The GIRM for Canada!

Finally, the Canadian Conference of Catholic Bishops has announced and made available, the GIRM for Canada 


Over the next few weeks, I will be providing important sections of the GIRM, the General Instruction on the Roman Missal here and my commentary. I profess no authority other than that of a Catholic layman educated in these matters. These posts will be presented here to assist you in understanding the GIRM in order to better appreciate the beauty of the liturgy and this new Missal for the Ordinary Form of the Roman Rite. These posts are also intended to clarify issues that have been discussed here and which you may need in your parish to educated your friends and unfortunately, your Pastor, as the combox clearly reveals. As I said to Charlie Lewis in the National Post interview, "the better the liturgy, the better the prayer, the better the Catholic."


Given that this blog made such a noise about the kneeling posture, it is fitting that this controversy be discussed first. This writer began a series of posts on the matter of the "kneeling posture" last winter. It was a result of an investigation for the delay of the Recognitio for the Third Edition of the Roman Missal and its corresponding GIRM--General Instruction (on the Roman Missal.). The Bishops' Conferences in the Great Britain and the United States had already announced implementation for the first Sundays in September and Advent, respectively. There web pages and catechetical materials were already well-developed, but in Canada there was nothing; silence, priests knew little if anything and the people knew even less.


My investigation revealed two things; the web page of the Canadian Conference of Catholic Bishops indicated that there would be no new GIRM for Canada until the "French" equivalent was completed (the Missal could not be implemented without the GIRM); and the knowledge from a priest friend that "they want you off your knees!'


My letter of inquiry as to the reason for the delay of the Recognitio from Rome to the General Secretary of the CCCB, Msgr. Patrick Powers was answered with the referral to a six month old blog post which I had already referred to in my letter to him and a perplexity as to what the delay in Rome could be. Further letters which included my suspicion and made it clear that this writer was not going away extracted more information including that a meeting would be held which he and the CCCB President would attend with the Congregation of Divine Worship and Discipline of the Sacraments and that they would express "my concern" over the delay and that there was "nothing out of the ordinary" in the Canadian request. Well then, why the delay?


Around the same time, my suspicions that the kneeling issue was the reason for the hold up was confirmed when I received a copy of the actual page of the "Grey Book" (submission of the CCCB to Rome for Recognitio.)


There was the proof; the norm for kneeling in Canada would be from the end of the Sanctus to the end of the Memorial Acclamation. Bishops could instruct kneeling only at the Consecration (as per the 1975 GIRM) and where the practice of kneeling from the end of the Sanctus to the end of the Doxology and then at the Ecce Agnus Dei, it is "laudable to retain this practice." With this evidence, the CCCB finally admitted that the reason for the delay was indeed the disagreement in kneeling posture which was significantly different from that approved for Britain and America. However, I did not stop there. My research was taken up by a priest who would know whether it was legitimate or not. It was deemed credible and it was presented to a senior official in the Congregation for Divine Worship and Discipline of the Sacraments. The assurance was given; it would be further placed in "friendly hands" this would not be approved without further study at CDWDS as they agreed that the Canadian submission would result in less kneeling and stress and controvesy and the message was sent; "Canada needs more kneeling, not less!'


So what now is the kneeling posture for Canada:

43.     The faithful should stand from the beginning of the Entrance chant, or while the Priest approaches the altar, until the end of the Collect; for the Alleluia chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Universal Prayer; and from the invitation, Orate, fratres (Pray, brethren), before the Prayer over the Offerings until the end of Mass, except at the places indicated here below.


          The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, during the period of sacred silence after Communion.


          In the dioceses of Canada, the faithful should kneel at the Consecration, except  when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause.53 However, those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration. Where it is the practice for the people to remain kneeling after the Sanctus (Holy, Holy,Holy) until the end of the Eucharistic Prayer and before Communion when the Priest says Ecce Agnus Dei (This is the Lamb of God), it is laudable for this practice to be retained.  


         For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow the instructions which the Deacon, a lay minister, or the Priest gives, according to what is laid down in the Missal.

The rule for Canada now is consistent with the 1975 GIRM, kneeling is at the Consecration. Yet, in many parts of Canada this was never enacted. Tradition and popular piety held sway in many places for decades following the implementation of the Novus Ordo Missae and the laudable "practice' is in place in much of Canada. Where the expert liturgists could, they pushed their agenda and got many in the Maritimes, Quebec and Alberta and Manitoba off of their knees. Some initiated a compromise from end of the Sanctus to the end of the Memorial Acclamation and the Bishops of Canada wanted all three enshrined.


On this, the three variants for Canada, Rome declined and the GIRM is as above with some change in the word order that seems to be firmer. The Canadian submission was "it is laudable to retain this practice" and what was approved was "it is laudable for this practice to be retained."


While one might desire that one uniform posture, and if you read this blog you probably agree with me that it should be the most traditional manner, we now have uniformity and clarity, something lacked for decades. It is possible that in some places with the kneeling currently ending at the Memorial Acclamation they may simply extend the kneeling, but at least in one diocese according to the combox, this will not be the case, it will be only at the Consecration, a step backwards.


Rome clearly did not want to see an innovation or establish a precedent. Nowhere in the world was this Canadian third-way and compromise in place and it would not be now. Given that even in St. Peter's Basilica, kneeling or a profound bow (at the hips) is in place at the Consecration, we in Canada could hardly argue.


Now, I wish to address a note in the combox from a reader in the Diocese of London:

Interestingly, although this instruction mentions it as being laudable for the congregation to remain kneeling from the Sanctus to the end of the Cannon; this has been the practice in the Diocese of London in all of my 40 plus years.Until today.At the Vigil Mass this evening (Sept 10th) in my parish today, the Priest Celebrating the Mass, required the congregation to stand immediately AFTER the Consecration.This was something new and perhaps, the thin end of the wedge ? Has anyone else in this part of SW Ontario experienced anything similar? Are we being set-up here ?

Yes, you are being set-up and it is up to you to do something about it. The difference between you and me and our parents and our grandparents is we know! We know the truth because you've read it above and if you don't believe me you can go to the link and read it yourself because you are a grown-up Catholic now.


The Diocese of London has always followed the "laudable practice" and the Bishop of London has not changed this. There should be uniformity across a diocese, this priest has engaged in a a liturgical abuse and is being creative.


First, the GIRM does not take affect until the First Sunday of Advent, so, the priest was simply wrong to instruct you last night to stand to do this. He is being disobedient to the Canadian Conference of Catholic Bishops, on this, there is no doubt. You have the right (under Redemptionis Sacramentum) to raise this error with  him and to his bishop.


Second, the Diocese of London has indeed followed the "laudable practice." This priest, if he has read the GIRM, has not read all of paragraph 43. Let us look again what it says, "..it is a laudable for this practice to be retained." What does this mean? Laudable comes from Latin and it means, "praiseworthy". Think here of Magna cum laude (With great praise) or Laudate Dominum (Priaise the LORD) or Lauda Sion (Praise O Sion). If to do something, in this case kneeling, is "praiseworthy" what does it mean not to do it? 


Each of us has the right to expect the proper implementation of this long-awaited Missal. We have the right and responsibility to act and to inform. In many places it will be up to you and me; those who Bishop Trautman of Erie called dismissively, "John and Mary Catholic" who would be too simple-mined to understand words such as "ineffable" or "gibbet" in the corrected translation, to ensure that the Missal is properly implemented. It should not be that way, but sadly, the "spirit of Vatican II" still reigns in many dioceses and in many parishes.


What will you do?

CCCB FAQ's -- More Drivel!

Alerted by an erudite reader we find these interesting FAQ's from the CCCB.

Let's have a look and a comment or two, shall we?

What is the date of implementation for the new edition of the Roman Missal?

