"Forty years I have endured that generation..."

"The memories are not forgotten; they are painful . . . They inhabit the whirlwind where God's wrath dwells. In 1968 something terrible happened in the Church. Within the ministerial priesthood ruptures developed everywhere among friends which never healed. And the wounds continue to affect the whole Church. The dissent, together with the leaders' manipulation of the anger they fomented, became a supreme test. It changed fundamental relationships within the Church."...James Francis Cardinal Stafford, Major Penitentiary of the Apostolic Penitentiary.

Read it all, here.

On Sacred Music

Leaving the polemical combox behind, let us focus on something more sublime with my emphasis, courtesy of ZENIT:

SACRED MUSIC THAT SERVES THE WORD OF GOD

Father Samuel Weber on Sacred Music Institute

By Annamarie Adkins

ST. LOUIS, Missouri, JULY 4, 2008 (Zenit.org). Parish music directors -- and congregations -- in the Archdiocese of St. Louis soon will benefit from Archbishop Raymond Burke’s recent initiative: The Institute for Sacred Music.

Archbishop Burke, who has since been named to head the Apostolic Signature, the Church's supreme court, appointed Benedictine Father Samuel Weber as the first director of the new institute earlier this year.

Father Weber is a professor in the divinity school of Wake Forest University in North Carolina and also a monk of the St. Meinrad Archabbey in Indiana.

Q: Why did Archbishop Burke found the Institute for Sacred Music? What is its mission?

Father Weber: As Archbishop Burke explained, he established the institute to help him to cultivate more fully sacred music in the celebration of the complete Roman Rite.

The Institute will have many activities. First, it will form programs of sacred music, especially Gregorian chant, for parish musicians, musicians of other archdiocesan institutions and interested individuals.

Second, it will assist parishes with the singing of the Mass in English, for example, the entrance antiphon, the responsorial psalm and the Communion antiphon. Third, it hopes to foster the singing the Liturgy of the Hours.

A fourth activity of the institute is assisting parishes that wish to develop a "schola cantorum" for singing Gregorian chant; a fifth goal is aiding the full implementation of the English translation of the Roman Missal in the archdiocese.

Lastly, the institute aims to give particular assistance to the programs of sacred music at the Cathedral Basilica of St. Louis and at Kenrick-Glennon Seminary.

Q: Is there a difference between sacred music and religious music?

Father Weber: Although the two terms are often used interchangeably, we can make a distinction.

Sacred music, properly speaking, is music that is united to a sacred text -- especially psalms and other scriptural texts and texts of the Mass, such as the Introit, Gloria, Sanctus, Agnus Dei, etc., and it includes certain traditional hymns that are -- or have been -- part of the official liturgical books.

The authority of the Church must confirm all the liturgical texts; these sacred words are not to be altered in setting them to music.

All sacred music is “religious music,” obviously. But religious music would encompass everything from classic hymns to contemporary songs with a religious theme in a wide variety of styles and varying quality. Not all religious music is suitable for sacred worship, certainly.

Ultimately, it is the responsibility of competent authority -- i.e., the bishop or the Holy See -- to determine the suitability of all religious music for sacred worship, even though parish musicians will usually choose the music for a parish Mass and other liturgical celebrations.

All Church musicians need to be able to make truly informed choices about appropriate music for use in the liturgy, based on authentic Church teaching. This is not always easy, nor is the choice simply a matter of taste.

Q: Many complain about popular or secular forms of music creeping into the liturgy, but this has been a perennial problem for the Church. What causes this recurring problem, and how have the great renaissances in sacred music such as those fostered by Palestrina and Pope St. Pius X turned the tide?

Father Weber: Yes, you could say that the concern about secular -- or frankly anti-Christian -- musical styles supplanting sacred music in worship is perennial -- though it may manifest itself differently in different cultures and historical periods.

For example, in early centuries, all music other than chanting was strictly forbidden by Church authorities, because use of musical instruments had strongly pagan associations.

In the 19th century, the style of opera had so greatly influenced Church music that Pope St. Pius X warned strongly against this “profane” music, and forbade composing music imitating operatic styles. He initiated the 20th Century Liturgical Movement by his 1903 document, “Tra le Sollecitudini.”

In particular he encouraged Gregorian chant, which he said in the third paragraph of the document, “has always been regarded as the supreme model for sacred music,” thus “it is fully legitimate to lay down the following rule: The more closely a composition for Church approaches in its movement, inspiration and savor the Gregorian form, the more sacred and liturgical it becomes; and the more out of harmony it is with that supreme model, the less worthy it is of the temple.”

