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Message from the Manager
Welcome to
our monthly newsletter via email. We apologise to any of our readers
who were waiting for the July edition. Unfortunately, our stocktake
which was very thorough this year delayed our production.
As ever we need to more and more vigilant about deepening our own
Catholic Faith and doing all we can to spread it to others. Prayer
and spiritual reading is becoming more and more important in helping
us increase our Faith, Hope and Charity. With this in mind we have
accessed some reprints of Fulton Sheen’s books and tapes, as well as
some timely Catholic classics such as Prayers and Heavenly Promises
and The Hidden Power of Kindness. Of great significance at present is
a newly written book by Gabriele Kuby. This book is extremely
informative about the present crisis in the world as the media and
the secular humanists try to destroy the family and our Faith.
We wish to thank all our wonderful supporters for your patience,
prayers and donations and humbly ask that you continue helping us.
May God bless you and your families,
Gai Smith
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Treasure in Clay by Archbishop Fulton J Sheen
Treasure in Clay provides a lifetime’s worth of wisdom
from one of the most beloved and influential figures in twentieth-century
Catholicism. Completed shortly before his death in 1979, this is the
autobiography of Fulton J. Sheen, who was called “the Great Communicator”
by Billy Graham and “a prophet of the times” by Pope Pius XII. He was the
voice of Catholicism for over fifty years. In addition to his prolific
writings, Sheen dominated the airwaves with his signature program “Life
is Worth Living” gaining the ears of everyone from presidents to common
men, women, and children, with his insightful and uplifting messages of
faith, hope, and love. Treasure in Clay is a classic book and a lasting
testament to a life that was worth living.
On special for $24.95
Treasure in Clay by Archbishop Fulton J Sheen
Also by Fulton Sheen:
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Devotion to the Precious Blood by Tan Books
This powerful booklet gives a new appreciation for the Precious Blood of
Christ. It shows how to offer the Precious Blood in atonement for sins
and gain extraordinary graces and blessings. It opens hearts to love
Jesus more and puts souls in touch with the spiritual riches of His
Precious Blood.
Also available are:
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Joseph’s Way by Devin Schadt
Joseph's Way is a tough, bold, game-changing challenge to men of our age
to pursue fatherly greatness. By comparing St. Joseph -Light of
Patriarchs -with the great patriarchs of old-Abraham and Jacob -Joseph's
Way provides fathers with invaluable practical tools and profound
spiritual insights to help them become the great father that God has
created them to be.
On special $27.95
Joseph’s Way by Devin Schadt
Also available by Devin Schadt:
Also
available for fathers:
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Prayers and Heavenly Promises by Joan Carroll Cruz
This unique prayer book contains a treasury of powerful prayers and
devotions that are a key to obtaining many rich graces and blessings.
Prayers and Heavenly Promises by Joan Carroll Cruz
$13.20
Also available:
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The Global Sexual Revolution by Gabriele Kuby
The core of the global cultural revolution is the deliberate confusion of
sexual norms. The identity of man and woman is dissolved, and free reign
given to the maximum fulfilment of polymorphous urges, with no ultimate
purpose or meaning. Gabriele Kuby surveys gender ideology and LGBT
demands, the devastating effects of pornography and sex-education,
attacks on freedom of speech and religion and more. She displays the
re-education techniques of the propagators, which have migrated from
politics and economics to sex. Kuby’s courageous work is a call to action
for all decent people to redouble their efforts to preserve freedom of
religion, freedom of speech, and in particular the freedom of parents to
educate their children according to their own beliefs, so that the family
may endure as the foundation upon which all healthy societies are built.
The Global Sexual Revolution by Gabriele Kuby
$28.95
Also available:
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Crucifixes and Statues remind us of the presence and goodness of God, Our
Blessed Mother and the Saints. They help us focus during prayer times.
There are a large range of statues at affordable prices.
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Cardinal Newman Catechist
Consultants — 4th August, 2016 — HANDOUTS n. 135
“Clear, brief and easily assimilated by all”
Facing God
and facing Godward
Download as a  PDF
“RETURN as
soon as possible to a common orientation, of priests and the faithful
turned together in the same direction — Eastward or at
least towards the apse — to the Lord who comes, in those parts of the
liturgical rites when we are addressing God,” That is, A PRIEST
STANDS ON THE PEOPLE’S SIDE OF THE ALTAR, not facing them
across it.