The date of implementation of the new Missal will be the first Sunday of Advent 2011. The publications team here at the CCCB have done some remarkable work these past few months to make this possible. (Yes, only after they were told in February by the Congregation for Divine Worship and the Discipline of the Sacraments that they had no choice. They were trying to wait until a new "French" Roman Missal was complete as that was considered more important than our unity in the ROC (Rest of Canada) with the English-speaking world.)

Will the responses be the same as in the United States?

The responses at the Eucharist (Holy Sacrifice of the Mass,) will be the same for the entire English-speaking world, although we will have the proper Canadian spelling of some of the words. We are happy to report that you will be able to have your own copy of them by March - they will be published as part of Celebrate in Song, our new music and liturgy resource which is designed to supplement CBW III (Which we are still stuck with inclusive  language and all forced upon the unsuspecting Church in Canada by Raymond Lahey whose name is enshrined in every book, in every parish, in every pew as to a joyous reminder of the contribution of this "kind and gentle pastor.") in the era of the new Missal. Not only will we have the new responses, we will have three musical settings of the responses which we have commissioned by us for use in Canada. They are by Canadian composers (Which are the most detestable example of church music I've ever heard.) and it is my hope that they will become fairly standard in parishes (I doubt it, not even my Praise and Worship friends are that stupid--go ahead, ask as church musician what he or she really thinks of the garbage parishes are forced to pay for.) across the country. This way we will be able to feel at home in each others' churches. The chant setting from ICEL is also included for the same reason. (Well this is simply not true, they have not used the Gloria from the chant setting by ICEL which is to appear in ALL hymnbooks because Father Bill Burke deemed it "too hard" in a letter to me.)

What should parishes do to prepare for the new edition of the Roman Missal?

Fr. Burke of the National Liturgy Office (NLO) has been working tirelessly to prepare the clergy of the country for the new edition of the Roman Missal. He has done workshops from coast to coast to coast. It is our hope that the local clergy and diocesan offices will take a prominent role in the implementation process in our churches and schools, and so this training has been a huge part of the NLO strategy around the Missal. For your parish, consider the following:

A DVD with a teaching Mass has been approved for publication and should be available by the Fall. This could form part of an information evening held by parishes or deaneries

Fr. Bill’s workshop will form part of one of the catechetical resource DVD’s that we are preparing, and can be used in the same way

Music ministers: (There is no such thing as a "Music Minister" and this term needs to stop being used -- we are Directors of Music, Choir Directors or Schola Masters) cantors, organists, instrumentalists of all kinds, choirs, should start learning our new Canadian Mass settings in Celebrate in Song

In addition there are several other resources:

NLO has entered into an agreement with Novalis to prepare a Missal resource for youth which will be a unique resource for young people to learn about the Mass. ('cause they need to be patronised and talked down to, right?)

For all Catholics the Publications Service has published the ICEL resource, Become One Body One Spirit in Christ, which will help everyone better understand the new edition. (Yes, the Brits did this and they are so far ahead of us it is embarrassing to say nothing about the Americans.)

For priests, the Publications Service has made an agreement with World Library Publications to distribute a CD recording of the new translations of Eucharistic Prayers I-IV

All of these can help us to prepare for the new edition of the Roman Missal in our own communities.

I heard that there is a new translation of the Mass that is coming out. Is that true?

Yes, it is indeed true. Even though we often look to the Church for stability in this rapidly changing world, and although it’s not always easy to accept, the Church’s prayer and worship have also changed over time.

Following many years of work and consultations (see the following question for details), changes have been made to the Mass and its translation. As we are now at the point where we need to get ready to receive this new translation, a series of questions and answers will be presented in the next few months to offer a better understanding of the changes and to prepare for them.

Change is rarely easy (Well, ya sure didn't care about the change our parents and grandparents had to endure which they didn't ask for) and it doesn’t happen automatically. You might find the upcoming changes challenging. However, we invite everyone to accompany us in this series of articles with an open mind and an open heart. Let us ask the Holy Spirit to guide us and . . . together, let us enter into the dance! (Dance? Let us enter the dance? Who actually writes this stuff?)

Why are we getting a new translation?

In the 1960's, as the bishops of the world met for the Second Vatican Council, they called for a major revision of the rites of the Mass and opened the door to the celebration of Mass in the many languages used around the world. (Actually, in Sacrosanctam Concilium they said that no changes could be made unless it was for the good of the faithful; there were eleven requests made and all of these except one, the new Lectionary with its three year-cycle, were implemented by 1965. (Google Vox Cantoris 1965 Missal). The Novus Ordo Missae was never, ever imagined or contemplated by the Father of the Council. They asked for a minor "simplification of the rubrics" already underway by 1962 and an end to "repetitions" mostly in place by 1965. They never asked for a chopping or re-writing of Collects and Postcommunions or a virtual elimination of Propers or multiple options of Pentitential Rites or Canons (Eucharistic Prayers), these were all "manufactured" as affirmed by Pope Benedict XVI in The Spirit of the Liturgy. As for the vernacular languages, this was for those parts concerning the people, the Collects and Readings. Go ahead...look it up.)

In the years that followed, much work went into those revisions. The translation of Mass texts from Latin to all those languages proved to be a major task. (Again, this is not true and it is simplistic and grossly misleading. We always had a translation in our Missals. In 1965 we had a complete and approved English translation faithful to the Latin.) As time was pressing and it was important to make those translations available as soon as possible, a first translation was prepared, which did not pretend to be either perfect or permanent. (We already had a translation in 1965 of the 1570/1962 Roman Missal. They sure pretended that it was perfect and they used a method called "dynamic equivalence" to do it and they convinced a battered Pope to agree with it.) In February 1974 the first English translation for use in Canada was approved. (Yes, finally there was an approved "Sacramentary" in 1974 and from 1969 until then they used binders on the Altar and made it up as they went along).

Eventually, work began on a number of additions to the Mass and revisions to the translations. In 2001 new directions in the translation of texts from Latin were established by the Church and in March 2002, a new edition of the Order of Mass in Latin was published. (Yes, and ordered by Blessed John Paul II!)

Since then, great strides have been made to prepare faithful translations, to get the proper approvals and to make them available to all English speaking people in a timely fashion. (Eleven years is timely) Therefore, in the near future those changes will be implemented.

How will the new translation affect me?

When the new translation of the Mass comes about, it will affect all of us, although in different ways. Priests and deacons will need to adapt to the revised texts - some texts contain very subtle differences while others have been modified considerably. Therefore, everyone will need to listen so much more carefully and to hear differently. (And it will help you pray better and understand the Mass better and receive more grace because of it and therefore be a better Catholic, a better person and you will have a stronger family and build a better world; as Father Z says, "liturgy is the tip of the spear.")

Members of the assembly (Congregation!) will need to learn new or modified responses. This requires practice and patience. Music used during Mass (i.e.: “Glory to God”, “Holy, Holy”, etc.) will need to be adapted to the new texts, requiring that we learn new music. (And the Memorial Acclamation, so why force new Lamb of God and Kyrie's on people and frankly, the Somerville, Togni and Proulx Masses were all written for 1965 "hosts" and had to be adapted for 1970, so we can go back to the originals.)

Moreover, changes being brought to the Mass are not limited to spoken or sung texts. They also touch some actions and postures during the Mass. Therefore, we will need to learn them and the times during the Mass where they occur. (Yes, we will stand as soon as the priest says; "Pray brethern (brothers and sisters)" but the CCCB still wants to amend the kneeling posture and make it different from the U.S., Britain, Ontario, B.C. and the most traditional form but since they have not yet released the GIRM, we don't know what Rome has or has not approved.)

Where does the new translation come from?