It was Pope Pius X, also, who coined the phrase “active participation” of the people. And he also said in paragraph five of the document that “modern music is also admitted to the Church, since it, too, furnishes compositions of such excellence, sobriety and gravity, that they are in no way unworthy of the liturgical functions.”

After the Second Vatican Council it was the pop and folk style music of the late 1960s and 1970s that dominated newly composed music for worship -- Catholic and Protestant. Despite the Constitution on the Liturgy’s emphasis on the “pride of place” for Gregorian chant in the liturgy, the council’s teaching was ignored, and chant virtually disappeared.

The reasons for this are many and complex. But one major element was plain confusion and misunderstanding. The liturgical reform following the Council was astoundingly rapid, and serious upheavals in the secular world of those times also affected the anti-authoritarian mood within the Church.

This was played out dramatically in the liturgy. Changes were made precipitously with too little consultation with the bishops.

During the papacy of Pope John Paul II, we began to see a sober reassessment of the post-conciliar liturgical changes, culminating in his last encyclical, “Ecclesia de Eucharistia.”

The present “renaissance” in liturgical music we are now seeing is in large part due to Pope Benedict XVI and his many scholarly works on the subject even before he became pope.

The historic heritage of sacred music, then, always serves as an indispensable teacher and model of what best serves the celebration of sacred worship, and leads worshipers to greater holiness.

Q: Why did the Second Vatican Council state that Gregorian chant should be given "pride of place" in the Church's liturgy?

Father Weber: The Second Vatican Council's constitution on the liturgy, "Sacrosanctum Concilium," as well as numerous statements of the Popes and the General Instruction of the Roman Missal [GIRM], teach us that Gregorian chant and sacred polyphony -- that is, sacred music sung in harmony -- such as compositions of Palestrina, are to enjoy "pride of place" in sacred worship.

This means that chant is not only to be in common use in the liturgy, but it is also to provide examples and inspirations for new compositions.

The reason for this is to assure a genuine organic development in the sacred music Catholics experience in worship -- in continuity with the Church's history, and transcending limitations of time and cultures.

Understanding and appreciating this universality in Catholic music for worship might be seen as one facet of the obedience of faith.

We need to remember, of course, that the Council teaches under the inspiration of the Holy Spirit. God is telling us both how he wants to be worshiped, and what best serves the religious needs of those gathered for sacred rites.

Before all else, worship is about God. It is the duty of the creature to know, love and serve the Creator, and to render to God the service of prayer, praise and thanksgiving that is his due.

Worship is about us, the creatures, only insofar as we desire with all our hearts to serve God as he tells us he wants to be served.

Historically, Gregorian chant is in direct, organic development with ancient cantilation -- chanting -- patterns of the psalms in temple and synagogue. This was the background and experience of the first Christians. So our chanting today is in direct relationship with theirs.

One can see, then, that when we sing the chant, we are truly "in connection" with our fathers and mothers in the faith.

Jesus, Mary and Joseph heard and sang many of these patterns of sacred chant in synagogue and temple worship. The apostles, the martyrs, the great saints whose witness continues to inspire us today, were all nourished on these traditions of sacred chanting.

Even the saints and blesseds of our own day -- Blessed Teresa of Calcutta, St. Pio of Pietrelcina, St. Gianna Beretta Molla, for example -- all sang, heard and knew the chant and the traditions of sacred music inspired by the chant.

They were formed in this "school of sacred music" that is the chant, and, to borrow a phrase from St. Athanasius, the "gymnasium of spiritual exercises" that is the Psalter -- the Psalms of David.

I think, too, of my grandparents and parents, so many beloved family members, teachers and friends, who have gone before us "marked with the sign of faith."

How they loved the sacred chants, and passed them on to me with piety, devotion and reverence. What an opportunity to participate in the Communion of Saints. What could be richer or more spiritually satisfying?

Gregorian chant serves the word of God. It has no other purpose than to draw us to the sacred text, especially the Psalms, and to enable us to treasure God's word ever more deeply in our hearts.

It is entirely free of anything that is contrary to the faith, free of purely human agendas or experiences that lead us away from God's will and plan for us. To use the language of our computer age: The chant is "safe and secure." No viruses can enter.

