blesses it silently with the sign of the cross. The altar is incensed in this manner:
If the altar is freestanding, the priest incenses it as he walks around it.
If the altar is attached to the wall, he incenses while walking first to the right side, then to the left side.
If there is a cross on the altar or near it,the priest incenses it before he incenses the altar. If the cross is behind the altar, the priest incenses it when he passes in front of it.
History – We have already discussed a good bit of the history of incensation. (HERE) This will largely suffice for here. However, there are some particulars of the incensations of the gifts that remain to be discussed. The History of the incensation of the gifts is first traced outside of the Roman liturgy. It is most precisely the fruit of the Carolingian liturgy in Germany and France. As late as the 9th century the use of incense at the offertory was unknown in Rome. There was the practice of burning incense in fixed stands as well as carrying it processions. However there was no elaborate incensing of the gifts such as we know it today. By the 11th century however, the act of incensation was a part of the offertory in Roman usage. With this act came to be elaborate prayers and recitation of psalms. There was a prayer when placing the incense in the thurible, while swinging it and even when handing the thurible back to the deacon or thurifer. In addition to the gifts, the celebrant other concelebrants, the deacon and the people are all incensed as well.
In the Extraordinary form of the Latin Mass the use of incense is restricted to solemn high, and high (sung) Mass. Today the use of incense is always an option. While it is no longer required at a solemn mass, it is also no longer restricted to that form either. In addition, the manner of incensing has been simplified a bit. Some of the more elaborate directives about the manner of swinging it have been dropped. In addition, the prayers are no longer prescribed.
Pastoral implications – The incense as we have seen is a traditional symbol of our prayers and offerings going up to God. Hence, it is a vivid symbol at the time of the offertory. Likewise, the incense being consumed is an allegory of our self-giving to God. The practice of incensing the priest and the people is first of all a sign of respect. It is also a visual image of the fact that we are united to our offering upon the altar. Bread and wine are offered but so are our very lives. The use of incense at this time should not be considered another offering of its own but rather as a compliment to that which has already been offered. And remeber, breathe in that incense it is blessed! It is holy smoke and to breath in some (obviously in moderation) brings blessing!
Here is a video of the gifts and altar being incensed in the Extraordinary Form (Latin) of the Mass:
Today, we celebrate St. Martha, one of the figures in Scripture with whom many of us can easily identify. Martha and her sister Mary invited Jesus to dinner and in a scene we can easily imagine—because we’ve been there—Martha points out to Jesus that while she is running around doing all of the work, Mary is just sitting around chatting. Who hasn’t had this experience? A sibling who chats with Aunt Mary, while you clear the table, a co-worker who seems always to disappear when its time for heavy lifting, a spouse who goes for a run, two hours before guests are to arrive. Surprisingly, Jesus who is all about serving, seems to reprimand Martha, saying “ Martha, Martha, you are busy about many things, and only one is necessary, Mary has chosen the better part.” http://www.nccbuscc.org/nab/bible/luke/luke10.htm At first glance, it appears that Jesus is suggesting that the contemplative life is “better” than the active life. Saint Augustine raises this very question. In Sermon 104 he says if this is what Jesus meant than we ought to stop feeding the hungry, clothing the naked, caring for the sick and sit down and take up our prayer books. That however is not the way of the Christian. Augustine points out that Martha’s fault is not her hospitality for that is at the heart of the Christian life, but that she is so distracted by her tasks that she fails to recognize her Lord whom she loves, is here in her midst and she ought not to miss the importance of the moment. Martha is being given a taste of heaven and she’s about to miss it.
To Be or to Do
Augustine points out that heaven is sitting at the feet of the Lord, that all our work in done and our reward is to sit with the Lord and be filled with the grace of his presence. In heaven there will be no more to do, we will just be…. For many of us, this is a scary thought, we who are far more comfortable doing than being. When we try to be still, to pray contemplatively, we get so easily distracted, or we find ourselves saying, I am too busy to pray, I wish I had more time, but…. Jesus gently reminds Martha and us, that it is not good to be so distracted we fail to recognize him in the moment. It’s those moments at Mass, when we realize we are making the grocery list rather than listening to the Gospel, when we intend to leave work a little earlier so that we can get to Adoration or to Confession, but we start one more thing, when we check our blackberry first thing in the morning rather than praying.
Our service will only be as good as our prayer.It’s not that the contemplative life is better is better than the active life, or that some of us are Martha’s and some are Mary’s but rather we are both. We are active contemplatives who are quick to recognize Jesus in the moment.
Take a moment to be contemplative in front of the screen and look at www.sacredspace.ie.