Official texts of the Mass are promulgated by the “Holy See” (the official authority of the Roman Catholic Church). (Damn near spilt my coffee on that one.) A Latin edition (editio typica) is prepared and published under the title Missale Romanum (Sacramentary or Roman Missal in English). (No! Missale Romanum means Roman Missal, not Sacramentary--sorry, you'll have to have ROMAN on the cover this time girls.)

Then, the Conference of Bishops of each country (or group of countries) in the world is responsible to prepare proper translations in the language(s) used in its country and to get them approved by the Holy See. Usually, a team of experts and bishops from various countries using the same language work together on such an enormous task. The International Committee on English in the Liturgy (usually referred to as ICEL) is responsible for the English translations. (And they did a fine job) All the bishops of participating countries then get to critique, modify and approve that work. (And they've delayed and delayed and delayed it and some, such as Bishop Trautman of Erie, have fought it.) Each Conference of Bishops also prepares a certain number of local adaptations as required by the Holy See or as requested by the bishops. Then, each Conference of Bishops must approve the translations and adaptations for use in its country/region, and present them to the Holy See for final approval. (There are certain Saints for example, not on the Universal Calendar but who pertain to a country or region.)

These steps led to the new Mass translation that we will be getting.

Do we have to use the new translations?

This kind of question is always hard to answer! A hard-line answer would simply be: “Of course we have to!” (DUH, YES, THAT IS THE ANSWER!) However, we are invited to enter into the spirit of the law and not only its letter. (AND WHAT SPIRIT MIGHT THAT BE?)

The changes being brought to the Mass apply to Roman Catholics around the world. Although the number and the nature of the changes will differ from one language to another, (No this is not true. All national conferences through their ICEL equivalents must conform to the THIRD TYPICAL EDITION and be translated in accordance with LITURGIAM AUTHENTICUM. Because English is the new "LINGUA FRANCA" and it is from English that many other translations are made the English must be particularly correct and accurate. This was mandated by the "OFFICIAL AUTHORITY..") in all of this we need to be aware that the intention stems from a constant concern to maintain the unity of our faith and worship within the whole Church. Yet, there remains a provision for creativity and adaptations which require a spirit that respects the whole celebration and the universality of the Church. Unity doesn’t always involve uniformity, but does require concerted effort and a common heart.

Are we going back to Latin?

The vernacular will most certainly continue to be used as the language of worship as established by the Second Vatican Council (No; Wrong again! Latin is and remains the first language of choice for the Mass. The Novus Ordo Missae of 1970 can always be celebrated in Latin. The Mass, celebrated in the vernacular can always have Latin Gregorian music or polyphonic motets or hymns in Latin -- why do they continue to mislead?) and reaffirmed by the NEW General Instruction of the Roman Missal. The Preamble to GIRM (2008) states in paragraph 12: “The eagerness with which this measure (use of the vernacular) was everywhere received has certainly been so great that it has led under the guidance of the Bishops and the Apostolic See itself, to permission for all liturgical celebrations in which the people participate to be in the vernacular, so that the people may more fully participate. SACROSANCTAM CONCILIUM, THE CONSTITUTION ON THE SACRED LITURGY AT THE SECOND VATICAN COUNCIL STATED THAT "LATIN IS TO BE PRESERVED" THAT THE "VERNACULAR, MAY BE USED "AND THAT "GREGORIAN CHANT HAS PRIDE OF PLACE."

Who initiated the change of translation?

In response to concerns expressed by local Bishops’ Conferences, the Congregation for Divine Worship initiated a period of study and reflection upon the current translations being used throughout the universal church. (Again, this is not true. ICEL was instructed by its members, the English speaking Bishops' Conferences, to prepare a new translation because they fundamentally new of the problems. This was completed in 1988 and rejected by the  "OFFICIAL AUTHORITY." It was rejected for two reasons; First, it was still not an adequate translation; and second, the Holy Father knew he was going to promulgate a new Edition and instruct then on how it was to be translated.) This period resulted in the document entitled Liturgiam Authenticum (2001) in which specific guidelines were established for all future translations from Latin to the vernacular.

The International Commission for English in the Liturgy (ICEL) in collaboration with the Canadian Conference of Catholic Bishops, following a long period of intense study and reflection, established a General Instruction of the Roman Missal (GIRM) and the resulting new translation of the Ordo Missae (Order of Mass) for the Canadian Church. (There is no "Canadian Church" there is the Church in Canada!) These documents were then submitted to the Congregation of Divine Worship for approval.

I thought they were done with changes!!! Why more changes now?

In the years following the Second Vatican Council, the urgency with which texts had to be translated from Latin to the vernacular languages resulted in new texts that did not always convey the full meaning of the original Latin text and omitted some very rich scriptural and patristic images.(Yes, this is true but it had nothing to do with "urgency." (This is grossly misleading and I'm tired of hearing it, it was a conspiracy to change the meaning...why else would you translate "pro multis" which means "for many" as "for all" when the Latin expression "for all" exists and it is "pro omnibus!" It was a zeitgeist that harmed our belief and the truth of Our LORD's words in scripture.) Consequently, certain key responses and prayers have now been re-translated to better express a clearer understanding of the original text. This has resulted in a new Roman Missal (Ordo Missae) (Ordo Missae means Order of Mass.-- who wrote this??? ) which is to be used during all liturgical celebrations in the Roman Rite.

The changes initiated by the Second Vatican Council are on-going. Therefore, in a Church that is alive with the Holy Spirit, we can expect that the process of change will always be present.

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More on the CCCB Gloria Chant "lite" Missal Mess

Thanks to a link from a series of comments on The Chant Cafe about the wretched Mass settings which we will be experiencing in Celebrate in Song we find this written about the Altar Missal:

For the chant setting of the Mass we have used the same settings as found in Celebrate in Song. These settings, specially the Glory to God in the highest and the Creed have been the most commonly used chant settings in Canada for a long time, so it seemed wise to keep them. The preface dialogue will probably sound new to Canadian ears, but it has been provided by ICEL and is a traditional form, just not the one we have been used to.

I've been in church music for over 25 years and never heard that Anonymous "chant" Gloria sung before. I'm old enough to remember the 1965 Missal and I don't recall it. We sang Somerville and one other, there was no "chant-like" or "lite" version then.

So, not only does the Father Bill Burke, Msgr. Murray Kroetch and Msgr. Powers think you're too stupid to learn the actual Roman Missal Gloria, they think that our priests are too stupid two!

Yes, Canada's expert liturgist wrote me to say that the National Liturgical Commission felt that the right Gloria was "too hard."

How did they get away with this?

Oh, the same way that they got away with the Winnipeg Statement and the NRSV Lectionary.

They dissented.

And where's the GIRM?

Run out of Town

My good friend Bear over at The Spirit's Sword has written a wonderful essay on the history of the Church in the Archdiocese of Toronto. Bear also has a fascination for old churches in Ontario and has been for a few posts now highlighting some.

He has posted an old link to a story about the wonderful Church of Our Lady in Guelph and how it was almost wreckovated, "Vosko'd" if you will pardon the expression; as told by Paul Likoudis and originally published in Challenge Magazine.

Parishioners of the historic Church of Our Lady of the Immaculate in Guelph (Hamilton Diocese, Canada), known commonly as "the cathedral," rallied earlier this year to stop a drastic plan to alter the awe-inspiring interior of their magnificent church. 

Father Richard Vosko, a priest of the American diocese of Albany (New York State), who had proposed the radical plan to remove the church's marble communion rail, confessionals, high altar and rearrange the pews, was still paid $60,000 for his plan to wreck the church's interior; but, parishioners will enjoy - at least for the foreseeable future - worshipping God in the magnificent surroundings crafted by their ancestors.

On Saturday, 13 March 1999, the parish priest, Monsignor John Newstead, informed parishioners that, after consultation with Bishop Anthony Tonnos of Hamilton, Fr Vosko's plan would not go forward because of overwhelming opposition by parishioners.