Q: Benedict XVI has given a number of speeches discussing the importance of preserving the Church's heritage of sacred music, and a number of documents have been issued by the Holy See calling the universal Church back to that grand tradition, yet little seems to have changed on the ground. Why is there resistance to what should be seen as a form of Vatican II's concept of "ressourcement," that is, return to the sources?

Father Weber: Perhaps it is not so much resistance as a lack of communication and ineffective teaching that stalled things.

Pope Benedict is tireless in his teaching -- even before he became Pope -- for example, "A New Song for the Lord." An accomplished musician himself, he fully understands the power of music on the human heart, thus the central role of music in the liturgy.

Clearly, part of our task is to help "get the word out." I think we can already see many positive results of the recent actions of the Holy See concerning the liturgy.

For one thing, there is a growing interest among Catholic people in reviving their immensely rich heritage of music and art, and a real desire for greater beauty, reverence and solemnity in worship.

But when there is actual resistance? In the end, I believe that this comes down to the perpetual struggle between good and evil. God is constantly giving us all the grace we need to know, love and serve him.

But we are tempted by the devil, and suffer under the effects of original sin, so we sometimes make choices that, sadly, draw us away from God our Creator, and even extinguish the fire of love in our hearts.

It is the duty of all the pastors -- that God in his love has given us -- to call people back to that which will bring us true peace and blessedness. With great wisdom, over the centuries the popes, the Councils, have understood the importance of sacred music, art, architecture and ritual in the spiritual formation of the human person.

As a result, they have never ceased to teach us about the care that must be exercised in cultivating all sacred arts that serve divine worship.

Now it is our job to receive this teaching and implement it in our lives for our spiritual good.

Q: The book "Why Catholics Can't Sing" highlighted the abysmal state of congregational singing present in most American parishes. Why do you think parishes will be able to handle Gregorian chant? Isn't that harder to sing?

Father Weber: The author, Thomas Day, suggested -- among other things -- that people don't sing because the music they often encounter at Mass is not really worth the effort. Silence is one response to music that is inappropriate -- whether from the standpoint of aesthetics or theology.

Another factor is the disappearance of choirs from parishes, since choirs can effectively lead and encourage congregational singing.

It's encouraging to know that many people who are discovering chant for the first time are so strongly attracted by its beauty and solemnity that they want to become a part of its revival.

Speaking from experience, I would agree that Gregorian chant may require a greater discipline, more attention and sacrifice of time and energy in order to "make it happen" in our parishes.

But difficulty is not a real impediment.

In our American society we greatly value sports. I'm a Green Bay Packers fan myself, rabid, actually. I'm really grateful to the Packers for all the hours they spend in practice and preparation for their games. All the sacrifices they make. It's worth it.

The payoff is really something awesome. We, the fans, would settle for no less. Doesn't this same expectation apply to the things of God? It really isn't that hard to understand, is it?

St. Augustine taught the people of Hippo: "Cantare amantis est." Singing is characteristic of a lover. If the supreme love is, as we believe, between Christ, the Bridegroom, and the Church, his Bride -- can any effort be spared to express this love in true beauty? Is any sacrifice too much?

We don't have to guess at the song. This tremendous Lover of ours tells us the song that he wants to hear from our lips and our hearts.

This is our Catholic faith. What more need be said? Let us begin!

The Missal of Benedict XVI

Courtesy of the blog, Summorum Pontificum and the "astute" observer on the Regina Caeli combox known as your humble Vox Cantor...

There is a very encouraging report making its way around the blogs. Rorate Caeli posted about it here and Fr. Z. here.

Here's the substance of the report:

BENEDICT CHANGES THE MASS - THE STUDY OF THE NEW LITURGY ASSIGNED TO THE CONGREGATION FOR WORSHIP

The rite of the Mass [Rorate: i.e. the Mass of Paul VI] could change. According to some indiscretions, Benedict XVI has charged the Congregation for Divine Worship to study some modifications in the liturgy. In particular, the Pope is said to have the intention to restore Latin for the formula for the Eucharistic consecration within the Mass in the "vernacular language", i.e. the one celebrated in the different national languages. The same could happen to the formulae of Baptism, Confirmation, Confession and of the other sacraments. In addition, the exchange of peace among the faithful during the Mass, which today takes place prior to the distribution of the Eucharist, could be anticipated (as in the Ambrosian rite) to the offertory so as not to disturb the recollection that precedes Communion.