The following video features Fr. Robert Barron and his Commentary on Batman “The Dark Night.” Here he ponders the problem of violence and critiques the world’s notion of how to fight violence.
Dr. Martin Luther King Jr., once remarked that if everything is going to be an eye for an eye, then we will have a world full of blind people. He also said, “Dark cannot drive out darkness only light can do that. Similarly, hate cannot drive out hate, only love can do that.”
Fr. Barron Makes a similar point from the Christian Tradition here:
A few weeks ago in my Pick a Parish blog, I shared one of difficulties in ministering to the young adult population (parish-hopping), and today I introduce a second, more problematic, issue.
A recent conversation between two young adults and a deacon went something like this:
Young Adult 1: I think as a single person it’s hard to find community, ya know?
Deacon: Well, are you serving in any of your parish ministries?
Young Adult 1: No.
Deacon: There are so many places to serve in your parish and neighborhood where you would be surrounded by a strong community.
Young Adult 2: Well, I think what he’s saying is that those are all communities where you give. And I think we’re looking for a community where we can receive.
Yikes!
Who is teaching us that it’s better to receive than to give? Where did we learn that self-centered activities would bring us happiness? How did we become such a disconnected generation?
“Keep in mind the words of the Lord Jesus who himself said, ‘It is more blessed to give than to receive.'”(Acts 20:35)
Now, I’m certainly not discounting the feelings of loneliness that some single young adults feel or the need for intimate friendships that we all have. But here is one solution that’s proven to work!
Pray daily.
Commit to a parish.
Discern your God-given gifts. (Time-Talent-Treasure)
Use these gifts to serve in your parish and your neighborhood.
This is how we can create supportive, loving communities full of vibrant friendships which reflect the self-giving love of the Most Holy Trinity.
Within the Tabernacle in our Churches resides the true presence of the Lord Jesus Christ in the reserved Eucharist. What a privilege to have our Lord’s true presence with us!
An odd thing has happened in recent decades as many parishes began moving the tabernacle from where it had been in the center of the sanctuary off to the side or even completely out of the Church nave to a side chapel. To many Catholics it seemed a “dethronement” or a casting aside of traditional Eucharistic piety. In more recent years many parishes and dioceses have begun restoring the tabernacle to the center of the sanctuary. I have noticed this especially here in the Archdiocese of Washington and I know that all our recent Archbishops have instructed the Sacred Arts Commission here to give strong preference for the Tabernacle to be in the center of the sanctuary.
When I went to my first pastorate, I found the tabernacle off to the side behind a screen near a side door of the Church. TO make matters worse for me personally, the original location of the tabernacle was replaced with a large chair for the priest. I was sitting where Jesus had once been. This broke my heart and I began a catechesis to prepare the people for the move of the tabernacle back to the center. Sure I know, the priest presider is a kind of sacramental presence of the Lord in our midst, but the Church documents are all clear to teach the the Lord is present preeminently in the Eucharistic species. After about a year we were ready to make the move. I remember asking the Choir to sing an old Gospel song the first Sunday Jesus back in the middle. The song I requested was “Jesus, You’re the Center of My Joy!” (See Video Below) It was a fitting song for an important restoration. My seat was now to one side of the sanctuary and I was most happy to step aside and make room for Jesus.
Bishop D’Arcy of the Fort Wayne-South Bend Diocese recently promulgated norms for his diocese regarding this matter and once again I am pleased to see another diocese encouraging parishes to “make the move” and place the tabernacle at the center. You can read the whole document the good Bishop published here: NORMS FOR THE PLACEMENT & DESIGN OF THE TABERNACLE IN THE DIOCESE OF FORT WAYNE-SOUTH BEND. But here are a few excerpts:
The Church teaches that the tabernacle is to be situated “in a most worthy place with the greatest honor.” Pope Benedict XVI emphasized this idea in his Apostolic Exhortation, Sacramentum Caritatis: “The correct positioning of the tabernacle contributes to the recognition of Christ’s real presence in the Blessed Sacrament. Therefore, the place where the Eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church.”…In the Diocese of Fort Wayne-South Bend, the Bishop has judged that the tabernacle is normally to be prominently located in the sanctuary of the church, along the central axis behind the main altar. Under this arrangement, the tabernacle should be at an elevated, open location in the apse area, or in another central place in the sanctuary that is equally conspicuous. Where a high altar with a tabernacle remains in place, it is appropriate to continue using this noble structure for the reservation of the Blessed sacrament….This prescription is to be observed in all future construction or restoration projects involving places of sacred worship…In those existing places of sacred worship where the tabernacle is currently located elsewhere in the sanctuary or the main body of the church, a liturgical consultation with the faithful and with the Diocese should begin, regarding the possibility of moving the tabernacle to a central position in the sanctuary. Especially if the tabernacle in a particular church was central at one time and then was moved, it should be returned to its original location. ….