The Church of Our Lady of the Immaculate is an enormous neo- Gothic, twin-towered church modelled after the Cathedral of the Three Kings in Cologne, built by parishioners at the turn of the century of stone cut from local quarries.

"Basically what happened," said a parishioner active in the effort to block the 'renovation,' "is that we prevailed because we did our homework and Fr Vosko didn't. We told him that if everything was wrong, why didn't anybody tell us this for 30 years."

The parishioners' experience with Fr Vosko and his plans for the Church of Our Lady mirrors that of many other North American churches.

In the mid-1990s, Guelph's parishioners were advised that the church's leaking roof had reached such a stage of disrepair that a major renovation of the roof was in order, which was estimated to cost approximately $3 million.

Parishioners understood the importance of the work, and began fund-raising and sacrificial giving on the part of many. However, before that fund-raising period was completed, Monsignor John Newstead announced his plan to "restore the interior." "People thought 'restoration' meant restoration," a parishioner said, "that dilapidated and worn out material would be replaced."

'Renovations'

Then, in May of last year, Monsignor Newstead informed parishioners that the Church of Our Lady had contracted with Albany priest, Fr Richard Vosko, to come in and offer lectures and advice on how to renovate the church. "That's when we learned there was more afoot than just freshening things up. Fr Vosko told us that, under Vatican II, the altar and its ornate surrounds were wrong and had to be removed; the altar rail should not be there; a recently-installed elevator to help access our handicapped people was in the wrong place; the altar itself had to come forward so no-one would be more than 60 feet from it; the baptismal font and confessionals were in the wrong places.

"He didn't even like the big heavy wooden doors with their huge iron hinges. He said they were most unwelcoming. What Fr Vosko didn't know is that these doors were very welcoming to us. Many of the parishioners came from lands where their parents and grandparents were persecuted for the faith, and those heavy doors were most welcoming because people knew they could find sanctuary in the church. Fr Vosko wanted to take those doors off."

As is often the case in other parishes where Fr Vosko works, parishioners are never informed in advance that Fr Vosko has been retained, the cost of his services, and how he is to be paid. "We were simply invited to attend workshops to hear some proposals," said the parishioner. "We were told the renovation process would be 'open.' We were told, 'It's your church. We want your opinion'."

In May 1998, Fr Vosko gave his first presentation, and then returned a month later to give an update, speaking each time to about 350 of the parish's 1,500 members. To most, Fr Vosko appeared arrogant, brash and insulting. "People were stunned and shocked by his presentation. Disbelief at his proposals was widespread. We couldn't believe a stranger would come into our church and tell us everything was wrong with it," said the parishioner.

As a result of those two meetings, upset parishioners began meeting on their own and formed a committee to oppose Fr Vosko's proposals, and eventually formed the Committee for the Preservation of the Interior of the Church of Our Lady, with eight parishioners taking the lead. The newly-formed preservation committee held a number of public meetings, and it soon became apparent that a sizeable majority of the parishioners opposed Fr Vosko's plans.

At one of the meetings, the group obtained 500 signatures on a petition to stop Fr Vosko's plan. Despite rising opposition, however, the "core committee" formed to ruin the church resisted popular reaction. The preservation committee made strenuous efforts to have a meeting with the "core committee," but were rebuffed repeatedly.

Finally, the preservation committee was able to meet with two members of the "core committee" to present their views, at which time they asked its co-chairmen to present the views of the preservationists to the full committee. The "core committee" members were reluctant. Still the preservationists persisted. Finally, after three months, the core co-chairs relented and allowed the preservationists to present their views.

Program dropped

At that meeting, the members of the "core committee" sat in stony silence, not once uttering any comment or acknowledgement, and the meeting adjourned. Time passed, and the preservationists asked for another meeting.

Just before Christmas 1998, the request for a second meeting was granted. At that subsequent meeting, the preservationists were given the "Vosko II" report, which detailed the changes approved for the church - despite the fact parishioners had been told repeatedly no decisions had been made.

"So we spent most of the Christmas period preparing a five-page brief in response," a member of the committee said. "We presented that in early January, and to this day, we have not received any comment.

"However, that doesn't matter. Subsequently, the preservation committee called a general meeting of the whole parish - including the "core committee" - and we outlined the entire procedure to date. The parishioners were vociferous in their response, and made it very clear they did not want Fr Vosko's proposed changes." After that 9 March meeting, parishioners were informed the following Saturday by Monsignor Newstead that he had discussed the matter with the bishop, and "in view of the divisiveness which had occurred, the program had been dropped in its entirety."

This report (here edited) originally appeared in the Canadian Catholic journal 'Challenge'.

Well, I just checked out the website of the good Father Vosko. The destruction on the Cathedrals of Milwaukee and Rochester is well known; even Rome tried to stop Rembert Weakland from the destruction (oh well, they couldn't stop him on anything else so this seems rather trite). There are almost 40 wreckovations listed. Let's see, he was paid $60,000 for doing nothing in Guelph, if he was paid $100,000 for doing something in these places, that's $4,000,000.00!

Not bad for a priestly career eh?

Aloysius Cardinal Ambrozic, Requiescat in pace

A nice letter from Madrid

I met Thomas Rosica sometime around 1997 whilst he was at the Newman Centre in Toronto. I was asked to assist another musician in the teaching of Gregorian chant. The meeting with him was unremarkable and it occurred once when he hired me and others to sing a black-tie concert just after Christmas for some special guests. This was in addition to the Saturday afternoon chant classes.

In 2011, I wrote to complain about his public comments criticizing Catholics as "extremists" and "Taliban Catholics." The email went to info@saltandlighttv.org. It was not too many hours after, an insulting and degrading response came from him. Over the next month, I received more than a dozen emails that were derogatory, insulting, demeaning, and one that was potentially threatening to my livelihood. It stopped when I wrote him and warned him that any continuous harassment from him would result in an action on my part to stop him.

Months later, out of the blue, without contact in five months and without provocation and whilst in Madrid at World Youth Day with Pope Benedict XVI, he found the time and considered me important enough that he should write again.

I responded and advised him that I would be filing an official complaint against him with the Judicial Vicar of the Archdiocese of Toronto and the Congregation of St. Basil; and, that his email would be published on this blog in an effort to stop the continuous harassment.

Here is that email, word for work with only my personal address removed.

From: Thomas Rosica [rosica@saltandlighttv.org]
Subject: Voris' TV exposed for what it is
To: -----.-----@------.com                                                                                
Date: Thursday, August 18, 2011, 2:36 PM
Dear David,
For all your chant and rant, you obviously have very poor judgment in those you prop up as your gods... and those with whom you enjoy being photographed!
Read this story below which has broken in the news today as Mr. Voris is exposed for what he is... and isn't.
I beg the Holy Spirit to open your eyes, heart and mind to the Truth, not the myth you are pushing as the real Church, the "real" Catholic TV, the real nonsense.
God bless you... from Madrid.
Fr. Rosica

Una Voce Toronto Choir

Over the last few months, Una Voce Toronto has been promoting and organizing the holy Mass on specific feast days in the Extraordinary Form of the Roman Rite in Toronto.

On Corpus Christi at St. Mark's over 225 attended a Missa Solemnis and a few evenings ago on the Feast of the Assumption of the Blessed Virgin Mary over 375 attended the Missa Cantata.

With the direction of the Board of Una Voce Toronto, Vox is forming the Una Voce Toronto Choir to be available for various Masses which we sponsor over the course of the year.