These would be changes which would be added to the changes in the liturgy and regarding sacred vestments which the Pope, together with his Master of Ceremonies, Monsignor Guido Marini, has made in recent months, to recover ancient traditions: the restoration of the crucifix at the center of the altar, the distribution of Communion to the faithful in the mouth while kneeling, the recovery of the pastoral staff of Pius IX (the ferula), the changing of the style of pallium (the strip of white wool with red crosses worn by the Pope), the restoration of the papal throne used in the Consistory and the celebration of Mass with the back to the assembly, as happened in January in the Sistine Chapel.

A poster on the thread at Rorate Caeli made an astute observation:

I recall a video on You Tube by Bishop Bernard Fellay of the SSPX. It was from May of 2007 from their chapel in Oregon; he was giving a conference. At the time, he was not too confident that there would even be the motu proprio which came, thanks be to God, not long thereafter.

However, in this lecture he said, if I can paraphrase, “about a year ago spring 2006) I was made aware that a high-level panel was in secret, working on a new Missal for the Novus Ordo to repair the damage and make it more Catholic."

Essentially, it involved fewer options, though one option would be using the “Offertory” from the 1962 Missal in the vernacular in the Novus Ordo and the
suppression of all Eucharistic Prayers except EPI, the Roman Canon, and EPIII.

The three year lectionary would remain.

If this were to happen, it would make sense and it would coincide with the new Vox Clara Commission translation including the “pro multis.”

Could this then be true?

Could we also be on the verge of the elimination of the indult for Communion in the hand and a strong push or even mandatory ad orientem celebration?

If the above happens, would that not be a “Novus Ordo” that the SSPX, while not required to celebrate, could accept without theological reservation?

Certainly worth hoping and praying for.

Pope Benedict to only give Communion to kneelers--Marini

VATICAN CITY (AP) - A papal aide says Pope Benedict XVI intends to return to the old way of distributing Communion at Masses.

Benedict's master of liturgical ceremonies said in an interview Wednesday in the Vatican newspaper L'Osservatore Romano that the pontiff will place the Communion host in the mouths of the faithful who kneel before him.

That's how Roman Catholics received Communion in the years before the modernizing reforms of the Second Vatican Council in the 1960s. The reforms made it possible for faithful to take the host in their hands while standing.

Benedict gave Communion to kneeling faithful during his trip this month to southern Italy.

The aide, Monsignor Guido Marini, says that distributing Communion the old way helps faithful be devout.

Toronto Archbishop Thomas C. Collins celebrates Mass in Latin "ad orientem"

To the musical perfection of Giovanni Pierluigi Palestrina's Missa Veni Sponsa Christi and William Byrd's Confirma Hoc, Deus; Toronto Archbishop Thomas Christopher Collins today ordained the Reverend Brother Michael Eades to the Diaconate.

Reverend Brother Eades is a new Deacon of the Oratory of St. Philip Neri in Toronto.

Archbishop Collins celebrated the Holy Sacrifice of the Mass according to the Ordinary Form of the Roman Rite (1970/2000 Roman Missal) in Latin and facing "ad orientem"--to the east.

The significance of this cannot be underestimated.

"Ad orientem" has been mistakenly been referred to as the priest saying Mass with his "back to the people." This posture is the norm in the Traditional Latin Mass or the Extraordinary Form of the Roman Rite as referred to in Pope Benedict's motu proprio, Summorum Pontificum. However, what is little understood by the catholic-laity and many priests is that the Novus Ordo or Ordinary Form of the Roman Rite can and should be celebrated in this posture. In two places in the rubrics of the Mass the priest is instructed to "turn" to the people presuming, therefore, that he is not already facing them!

Archbishop Collins was an inspiration this morning leading the congregation "on a pilgrimage" with his "face before God." He spoke in his homily of the need for all us to evangelise while linking that with the day's scripture readings and what is now a particular charism imparted by the Holy Spirit through His Grace upon Reverend Brother Eades as he is now able to proclaim the Gospel at Mass.

Founded by Father Jonathan Robinson, C.O. the Fathers of the Toronto Oratory serve two parishes, Holy Family where the Oratory is located and St. Vincent de Paul, the neigbouring parish. Saint Philip's Seminary is an apostolate of the Oratory. It is affiliated with the Pontifical University of the Lateran and has been authorised to grand degrees by the Province of Ontario. It accepts students for the priesthood who are sponsored by their diocese or by their religious order.

May God abundantly bless Archbishop Collins as he shepherd's this most difficult archdiocese.