The church, which is “both the house of God on earth (domus Dei) and a house fit for the prayers of the saints (domus ecclesiae),” itself possesses a sacramental dimension—by its very structure it should aid worshipers to enter into an encounter with Christ. The honored presence of the Blessed Sacrament helps lend a Catholic church building its particular sacramental character….
Care should be taken to instruct the faithful that genuflection is the appropriate sign of adoration in the presence of the Blessed Sacrament, “whether reserved in the tabernacle or exposed for public adoration.” Before or after Mass, when the tabernacle is visible somewhere in the church, genuflection should be directed towards it.
I’m sure like me you have watched the video of the couple who danced down the aisle at the start of their wedding ceremony. The Washington Post hailed the video as a picture of unbridled joy. Christian bloggers are questioning the appropriateness of such a dance in a Church. If you have not seen the video. You can find it here. http://www.youtube.com/watch?v=4-94JhLEiN0&feature=player_embedded
Is there a place for dance in Church? Sometimes, yes. The first liturgy I attended at Saint Peter’s in Rome was the closing Mass of the Synod on the Church in Africa in 1991. The liturgy began with a liturgical dance in which the dancers gave thanks to God for the gifts of the earth of Africa. Dancers processed in carrying on their head huge baskets of the native fruits of the Africa. Drums beat in thanksgiving for the gift of the music of Africa and the Book of the Gospels proclaimed the gift the Good News to the people of Africa. The procession was magnificent.
Liturgical Dance
Closer to home, I’ve seen liturgical dancers, before the liturgy begins, carry in candles as a celebration of Jesus who is light of the world and we who are the light of Christ for others. Some choirs will process in a simple two-step pattern singing God’s praises. In cases like this, dance can help raise our minds and hearts to God.
In God’s House
What is so appalling about this choice of dance is that it said nothing about God, it was all about the dancers. It was self-indulgent in a way that has no place in the house of the Lord. When in God’s house, it’s all about God. We go to church to give praise and thanks to God. We marry in the church to thank God for the gift of our spouse , to ask God to bless the marriage and to to be a part of the every day life of the marriage. If there is the be dancing, it should be in praise of God.
Scripture is in fact filled with God’s people dancing in praise at the right time and in the right place. The right place and the right time for this procession was at the reception, there, it indeed would have been good fun.
One of the most beautiful psalms in the Bible is Psalm 139 which speaks of God’s absolute and sovereignty over our lives. God made us, fashioned us, sees into the depth of our very being and knows every one of our days long before he ever made us.
The Psalm is clear that none of us are an accident or a mistake. Each of us is known to God, willed by God, loved by God unconditionally. God knew every good thing we would ever do, before we were made. He also knew every bad, sorrowful and hurtful thing we’d ever do but loves us anyway and made us despite this.
There is something intrinsically good about every human person, even the most troubling, we are willed and loved by God. God does not make us as an “experiment” as though he set us in motion and then stepped back to see the results. Rather, he made us, knowing everything in advance. We tend to sort people out and value them based on accomplishments or deficits. God just loves. Even the souls in Hell, those who choose something other than God, remain in his care. He still sustains them. God never destroys or annihilates any human person he has made. The souls in hell have chosen something other than heaven and God, they would rather reign in Hell than serve and worship in the Kingdom. God respects that choice but never withdraws his love.
Psalm 139 is also essential to the Pro-life movement for it states clearly that God knits us together in our mother’s womb. We are willed by God before one of our days ever existed. He calls us into being forms, “knits us” in our mother’s womb. We are wonderfully, fearfully made. Our dignity is not in our utility to others or the state. It is not in our convenience or abilities. It is not that others want us or do not want us. Our dignity is that we are willed and loved by God.
Here are excerpts from psalm 139. And then a beautiful video I stitched together from several sources showing astonishing ultrasound images of our development in the womb along with a beautiful song: “Psalm 139” by Pro Sound. The song is available at iTunes.
O Lord, You search me and You know me; you know when I sit and when I stand, you understand my thoughts from afar….behind and before you encircle me and rest your hand upon me….You formed my inmost being, you knit me together in my mother’s womb. I praise you that I wonderfully and fearfully made….even my bones were not hidden from you as I made and fashioned in secret….Your eyes foresaw all my actions and all my days were written in your book before one of them ever came to be. (Psalm 139)
Enjoy this beautiful video depicting the handiwork of God as he fashions us in the womb.