The next are:

September 14, Holy Cross in Mississauga
November 1, All Saints in Etobicoke
December 8, Immaculate Conception in Richmond Hill

The music programs will include the Gregorian Chant Propers, Gregorian Ordinaries for Mass IV Cunctipotens Genitor Deus, Mass VII Missa de Angelis, Mass IX Cum Jubilo and the Requiem Mass. Polyphonic Masses will include the Mass for Three Voices by William Byrd and the Missa Salve Regina by Christoph Dalitz with motets by Palestrina, Arcadelt and others as part of the preliminary plan.

Choir practices will be every Tuesday beginning in September at a central location.

For more information:

unavocetoronto@gmail.com

The Latin Mass and one priest's 'science fiction'

On this early Sunday morning, I found this in my inbox from Matt C. Abbott:

Matt C. Abbott column

The Latin Mass and one priest's 'science fiction'

Matt C. Abbott

Matt C. Abbott
August 14, 2011

In a recent parish bulletin, Father Bill Conway, pastor of Divine Savior Parish in the Diocese of Joliet, Ill., wrote (excerpted and slightly edited; click here to see the bulletin):

It is worth one's time to consider what some of the Church's leading theologians at the Second Vatican Council thought and wrote concerning the Eucharist and liturgy. In recent years one hears some speaking of the role of the priest in the liturgy as acting in persona Christi ('in the person of Christ'). My fear with such language is that it may have the effect of clericalizing the celebration of the Eucharist, making the assembly once again a passive observer....

While I respect the decision of the Holy Father to permit the extraordinary rite of the Tridentine Mass (please note 'extraordinary'), my criticism of this form is that by the very manner of its celebration it renders the role of the laity to being little more than onlooker. In fact, it was precisely because of this that the Council Fathers in Sacrosanctum Concilium mandated the reform of the Latin Rite of the Catholic Mass: 'In the restoration and promotion of the sacred liturgy, this full and active participation by all the people is the aim to be considered before all else (#14).'

Phrases such as in persona Christi [and] ad orientem, I believe, run contrary not only to the spirit of Vatican II but to the very tradition of the Church. Jesus did not celebrate the Last Supper with His back to the apostles (ad orientem) but rather reclined at table with them....

I asked Father John Trigilio Jr., president of the Confraternity of Catholic Clergy, to comment on Father Conway's assertions. Father Trigilio, as he has done on previous occasions, graciously provided me with the following response:

Father Conway needs to reread the actual texts of the Second Vatican Council as well as the Catechism of the Catholic Church. His Eucharistic theology is interesting, but not Catholic. If he has a problem with the notion of 'in persona Christi,' then he has a problem with Holy Mother Church.

The conciliar document Presbyterorum Ordinis had this to say about the phrase 'in persona Christi' in relationship to the priesthood: 'Priests act especially in the person of Christ as ministers of holy things, particularly in the Sacrifice of the Mass, the sacrifice of Christ who gave Himself for the sanctification of men.'

'Thirty years later, the Catechism of the Catholic Church reaffirms this teaching:


'It is in representing [Christ] that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer.' (1348)

'Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord.' (1411)


Lex orandi, lex credendi. The Holy Sacrifice of the Mass embodies what Catholicism believes about the Holy Eucharist. The teachings on the ministerial priesthood and on the Holy Sacrifice of the Mass are embodied in how the Mass is celebrated. What we believe and how we worship are integrally and organically connected.

The congregation does not consecrate bread and wine. The common priesthood of the baptized faithful does not have the power to transubstantiate bread and wine into the Body and Blood, Soul and Divinity of Christ. The ordained ministerial priesthood alone acts in persona Christi and consecrates bread and wine into the Real Presence for the sake of the people of God. Needing to be spiritually fed, the priest, like Moses of old, provided food for the journey. The manna given in church is the Precious Body and Blood of Christ. The people receive and are fed. The priest is the one who provides and then feeds the people the bread from Heaven.

The faithful participate in the sacrifice by their offering of themselves. This is why the English translation of the Roman Missal is being corrected to have the priest say at the preparation of the gifts: 'Pray, brothers and sisters, that my sacrifice and yours may be acceptable to God, the almighty Father.' Previously, the English said 'our sacrifice' even though the Latin was always ut meum ac vestrum sacrificium so as to distinguish the sacrifice of the priest (who acts in persona Christi as an 'alter Christus') from the sacrifice of the faithful.

Divine worship and Church doctrine coincide and correspond with one another. A theology based on the premise that the congregation or the common priesthood of the baptized consecrates the bread and wine at Mass is not Catholic (and certainly not Eastern Orthodox, either). What also worries me is the one-liner in Father Conway's bulletin: 'Would that those who wish to restrict or limit the presence and active participation of women in the liturgy take heed.'

Sounds dangerously close to a heretical notion some dissident priests — and one or two nutty bishops — have been recently espousing. Ordinatio Sacerdotalis ended the debate once and for all. It is an infallible teaching of the Church that only baptized males can be ordained. It is also infallible teaching that only the priest consecrates the bread and wine at Mass.

I suggest that [Father Conway] get some remedial catechesis so he can better instruct his flock on what the Church truly teaches as opposed to his own personal theories, which are more akin to science fiction than divinely-revealed truth.

Responding to the same commentary, Susan Gorski of Illinois sent the following (edited) email to Father Conway:

'I write to you out of concern for your commentary about acting 'in persona Christi' in your July 31 bulletin. You write about your fears and you criticized a form of worship that is centuries old. Clericalizing the celebration of the Eucharist? I thought it required a priest to consecrate the host into the Body and Blood of our Divine Lord; is this no longer true? Do you openly express that you think the pope was wrong? Do you doubt transubstantiation?

'You criticize the extraordinary form of the Mass as though it demotes humanity and relegates them to mere onlookers; but that is not true. In the Tridentine rite, everyone participates in the worship of God as led by the priest by intelligently and reverently praying the Mass.

'The blurring of the distinction and dignity that is the institutional priesthood appears to be a desire to dissolve the priesthood entirely. One of the exact titles of the papacy is Servus Servorum, or servant of the servants. This is an indicator of the responsibility you hold as a priest for the care of the souls in your charge.

'Are you to be a shepherd of the flock, or a hireling that runs away when the going gets difficult? This is a major difference between a priest and a lay minster. Are there wolves out there ready to scatter the flock? Perhaps you do not believe in an actual devil. If you do not believe in the devil, then who is doing his work now? Is there not evil in this world that is beyond the scope of social justice, or is that all there is?

'I've heard a number of priests in the Diocese of Joliet say they believe that salvation of souls is achievable through social justice — and they do not believe that the most important work of the priest is the salvation of souls through the sacraments. They feel salvation comes mostly or entirely through social justice; but this is only a very small portion of their priestly responsibility.

'In the Traditional rite, the priest leads the people in worship of God and the people follow in worship to God. The priest is a servant of the people by being a servant to God first. He is to uphold the faith, he is to care for his flock, and if he should lose one of them, he should go out and search until he finds the lost sheep. This is the traditional priesthood.

'Priests' hands are anointed for a reason. He is not a hireling; he is married to the Church and is to be her defender. So why do you question the teaching of the Magisterium on in persona Christi? Why do you fear it? Do you doubt your faith? This is what I read when I read your column in the bulletin. Sharing that doubt and fear with your flock means their shepherd isn't comfortable upholding the teachings of the Church.

'I am praying for you, Father Conway.'

---

Matt C. Abbott is a Catholic columnist with a Bachelor of Arts degree in Communication, Media and Theatre from Northeastern Illinois University in Chicago, and an Associate in Applied Science degree in Business Management from Triton College in River Grove, Ill. He has worked in the right-to-life movement and is a published writer focused on Catholic and social issues. He can be reached at mattcabbott@gmail.com.