Thus did Cardinal Robert Sarah exhort all priests and bishops during
the third annual international conference of Sacra Liturgia (Sacred
Liturgy), held last month in London, 5th July, 2016.
Cardinal Sarah is Prefect for the Congregation of Divine Worship &
Administration of the Sacraments. His brief from Pope Francis is to
continue the liturgical reforms of Pope Benedict, and, as he revealed
at this conference, to implement the “Reform of the Reform of the
Liturgy” (see below).
He did not order it but made a very strong recommendation: “After
suitable catechesis,” he urged, “aim to start by this Advent, 2016;”
and “This practice is permitted by current liturgical legislation. It
is perfectly legitimate in the modem rite.”
This comes on page 12 of his 15 page speech on the Constitution on the
Liturgy, Sacrosanctum Concilium (SC) from 1963, the second session of
VCII:
- Liturgical formation is
essential for seminarians, priests, laity.
- “Actual
participation” reflects the Latin actuosa, “bringing into action”
what had been too passive. “Active”, activa, refers to what is
already in action.
- SC’s outcomes were
impaired by false dependence on the “spirit of the times”.
Cardinal Sarah’s pp. 1-11 summarized SC and how Bl. Paul
VI began its implementation almost at once with a commission under
Archbishop Bugnini as secretary. Official documents followed fast.
And the pastoral outcomes show how the implementation was flawed. See Handouts
n. 79 (see following Handout).
On p, 8, he said, “The work of the commission to implement SC was
certainly subject to influences, ideologies and new proposals that were
not in SC.”
THE SENSE OF THE SACRED
Cardinal Sarah aims to restore God-centredness, so that priest and
congregation focus on God and not on themselves as
'community’. Community is secondary: priest and congregation 'form a
visible community when they “face God” together.
This echoes the Extraordinary Synod of Bishops in 1985, called by St
John Paul to assess the state of the Church 20 years after the Second
Vatican Council:
It is evident that the liturgy must favour the sense of the
sacred and make it shine forth. It must be permeated by the spirit
of reverence, adoration and the glory of God.
The Final Report p. 34, St Paul Publications
FACING GOD at Mass
Since God is unseen and everywhere, how can man face towards God? Man’s
eyes face forward, and need a symbolic direction for God, such as
upwards to Heaven, eastward for Christ’s new advent.
As God, the Supreme Being, is ‘above’ His creation, we think of Heaven
as ‘above’: “He lifted His eyes to heaven,” that is, upward. Similarly
with the Coming of Christ, we look to the East, ad orientem, the
Orient, the direction of the rising-sun, the dawn.
Church buildings traditionally face east. It is not sun-worship but a
symbol of expectancy of Christ’s Second Coming. Many Anglican churches
follow this pre- Reformation practice, whereas in Australia, Catholics
lacked the money to be particular about orienting their churches.
Hence the idea of “the liturgical east”, the apse, the altar-end of the
church, where crucifix and tabernacle are. It counts as “facing east”,
ad orientem. (Tabernacles on altars: see over.)
The Roman Basilicas like St Peter’s have a quite unusual orientation.
The enormous entrance doors are at the eastern end to let in the
morning sunlight. In order to face east, the Pope stands on the far
side of the altar from the people.
An objection often made is, “It’s rude to talk to people with
your back to them.” Exactly: so the priest turns to the people
for greetings, readings, sermon and bidding prayers. And he turns to
face Godward for offering sacrifice to God. So priest and people face
God, and not each other.
“Mass facing the people” is NOT in Vatican II.
It came from the 1930s liturgical enthusiasts eager for participation
by the people. They were mistaken in thinking it was restoring an
ancient practice.
Nor was it even mentioned in the speeches in 1962 and 1963 leading up
to SC. Rather, its first mention is the Instruction of the Proper
Implementation of the Constitution on the Sacred Liturgy:
The main altar should preferably be free-standing, to permit walking
around it and celebration facing the people. Inter Oecumenici n. 91, 26th
September, 1964
Meanwhile in 1964 and 1965, VCI1 continued with the Constitution on the
Church and other matters.