May God abundantly bless Father Jonathan Robinson and all the Fathers and Brothers of the Oratory for their work and service to His people in Toronto.

May God abundantly bless Reverend Brother Michael Eades as he continues along the journey of the call of Our LORD to His holy priesthood.

This morning, for the first time in my life I kissed a Bishop's ring.

It was the first time in my life that I actually wanted to!

Special thanks to Greg Schilhab for the Copyright photos.
You can visit and see his wonderful work at:

www.gregschilhab.com

Our Lady of America, Pray for Us

A fascinating and little known but growing awareness of Sister Mary Ephrem (Mildred Neuzil) 1916-2000 and her visions of the Blessed Virgin under the title of Our Lady of America approved by her spiritual director, the late Archbishop Paul Francis Liebold.

Could we consider for a moment what would happen if the American Bishops erected the statue shown below in the National Shrine of the Immaculate Conception in Washington and the consecrated America to the Immaculate Heart of Mary.

From the incredible and powerful history and testimony at the official website.

A movement of great consequence has commenced for a definite response by the United States Catholic Bishops in response to private revelations which long ago received official Church recognition as having occurred in the United States. The revelations included apparitions of Our Lord and St. Joseph as well as St. Gabriel and St. Michael, as well as apparitions of The Blessed Virgin Mary as "Our Lady of America" to Sister Mary Ephrem (Mildred Neuzil), of the Precious Blood Sisters (1933-1979) who was later a Contemplative of the Indwelling Trinity (1979 - until death) . Sister Mary Ephrem, deceased on January 10th, 2000, said she was asked by The Blessed Virgin Mary to draw a picture according to the vision of Our Lady of America and have a statue constructed accordingly and placed after a solemn procession into the National Shrine of the Immaculate Conception, in Washington, D.C.. The Blessed Virgin Mary wishes to be honored in the National Shrine of the Immaculate Conception at Washington D.C. as Our Lady of America. Our Lady says that if this is done, the United States of America would turn back toward morality and the shrine would become a place of "wonders."

Prayer to Our Lady of America, Patroness of our Land Written at the behest of Our Lady, October 5, 1956 by Sister Mary Ephrem

Oh Immaculate Mother, Queen of our country, open our hearts, our homes, and our land to the coming of Jesus, your Divine Son. With Him, reign over us, O heavenly Lady, so pure and so bright with the radiance of Gods light shining in and about you. Be our leader against the powers of evil set upon wresting the world of souls, redeemed at such a great cost by the sufferings of your Son and of yourself, in union with Him, from that same Savior, Who loves us with infinite charity.

We gather about you, O chaste and holy Mother, Virgin Immaculate, Patroness of our beloved Land, determined to fight under your banner of holy purity against the wickedness that would make all the world an abyss of evil, without God and without your loving maternal care.

We consecrate our hearts, our homes, our Land to your Most Pure Heart, O great Queen, that the kingdom of your Son, our Redeemer and our God, may be firmly established in us.

We ask no special sign of you, sweet Mother, for we believe in your great love for us, and we place in you our entire confidence. We promise to honor you by faith, love, and the purity of our lives according to your desire.

Reign over us, then, O Virgin Immaculate, with your Son Jesus Christ. May His Divine Heart and your most chaste Heart be ever enthroned and glorified among us. Use us, your children of America, as your instruments of peace among men and nations. Work your miracle of grace in us, so that we may be a glory to the Blessed Trinity, Who created, redeemed, and sanctifies us.

May your valiant spouse, St. Joseph, with the holy Angels and Saints, assist you and us in "renewing the face of the earth." Then when our work is over, come, Holy Immaculate Mother, and as our Victorious Queen, lead us to the eternal kingdom, where your Son reigns forever as King.

Amen
(200 days)

Nihil Obstat: Daniel Pilarczyk, S.T.D.
Imprimatur: +Paul F. Leibold, V.G.
Cincinnati, Jan. 25, 1963

Corpus Christi in Rome: Communion Kneeling and on the Tongue!

Reprinted here from New Catholic at Rorate Caeli from Pope Benedict's homily today:

Adoring the God of Jesus Christ, made bread, broken for love, is the most valid and radical remedy against the idolatries of yesterday and of today. Kneeling in front of the Eucharist is a profession of freedom: who bends to Jesus cannot and must not prostrate before any earthly power, as strong as it may be. We, Christians, kneel only before God, before the Most Holy Sacrament, because we know and believe that in it is present the one true God, who has created the world and has so loved the world to give his only begotten Son.