(Note: I welcome thoughtful feedback from readers. If you want our correspondence to remain confidential, please specify as such in your initial e-mail to me. However, I reserve the right to forward and/or publish e-mails — complete with e-mail addresses — that are accusatory, insulting or threatening in nature, even if said e-mails are marked confidential. Also, for subscribers to my column, please e-mail me directly instead of simply hitting "Reply" to the e-mail sent to you by the RenewAmerica site. Thank you and God bless!)

© Copyright 2011 by Matt C. Abbott
http://www.renewamerica.com/columns/abbott/110814

Linda Gibbons: Canada's Prisoner of Conscience

The law is an ass.

By John Jalsevac
TORONTO, Ontario, August 5, 2011 (LifeSiteNews.com) – Yesterday, I once again filmed and photographed Linda Gibbons being arrested for doing nothing more than peacefully trying to convince women entering an abortion clinic to not make the same mistake she herself made years ago. Since Linda’s first arrest in 1994 I have covered the story of her arrests again and again. In 1999, I was also arrested by out-of-control police officers directed by a sheriff who also seemed to be in a cozy relationship with abortion center staff. Eight months later the phony charge was dropped.
Yesterday, however, seemed different and unreal. (See video)
The officers and the sheriff were again going through the usual required motions, but this time they seemed confused about how to justify a law enforcement contingent of 6 police officers and 2 sheriffs for this situation. The quiet, passive, soft spoken woman of conscience was obviously no danger to anyone. The severity of the penalties in the injunction, which she has endured for years, is an embarrassment to anyone of reason.
Read the rest here.
Here is the dangerous woman arrested by such brave Toronto police doing the bidding of a corrupt Crown and murderous so-called, doctors and nurses:

THIS CONTINUING OUTRAGE IN CANADA MUST END!

Walking Pilgrimage to Our Lady of the Cape

**Announcing**

A 3-day Walking Pilgrimage to the shrine of Our Lady of the Cape, Quebec
Saturday 3rd to Monday 5th September 2011
(An ‘Una-Voce Toronto’ sponsored event)
Transportation from Toronto to Pilgrimage
Bus Departs Toronto at 12:00 noon on Friday September 2nd. Bus departs Shrine for
Toronto at 3pm on Monday 5th.
Transportation Cost: ~$85 Pilgrimage Registration Cost: $75
More Information:
Patrick: Email: mcloughlin.patrick (at) gmail (dot) com
Ken: Email: ken.bradley (at) weighhouse (dot)com


Marie Reine du Canada, (click here for their Facebook event page) a lay-led apostolate of St. Clement Parish, Ottawa, organizes the annual three-day 100 km pilgrimage on foot from Saint-Joseph-de-Lanoraie to Notre-Dame-du-Cap shrine at Cap-de-la-Madeleine, Que. It is 3 days of prayer, Penance, Fraternal Charity and many graces. A pilgrimage is a journey made to a holy place or shrine for the sanctification of the pilgrim; with the purpose of venerating a saint or martyr associated with the site; to pray to God; to ask for supernatural aid; to give thanks for favours received; or to discharge a religious obligation. The arduous journey, offered joyfully to God, represents our spiritual pilgrimage to the Heavenly City.

Mass is celebrated each day of the pilgrimage in the Extraordinary Form of the Latin Rite, the traditional liturgy of the Roman Catholic Church. The Holy Father, Pope Benedict XVI, has expressed the desire that the Tridentine Latin Mass according to the 1962 Missal of Blessed Pope John XIII should flourish and continue to enrich our spiritual lives, particularly among the young. Our chaplains are priests of the Fraternity of St. Peter, canonically established by Pope John Paul II in 1988.

While walking each day, we pray the Rosary (in French and Latin) and Sing from a pilgrimage program book provided to each pilgrim. In late evening we pray Compline with the priests. The churches we visit along the route are truly spectacular by Canadian standards. Built in the 19th and early 20th century, they show the vibrancy of the faith that once was a large part of Quebec's identity. The Holy Sacrifice of the Mass is celebrated in parish churches along the route -- in Berthierville, Yamachiche, and in the historic Small Shrine of Our Lady of the Cape at Cap de la Madeleine -- with the blessing of the Bishops of Joliette and of Trois-Rivieres, and the local parish priests. Two priests are normally available to hear confessions in French and English, throughout the pilgrimage, en route, in camp or before mass.
http://www.marie-reine.ca/registration.html

What to Bring

1. Well-used, broken-in footwear is recommended. It's a good idea to double up on socks to reduce the likelihood of blisters; that's what the guy at the front does.
2. Very basic (but good) meals are provided. They consist of bread with jam etc. and coffee or hot chocolate at breakfast; bread and water at lunch; the same at dinner, plus hot soup. It is strongly recommended to bring your own food as well, trail mix, fruit, granola bars and other energy food to fill the gap and share with others. Do not bring food that requires heating; as there are no cooking facilities.

3. Ample bottled water is provided but you may wish to bring a few juice boxes.
4. Bring an insulated mug or thermos to hold hot beverages in the morning and soup in the evening.
5. Your heavy luggage, such as tents, sleeping bags, and duffel bags with clothing, will be moved by a truck driven by the Worker Pilgrims of the St. Joseph Chapter.
6. Some pilgrims like to have a day pack (small backpack) in which to carry sunscreen, a hat, a poncho or rain-jacket, and an extra bottle of water. It should be as light as possible since you will carry it all day.
7. The only banners permitted are those with a patron saint or parish symbol. No slogans, signs, or 'organizational' banners are allowed.
8. You will be provided with a booklet containing the Mass with Propers for the three days. No need to bring a Missal.
9. The spirit of pilgrimage: Your Chapter will be your "family" for the three-day walk.

Each pilgrim marches, sings and prays with as much fortitude as personal stamina will allow, maintaining appropriate decorum and deportment throughout. In the spirit of sacrifice and of charity you are urged to be attentive to your fellow pilgrims, assisting and encouraging those who are suffering, discouraged or more weary than yourself.

Priest attacked, guilty of celebrating the Latin Mass

Breaking from Rorate:


Priest attacked, guilty of celebrating the Latin Mass
...
Tue, 26/07/2011 - 15:24


"You have been tough, but we will smash your head. Signed, Your friend Satan". That was one of several threatening messages sent to Father Hernán García Pardo, parish priest of San Michele, in Ronta [Mugello region of the Province of Florence, Tuscany]. His fault [was] that of celebrating the Latin Mass, liberalized by Benedict XVI in September 2007.


The warnings, which had been recurrent for some time, had not made the priest, who despite everything has continued to say Mass according to the ancient rite, give up. The last chapter [took place] last Wednesday, when he was beaten up by a 'faithful' in the town's rectory in the presence of his aged mother. The beating led to bruising on his back; having been sent to the emergency room of Borgo San Lorenzo, he was medicated.


The news item was published today in the Giornale della Toscana; the accusations made against Father Hernán are those of scattering the flock; above all, he is not forgiven for distributing communion in the mouth [to the] kneeling [faithful], instead of on the hand, in the same manner as Benedict XVI. For others, the Italian-Argentine priest has only brought back some sacred austerity to the parish, excluding guitars from the functions and bringing back to within the walls of the church the ancient Gregorian chant. ...
[Source: Il sito di Firenze]
[Other sources: Libero News, La Nazione; tip: Secretum meum mihi.]

The Hands of the Laity

With a tip to Rorate for this quote:

"And when they came to the floor of Nachon, Oza put forth his hand to the ark of God, and took hold of it: because the oxen kicked and made it lean aside. And the indignation of the Lord was enkindled against Oza, and he struck him for his rashness: and he died there before the ark of God." --2 Samuel 6: 6-7 Douay-Rheims

Quaeritur:

I: If there are two priests present distributing Holy Communion, why are two Extraordinary Ministers of Holy Communion necessary on a Saturday when there are less than 70 people present?