THE REFORM OF THE REFORM
The first mention of a Reform of the Reform was in two lectures in 1995
by Father Brian Harrison O.S. (Oblates of Wisdom) attended by Father
Joseph Fessio S.J., chief of Ignatius Press, who popularized it. Fr
Harrison is an Australian still working in USA.
He called for an evaluation of what had actually transpired, done by
legitimate authority (or sometimes without) in terms of its pastoral
impact on people’s faith and piety. Again, see Handouts nn. 79, also
71.
It could well involve altars, tabernacles, communion rails, fonts,
confessionals and pulpits. Quite apart from expense, it will require
much tact and catechesis.
Nor did SC or its preliminaries mention Communion standing up, or on
the hand or from lay ministers.
PRIEST and MEDIATOR
The priest is a mediator between God and man acting in the Person of
the One Mediator, Jesus Christ our Lord. God is represented by the
altar, so the priest leads the people to Him and faces the altar from
the same side as the people. The people can say to themselves, “He’s on
our side!” Actually this posture is better for active participation of
the people. With the priest on the far side of the altar “facing the
people” over it, they tend to watch his face as well as his hands and
to become spectators.
THE GENERAL INSTRUCTION OF THE ROMAN MISSAL
(GIRM)
Cardinal Sarah’s recommendations — authoritative but not mandatory —
flatly contradict the “should” in the GIRM issued in Latin 2002,
(English 2007 in a book of 142 pp) and now in our 2011 altar Missals:
The altar should be built apart from the wall, in such a way that it is
possible to walk around it easily and that Mass can be celebrated at it
facing the people, which is DESIRABLE WHEREVER POSSIBLE. GIRM n.
299
That word “desirable” intensifies the 1975 GIRM:
The altar should he free-standing so that the ministers can easily walk
around it and Mass can be celebrated facing the people. 1975 GIRM
n. 262
Except for those words after “and”, there is no mention whatsoever of
‘facing the people’ for the Liturgy of the Eucharist in any Missal
since VCII.
THE RUBRICS do NOT mention it!
Distinct from the GIRM, the introduction at the front of the Missal,
are the rubrics, the red print instructions embedded
in the prayers of the Order of the Mass. The GIRM states principles,
the rubrics give instructions of what to do, most of which are also in
the GIRM (shown in brackets, the next column).
The ‘Order’ or ‘Ordinary’ of the Mass is in contrast to the ‘Propers’,
which have the antiphons and prayers for Seasons and Saints, and the
‘Common’, for groups of saints, e.g. Holy Men and Women, towards the
back of the Missals.
Rubrics are printed in red and prayers in black: “Do the red, say the
black.”
In Australia, our people’s Sunday Missal and Weekday Missal omit most
rubrics. The sanctuary Missals (there are three sizes) have them all,
but omit readings in favour of the separate books: Lectionary and
Gospel Book.
However, there is at least one Daily Missal (Sundays and Weekdays),
2012, with most of the rubrics as well as most of the readings, from
Catholic Truth Society, London. They are the publishers of the
sanctuary missals. Alas, it has slightly different, translations for
the responses to the Responsorial Psalms and Alleluia verses, and lacks
the five special feast days for Australia, but it does have the
rubrics.
SURPRISE!
Rubrics for the priest at the altar tell him when to turn and
face the people. THIS DOES NOT MAKE SENSE IF HE IS FACING THEM ALREADY.
Rubrics 29, 127 and 132 show that the priest’s position for the
Eucharistic Prayer is leading the people to the altar.
This utterly ignores GIRM n. 299.
‘PRAY, BRETHREN’
Rubric 28 [GIRM n. 145]:
Then the Priest, standing AT THE SIDE OF THE ALTAR, washes his hands,
saying quietly...
Rubric 29 [GIRM n. 146]:
Standing in the middle of the altar, facing THE people, extending and
then joining his hands, he says: ‘Pray, brethren...’
BEFORE THE PREFACE — an apparent exception
Rubric 31 docs NOT have “turning to the people” since it begins the
Eucharistic Prayer at the altar.
SIGN OF PEACE (Latin simply calls it PAX, “The Peace”)
Rubric 127 [GIRM n. 154]: The Priest, TURNED TOWARDS THE PEOPLE,
extending and then joining his hands, adds:
‘The peace of the Lord...’