II: Why am I still shocked when whilst the priest is occupied as he should be in the Confessional, a woman feels it simply okay to attend to the Tabernacle to retrieve Consecrated Hosts for the sick?

How do we end this?

Discuss.

Two Liturgical Reads

From The Heresy of Formlessness...

"I am firmly convinced... that vernacular hymns have played perhaps a significant part in the collapse of the liturgy. Just consider what resulted in the flowering of hymns: Luther's Reformation was a singing movement,and the hymn expressed the beliefs of the Reformers. Vernacular hymns replaced the liturgy, as they were designed to do; they were filled with the combative spirit of those dismal times and were meant to fortify the partisans. People singing a catchy melody together at the top of their voices created a sense of community, as all soldiers, clubs, and politicians know. The Catholic Counter-Reformation felt the demagogic power of these hymns. People so enjoyed singing; it was so easy to influence their emotions using pleasing tunes with verse repetition. In the liturgy of the Mass, however, there was no place for hymns. The liturgy has no gaps; it is one single great canticle; where it prescribes silence or the whisper, that is, where the mystery is covered with an acoustic veil,as it were, any hymn would be out of the question. The hymn has a beginning and an end; it is embedded in speech. But the leiturgos of Holy Mass does not actually speak at all; his speaking is a singing, because he has put on the "new man", because, in the sacred space of the liturgy, he is a companion of angels. In the liturgy, singing is an elevation and transfiguration of speech, and, as such, it is a sign of the transfiguration of the body that awaits those who are risen. The hymn's numerical aesthetics-- hymn 1, hymn 2, hymn 3-- is totally alien and irreconcilable in the world if the liturgy. In services that are governed by vernacular hymns, the believer is constantly being transported into new aesthetic worlds. He changes from one style to another and has to deal with highly subjective poetry of the most varied levels. He is moved and stirred-- but not by the thing itself, liturgy: he is moved and stirred by the expressed sentiments of the commentary upon it. By contrast, the bond that Gregorian chant weaves between the liturgical action and song is so close that it is impossible to separate form and content. The processional chants that accompany liturgical processions (the Introit, Gradual, Offertory, and Communion), the responsories of the Ordinary of the Mass that interweave the prayers of the priest and The laity, and the reciting tone of the readings and orations-- all these create a ladder of liturgical expression on which the movements, actions, and the content of the prayers are brought into a perfect harmony. This language is unique to the Catholic liturgy and expresses it's inner nature, for this liturgy is not primarily worship, meditation, contemplation, instruction, but positive action. It's formulae effect a deed. The liturgy's complete, closed form has the purpose of making present the personal and bodily action of Jesus Christ. The prayers it contains are a preparation for sacrifice, not explanations for the benefit of the congregation; nor are they a kind of "warming up" of the latter. In Protestantism, vernacular hymns came in as a result of the abolition of the Sacrifice of the Mass; they were ideally suited to be a continuation of the sermon. Through singing, the assembled community found its way back from the doubting loneliness of the workday to the collective security of Sunday-- a security, be it noted, that arose from the mutual exhortation to remain firm in faith, not from witnessing the objective, divine act of sacrifice."

[Mosebach, Martin. The Heresy of Formlessness. Trans. by G. Harrison. Ignatius, 2006. (p.40-42)]

And this incredible free on line book by Francis Koerber with live hyperlinks.

What Should We Be Singing Now?

Now, how do we get this to happen in our parishes?

What do you think you could or should do to facilitate what the Church really desires in liturgical worship?

Kneeling.

"It may well be that kneeling is alien to modern culture–insofar as it is a culture, for this culture has turned away from the faith and no longer knows the One before whom kneeling is the right, indeed the intrinsically necessary gesture. The man who learns to believe learns also to kneel, and a faith or a liturgy no longer familiar with kneeling would be sick at the core. Where it has been lost, kneeling must be rediscovered, so that, in our prayer, we remain in fellowship with the apostles and martyrs, in fellowship with the whole cosmos, indeed in union with Jesus Christ Himself."

Pope Benedict XVI writing in the Spirit of the Liturgy.

Children Smarter than Canadian Liturgical Experts, in other news, Man bites dog...

For once, I have nothing to say...

The combox is open for the Ontario Liturgical Conference, the National Council of Liturgical Music, the Canadian Conference of Catholic Bishops and just plain old dumb Canadian Catholics who find the above tooooooooo haaaaaaaaaaaarrrrrrrrrrrrrrrrrrrrrd.

Aw, come on; you knew I couldn't really say "nothing!"

Corpus Christi to return to Thursday?

Antonio Cardinal Cañizares Llovera is the Prefect for the Congregation of Divine Worship and the Sacraments. When he signs a document on liturgy and gives an instruction, it is with the approval of the Pope and we must obey; when he opines, as in this case, we need to listen and observe that where we are going. Enough of this lazy Catholic idea of transferred feasts to Sunday. Let's not forget Ascension THURSDAY and Epiphany on JANUARY 6 and the Octave of Pentecost and Gesima Sundays. These could be returned to the Ordinary Form of the Roman Rite (of which he is speaking, with little trouble. There are already Mass texts in the Missal for the three Sundays which these feasts impose. The Octave of Pentecost and Gesima Sundays would require a little more adjustment to the Propers.

This from Zenit:

Liturgy Official Backs Return of Corpus Christi to Thursday

Notes Desire That Christians Proclaim Christ's Presence

VATICAN CITY, JUNE 28, 2011 (Zenit.org).- The prefect of the Congregation for Divine Worship and the Sacraments says he thinks the feast of Corpus Christi should be returned to its traditional Thursday celebration, to better highlight the link with Holy Thursday and show how Christ is the center of everything.

Cardinal Antonio Cañizares Llovera spoke to Vatican Radio about the feast, celebrated in many countries last Sunday, but traditionally marked on the Thursday before, as it still is in Rome.

"I think that to exalt the feast of Corpus Christi on its own, separate from Sunday, would be a very joyful and very hopeful reality, which would mean saying to all people in mid week that Christ is truly the center of everything," he said.

Corpus Christi is lived as an obligatory day to attend Mass in countries where it is celebrated on Thursday, such as Mexico.

In countries where the feast is moved to the Sunday following, the celebration is combined with normal weekend Masses.

Shining more than the sun

Cardinal Canizares proposed that if the feast is lived intensely, even if on Sunday, the time will not be far off when "Corpus Christi will be celebrated again on Thursday, as it was historically, which evokes, in some way, Maundy Thursday."

The 65-year-old Spanish cardinal also referred to an adage that reflects the popular tradition in Spain of celebrating the feast of the Eucharist: "There are three Thursdays in the year that shine more than the sun: Corpus Christi, Maundy Thursday and Ascension Thursday."

In the majority of Spanish cities today the feast of Corpus Christi is celebrated on Sunday; the preceding Thursday is a working day.

However, some local churches, such as Toledo, Seville and Granada celebrated the feast on Thursday.

"My personal wish has been for a long time that we return to Corpus Christi Thursday," said the former archbishop of Toledo and primate of Spain.

For the cardinal, this feast means "to recognize that God is here." To go out in procession through the streets with the Most Holy Sacrament is an invitation to adore the Lord, a public confession of faith in him and an acknowledgment that to go "with the Lord is what truly matters for the renewal and transformation of society."

"It is a day of very great joy, especially in Spain," he recalled. The cardinal noted his hope that all Christians would proclaim "that Christ is present in the Eucharist, that Christ is with us."

Over 500 in Toronto at Latin Mass for Sacred Heart!

In the presence of Bishop John Boissonneau, Auxiliary Bishop of Toronto over 500 people attended a Missa Solemnis for the Feast of the Sacred Heart in the Extraordinary Form of the Roman Rite at St. Peter's Catholic Church on Bathurst Street in downtown Toronto.