INVITATION TO HOLY COMMUNION
Rubric 132 [GIRM n.157]:
The Priest genuflects, takes the Host and, holding it slightly raised
above the paten or chalice, while facing the PEOPLE, says aloud,
‘Behold, the Land) of God...’ This tells him to turn round. Indeed, the
next rubric tells him to turn back to the altar. This does not make
sense if he is doing so already:
Rubric 133 [GIRM n. 158]:
The Priest, FACING THE ALTAR, says quietly: ‘May the Body of Christ...’
INCONSISTENCIES
The rubrics were poorly edited: 29 and 146 should be followed by
rubrics to turn back again, as in 133.
Also there should be a rubric in the Order of the Mass about the
priest’s gestures with hands extended, raised and extended again, as in
GIRM n. 148.
On the reverence to be made by communicants, the Australian rubrical
rules in GIRM n. 160 on bowing (though kneeling is permitted)
contradict the universal principles in GIRM nn. 274-275 on
genuflections and bows.
TABERNACLES ON ALTARS
There is nothing in SC about moving the tabernacle off
the altar, nor was there any discussion of it for SC in 1962-1963.
Rather, it crept in with “Mass facing the people” 1964, 1967, 1975. See
Handouts n. 53 p. 2 for the Ven. Pius XII in 1956 on keeping the
tabernacle on the altar of sacrifice.
Indeed, the 1975 GIRM proposed the tabernacle be sidelined to a side
chapel. This was changed in 2002 GIRM nn. 314-315 to allow it on the
main sanctuary, even on an old altar, as a first option ahead of a side
chapel — an amelioration.
OTHER POSITIVE RECOMMENDATIONS
- Really sacred music and
Gregorian Chant — our people’s Missals have chant in English and
Latin;
- Balance vernacular with
some Latin [comment: ditto];
- vestments for all on
the sanctuary;
- sense of Adoration,
silence, kneeling;
- no mobile phones or
cameras in sacristy or on sanctuary.
Finally, read Cardinal Sarah’s God or Nothing.
Father James Tierney
© The Rev. B.J.H. Tierney. Handouts
are free and may be copied for any non-profit teaching
purpose. However, donations to defray costs are welcome and should be
made to the publisher and distributor, the Cardinal Newman Faith
Resources Inc. PO Box 359, St Marys NSW 1790; phone 02 9673 2235; fax
02 9623 3181 email <fr@eardinalnewman.com.au>
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Cardinal Newman Catechist
Consultants — 12th June, 2011 — HANDOUTS n. 79
“Clear, brief and easily assimilated by all”
Liturgical Holiness
Download as a PDF
HOLINESS OF LIFE
ACTIVE PARTICIPATION in the Liturgy is
measured by the holiness of life which results. All else is a means to
an end.
This was the emphasized by Monsignor Marini, Papal Master of
Ceremonies, when he spoke in Rome in January, 2010 to the Australian,
American and English Confraternities of Catholic Clergy.
See Handouts n. 71.
Our great High Priest, the Lord Jesus, shares all His mysteries with us
in the Liturgy of His Church. His Mysteries become ours in the
sacraments, especially in the Mass, which is a re-presentation
of them all.
Mysteries are divinely revealed truths beyond man's awareness,
understanding, hopes or imaginings. They are incomprehensible and
ineffable [^unutterable], yet intelligible in part when God
reveals them to us.
The Mystery of Faith means transubstantiation at the consecrations of
the Mass.
Most of all does Christ share with us the Mysteries of His Sacrificial
Death and Triumphal Resurrection and Ascension at Mass. We actively
participate in the Liturgy, and through it He actively participates in
our lives. Active participation in the liturgy means active
co-operation with the offer of God's graces.
We also actively participate in Christ's Mysteries in our
non-liturgical devotions such as the Rosary of the Blessed Virgin Mary
which is a meditation on, and a contemplation of an important selection
of 20 of Christ's Mysteries. All approved popular devotions flow out
from the Liturgy and flow back into it, just as Sacrosanctum Concilium
§13 insisted.
We can be very grateful to Blessed John Paul II for enhancing our
Rosary devotions with the Five Luminous Mysteries, the
Mysteries of Light, on the Public Life of Our Lord Jesus Christ. Note
the important place of these mysteries in the existing cycle of feasts
in the Liturgical Year.