Last week for Corpus Christi over 225.

I'd say we're making some progress.

Next: St. Mary Immaculate in Richmond Hill on the Feast of the Assumption of the Blessed Virgin Mary on August 15.

Don't forget, every Sunday at The Oratory Church of St. Vincent de Paul, St. Theresa Shrine (moving in September to St. Lawrence the Martyr and St. Patrick's in Schomberg.

Eleven hundred year old Gloria is "too hard" for you!

If the oldest known music for the Gloria is simply "too hard" for our modern, educated selves what on earth did they before the 900's since Guido Aretinus de Arezzo was born in 995. When this monk first devised a method of writing down music on lines and spaces, this Gloria, the first written down by him was already being sung!

But you, dear reader, dear Canadian Catholic are too dumbed down by the Ontario Liturgical Music Conference, the National Council of Liturgical Music, the Canadian Conference of Catholic Bishops, disgraced Bishop Lahey's CBWIII, OCP, GIA, Haughen-Hass, St. Louis Jesuits and others to sing something which was written so long ago we only know that it is 1,100 years old because that is when quill was put to parchment.

You dear reader, dear Canadian Catholic are just too, too dumb and will find it much, much "too haaaaarrrrrd" to sing something sung by your Catholic ancestors so long ago that the Chinese had not yet invented gun powder and movable type.

The Sung Mass for the corrected translation of the Third Typical Edition of the Roman Missal has been beautifully prepared by ICEL, the International Commission for English in the Liturgy; they've clearly made amends for their work over 40 years ago! This is all to be published in every Missal, altar and pew for priest and people, as appropriate!

This has been mandated for the English speaking countries in each Missal and it is to be available in each hymn book--the basic Chant Mass setting. They have brilliantly utilised the Gloria from what is now known as Mass XV, Missa Dominator Deus which is in both the Liber Usualis for the Extraordinary Form of the Roman Rite and the 1974 Graduale Romanum and its later, 2000 Gregorian Missal for the Sung Ordinary Form of the Roman Rite.

The "numbers" Mass VIII, Mass XV, etc. date from the post Trent period and these Masses were not necessarily composed as a unit. The names, except in the case of the 16th century Missa de Angelis, the beautiful but least, Gregorian, come from the Kyrie tropes that were eliminated with the liturgical discipline of the Council of Trent. Some of these include Mass I Lux et Origo, Mass IX Missa Cum Jubilo, Mass XI Orbis Factor, etc. The tropes were phrases of prose and poetry used to amplify or embellish a text. Interestingly, an example of a trope was returned in the Novus Ordo Penitential Rite, "LORD, you were sent to heal the contrite of heart, LORD, have mercy" the preface to LORD, have mercy, being the trope.

Well, back to the Gloria.

This Gloria, the oldest known in the whole repertoire of liturgy, the original sung Gloria, sung over 1100 years ago is "too hard" for you. Thus the Canadian Conference of Catholic Bishops and their liturgical experts have not put this Gloria into Celebrate in Song but some other "anonymous" chant-like Gloria.

"The National Council for Liturgical Music suggested that the ICEL chant for the Gloria would not be easy to learn an therefore for the implementation resource they chose the setting you find in Celebrate in Song."

Will this mean that this beautiful Gloria will be relegated to the back burner when they finally publish it which they must?

Here is the Gloria in its original Latin and below in the corrected translation.

Do you think this is too hard?

Proof: The Canadian Bishops' Conference wants you off your knees!

...and to obey a "lay minister" when ordered to do so!

Where is the GIRM (General Instruction on the Roman Missal) for Canada?

A few months ago, I posted this and this. I stated at that time that Canadian bishops asked the congregation for Divine Worship and Discipline of the Sacraments to approve a variety of kneeling postures for Canada. I also indicated at the time that this was the reason for the delay in the Recognitio for Canada. (I will also say that I was chastised by a few bloggers demanding "proof"and that I publicize my "sources.")

I've written three times to the experts at the Canadian Conference of Catholic Bishops to ask this question. I wrote this week to remind them that I had already written twice before with no answer and I finally received a response with the proof that my suspicions were correct:

"The GIRM with Canadian adaptations is not in print yet precisely because the matter of posture is not yet settled. Until that happens (which we think we be soon) we cannot make the GIRM available."

Not if this blog can help it.

This is what was submitted to Rome for approval:

(52) In the dioceses of Canada, they should kneel from the singing or recitation of the Sanctus to the Memorial Acclamation, except when prevented by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel at the Consecration, however, should make a profound bow when the Priest genuflects after Communion. The diocesan Bishop may allow the common practice of kneeling at the Consecration only. Where it is the practice for the people to remain kneeling after the Sanctus until the end of the Eucharistic Prayer and before Communion when the Priest says, Behold the Lamb of God, it is laudable to retain this practice.

(53) To achieve uniformity in gestures and postures during one and the same celebration, the faithful should follow the instructions given by the Deacon, lay minister, or Priest in accordance with what is laid down in the Missal.

Can you explain to me why any Catholic in the pew is to listen to any "instruction" from a lay minister?

What is a lay minister anyway?

liturgy@cccb.ca

A Call for a Toronto Liturgical Movement!

In an Archdiocese where the late Monsignor John Edward Ronan founded the world famous St. Michael's Choir School, how did the Catholic liturgy in general and church music in particular in Toronto fall so far from the ideal? How did his vision of a school to provide music for the Cathedral and Archdiocese become such a failure?

Lest I provoke anger amongst the alumni or current students or professional staff let me state quite clearly, I love and support St. Michael's Choir School. While not an alumnus, I was invited to attend in 1963 but due to family issues I could not attend. Through the grace of God, music and liturgy have been part of my life since the age of 32, late perhaps, but better late than never. I also came to know many through three seasons singing with The Victoria Scholars a decade ago.

It has been a failure, not because of the Monsignor, the boys, the teachers then or now, it is a failure because somebody in almost each and every parish is preventing it from being anything else but. (As an aside, that is not the case at the Toronto parish where we had the Missa Solemnis last week; that Pastor employs organists and cantors from the School...thank you Father K!).

Where is the model that it should be for the rest of the Archdiocese? Why have we ignored this treasure. We have done so to our loss and the loss of our faith.

Parish priests, bishops, liturgists, amateur choir leaders, you have failed Msgr. Ronan, Msgr. Armstrong, Miss Mann, and their vision. You have failed the boys then and those now. You fail all the teachers and conductors there today. How is it possible that this school can be so present with its high standard of music and repertoire and yet most of what we have in our parishes is no better than anywhere else?

Why are choir school alumni singing as Cantors in Synagogues?

Why are they singing in Protestant worship communities?

Why are you Father, not insisting that you have an organist or cantor educated and trained at St. Michael's Choir School so that they don't have to sing in Jewish or Anglican congregations to use their artistic gifts. Don't tell me that they should sing in a Catholic Church, regardless. Why? To sing On Eagle's Wings, or worse? That is not what they trained for.

Why are you not paying your Cantor or Organist?

Why do you allow a gaggle of pretenders to take take such control of liturgy when you have this resource?

What affect has this had on liturgy and church music?

What are we all going to do about it?

This Archdiocese must have an Office of Sacred Liturgy and Divine Worship with the mandate to advise and teach and train on liturgical matters; I don't believe at all that one should say you must sing "this setting" but I do agree that a bishop can say you "cannot" sing that "setting" but only when his order is in harmony with true church music and what the Church desires.

How often do we write over and over again from St. Pius X and Tra le sollecitudini to Blessed John Paul II Chirograph on Sacred Music we keep ignoring them at our peril. Is anyone listening?

We owe Msgr. Ronan, Msgr. Armstrong and Miss Mann an apology.

Toronto needs a new liturgical movement and it needs it now.