HOLINESS
HOLINESS means being full of the grace
of charity. Charity is the love for God above all things and the love
of neighbour for God's sake.
All other virtues and supernatural Gifts and Fruits and Works of Mercy
depend on and express charity. Our continuous struggle from Sunday Mass
(also daily Mass) is to grow in that charity which is a gift of God and
a fruit of our co-operation. Our fallen state is often such that
"Go forth, the Mass is ended" sends us out unimproved and we don't
even notice our "unimprovement", but others do, and suffer
from it... Hence the need for regular Confession and to practise
self-blame instead of blaming others.
SILENCE is
vital for TRUE PARTICIPATION
...Even before the celebration itself,
it is commendable that silence be observed in the church, in the
sacristy, in the vesting room, and in adjacent areas, so that all may
dispose themselves to carry out the sacred action in a devout and
fitting manner.
General Instruction of the Roman Missal §45.
May we chatter in church?
Chattering in church is stealing from God by stopping people praying.
"The Lord is in His Holy Temple, let the whole earth keep silence
before Him. " Habakuk 2:20; Catholic Family Catechism Apostles*
Edition 492
RESPONSES AND
CHANTS OF THE MASS
IT IS GOOD manners to answer when
spoken to — and so to join in the responses and chants. The people's
texts of the Mass are: the responses to the priest and the Kyrie,
Gloria, Credo, Sanctus, Pater noster, Agnus Dei; a choir or cantor may
alternate them with the people; the proper chants or their
hymn-substitutes belong to people or choir or cantor.
FOUR HYMN SYNDROME THE Liturgical Movement of the 1920s prepared for
Sacrosanctum Concilium, yet it set a mistaken status for vernacular
hymns. Thus in 1958, the Congregation of Rites allowed vernacular at
Mass in the Apostles' Creed, a paraphrased Gloria, and four hymns
(replacing the proper chants), as long as the priest read the original
Latin texts secretly. Australian parishes were slow to adopt it. My own
first Parish Mass used this, while the very first English translations
for priest and people began the following Sunday, 26th July,
1964. Compared to the English in people's Missals before VCII, these
translations were impoverished. Nor did they match the expectations of
Vatican II. From 1964 until the Novus Ordo of 1970, they actually got
worse, and have stayed worse until now, with the 2011 reform.
WE MUST
RESTORE the sense of the Sacred
SNIPPETY changes were made so often in
language and ritual that priests and laity got a false idea they had a
right to remake texts and rituals for themselves — new novelties each
Sunday! No wonder we now have several generations of lapsed Catholics
without piety and liturgical piety. They have lost or are losing the
faith.
The Sense of the Sacred was even negated by some
bishops, priests and laity. They lost track of God, the salvation of
souls, the vocational status of priest and Religious, and conversions
to the Church.
Pope Benedict XVI insists that the strength of the Catholic Church is
in continuity with her past, and hence his urgent attention to the
Liturgy and to True Doctrine and to real ecumenism.
The Liturgy from 1963—2011
Decreed
by VCII
In Sacrosanctum Concilium (SC)
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Implementations
by Curia
With considerable fudging on decrees of SC
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Illegal
changes
Contra SC §22(3) by priests
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Changes
in church buildings
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Preserve treasures of sacred art &
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Altars for 'Mass facing the
people'.
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Banal ugly buildings, vessels,
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furnishings SC §§122,123;
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Tabernacles often
'dethroned’, and the
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vestments, music; removal of
altar
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plan new churches for active part-
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priest’s chair sometimes
'enthroned’ instead.
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rails, kneelers, statues contra SC
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icipation SC §124(3) with noble
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Baptismal Font moved
onto sanctuary.
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§126; overhead projectors, banners
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standards, SC §128; vague urgings of
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Pulpit sometimes remodelled
as a table.
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without 'artistic merit', contra SC
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re-design in furniture, SC§128.
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Confessional rooms
'face to face' sitting(!)
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§124;
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Changes
in the celebration of Mass
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Decrees specify
only these:
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Not a revision but a revolution: a
New Rite
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Denial of Real Presence;
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Rite of Mass to
be revised... with
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of Mass for Offertory, Canon
&
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Sometimes invalid matter.
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active participation, i.e. laity to join
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Communion.
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Wilful casualness; texts made up;
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in responses and chants—SC §§36
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Authorized mistranslations of Latin!
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laity saying priest parts,
even
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(2) & 50.
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Offertory processions—allowed before VCII
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consecration!
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Bible readings—revised,
spread
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Words of consecration changed.
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Enforced communion in hand.
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over several years—SC §§24 & 51.
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The Roman Canon said aloud, plus novel
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No communion plate.
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Homily emphasized—SC §52,
and
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Eucharistic Prayers nn. 2, 3, 4; then child
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Antiphons but no psalms for En-
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Prayer of the Faithful—SC §53.
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ren's (x3); penitents (x2); various (x4).
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trance, Communion chants; no
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Vernacular for Bible Readings
and
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Memorial acclamations at consecration.
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Offertory verses or psalms
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Prayer of the Faithful, also for
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Communion standing up.
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in Missal (only in Simple Gradual).
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people's parts permitted—SC §54,
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Communion in the hand.
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Latin responses/chant unused,
contra
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also §36(2).
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Communion from extraordinary
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S C §§54 & 114.
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Communion from Hosts consec
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ministers.
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Extraordinary ministers used
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rated at that Mass; sometimes under
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Indiscriminate use of both Kinds.
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routinely, without necessity.
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both Kinds—SC §55.
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Reduced(!) active participation by fewer
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Dancing girls,
antics, clowns.
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Word and Eucharist are
two parts
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genuflections, Signs of the Cross, little
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of one whole—SC §56.
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kneeling, only one 'beating the breast', etc.
|
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Concelebration—SC
§§57-58.
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Saints' dates changed (not really VCII?). Altar
girls brought in by disobedience.
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Changes
in the other Six Sacraments (Initiation, Healing, “Social”)
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Revised rites for Baptism and
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Total immersion Baptism an option for
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Invalid baptisms with
'Creator' &
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Confirmation SC §§62, 66-71 (new
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adults and children. No salt ceremony.
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'Saviour' &/or laity saying words as
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rites for three cases, SC §§68, 69).
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Confirmation formula radically
changed:
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priest pours water; catechumens
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Water blessed each baptism SC §70.
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"Name: Be sealed with the Gift of the Holy
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leaving at Offert-ory &/or their
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Vernacular can be used, SC §63.
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Spirit", as in the Eastern Rites.
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catechists missing Mass; First
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Catechumenate restored,
§64.
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Priests confirms catechumens and converts.
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Communion without first
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Parents & godparents roles SC
§67.
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Confession made complicated.
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Confession contra CCC §1457; or
|
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Anointing of the Sick formula
mistranslated.
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First Communion delayed a year or
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Confirmation renewal
of baptismal
|
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two contra Canon Law c. 914
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promises and within Mass, SC §71.
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Ordination texts for priests
impoverished.
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(cf.c. 11).
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No changes in first Communion.
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Marriage texts/scriptures
enhanced.
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The Reform of the Reform
TWO IMPROVEMENTS are on the way for
the 1970 New Rite of the Mass, the Novus Ordo:-
- Our English translation of it is being replaced
this year by a more accurate rendition of the Latin original.
- The Reform of the Reform of the Liturgy is as
yet only a proposal to revise some of the implementations of the
Novus Ordo. It comes from Fr Brian Harrison OS, an Australian
theologian and liturgist working in St Louis, USA .
Fr Harrison wants each item in column two (above)
re-assessed in terms of its fidelity to SC (in column one) AND of its
pastoral advantages or disadvantage as experienced from 1970 till now.
This proposal has been popularized by Fr Joseph Fessio SJ of Ignatius
Press in his publication, Adoremus, and it was warmly endorsed by the
then Cardinal Ratzinger, now Pope Benedict XVI: "Tell Fr Harrison
that I agree with him entirely."
Father James Tierney
© The
Rev. B.J.H. Tierney. Handouts are free and may be
copied for any non-profit teaching purpose. However, donations to
defray costs are welcome and should be made to the publisher and
distributor, the Cardinal Newman Faith Resources Inc. PO Box 359, St
Marys NSW 1790; phone 02 9673 2235; fax 02 9623 3181 email <fr@eardinalnewman.com.au>
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HELP
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