We prostrate before a God who first inclined himself toward man, as Good Samaritan, to rescue him and give him life, and who knelt before us to cleanse our filthy feet. Adoring the Body of Christ means believing that there, in that piece of Bread, there is truly Christ, who gives true meaning to life, to the immense universe as well as to the smallest creature, to the entire human history as well as to the briefest existence. The adoration is a prayer which prolongs Eucharistic celebration and communion, and in which the soul continues to nourish itself: it is nourished with love, with truth, with peace; it nourished itself with hope, because the One before whom we prostrate does neither judge us, nor humiliates us, but transforms us and makes us free.

Benedict XVI
Homily (Most Holy Body of Christ)
May 22, 2008

Reprinted here from Father Z at What Does The Prayer Really Say:

During the Holy Father’s Corpus Christi Mass, the Holy Father gave Communion only to people kneeling at a kneeler set up before him. This is a very interesting development. The Holy Father has been trying to provoke conversation and a rethinking of many practices, not very good innovations, that have become more or less standard. You can see the kneeler set out.

And the people knelt and received on the tongue. I am sure they were instructed to.

I watched and rewatched the coverage and did not spot anyone receiving in another way from the Holy Father. In so many places it is simply accepted that Mass must be celebrated "facing the people", versus populum, instead of "facing God", ad orientem. So the Holy Father celebrated Holy Mass in the Sistine Chapel, when he was also going to do something very much in his role as Bishop of Rome, when he baptized. He got the conversation going.

i

Now, in another moment when he is very much Bishop of his diocese, for this great City celebration of the Eucharist, he adminsters Holy Communion on the tongue at a kneeler.

i

Surely this will start another conversation.

p

Remember that just the other day the newspaper of the Diocese of Toronto attacked Benedict’s reforms as "backward steps" and the mere suggestion that Communion in the hand wasn’t wonderful.

p

Remember that His Holiness’s Secretary in the Cong. for Divine Worship, Archbp. Malcolm Ranjith, wrote a preface to a book, Dominus Est: riflessioni di un vescovo dell’Asia Centrale sulla Santa Comunione, printed by the Vatican press which argues for a return to Communion kneeling and on the tongue.

d

The book is by Bishop Athanasius Schneider of Karaganda, Kazakhstan and it will eventually be in English, I am sure. In the Vatican’s newspaper, Bp. Schneider asked "Wouldn’t it correspond better to the deepest reality and truth about the consecrated bread if even today the faithful would kneel on the ground to receive it, opening their mouths like the prophet receiving the word of God and allowing themselves to be nourished like a child?"

d

It may be that at the next Mass Pope Benedict will do the same. Maybe he won’t.

But people are now going to be talking.

p

Piece by piece, he is challenging assumptions.

p

Brick by brick he is rebuilding what was devastated.

p

His Marshall Plan for the Church is very much underway.

• • • • • •

Clarity from Archbishop Prendergast, S.J.

Nearly spilling my coffee on the laptop keyboard this morning when seeing this, I reprint here from LifeSite for your edification...

Archbishop: For the Clergy, Obedience to Church "Requires Preaching About the Moral Evil of Contraception"

By John-Henry Westen

BARRYS BAY, May 13, 2008 (LifeSiteNews.com) - The Archbishop of the Canadian capital city of Ottawa addressed the convocation of Our Lady Seat of Wisdom Academy in Barrys Bay Ontario last week, leaving attendees awestruck. The speech focused on Pope Paul VI's encyclical Humanae Vitae. Faithful Catholics leaving the event told LifeSiteNews.com "I've been waiting 35 years to hear that from a Canadian bishop."

Archbishop Terrence Prendergast described for the graduates and their families the tumultuous times of the 60's when Humanae Vitae was published (July 25, 1968). He recalled that many expected a "green light" on contraception from the Vatican and were "thunderstruck" when the encyclical was published.

"In the midst of the chaos caused by the sexual revolution and the arrival of the birth control pill, many Catholics felt unsure of the Church's position on artificial contraception," said Archbishop Prendergast. "The Church responded to this urgent need for clear teaching and sound pastoral guidance when Pope Paul VI released his encyclical, Humanae Vitae (Of Human Life) in 1968."

"We celebrate this year the 40th anniversary of that prophetic document," said Prendergast. "Time has shown it to be a gift from Christ to men and women everywhere. The late Edouard Cardinal Gagnon, former President of the Pontifical Council for the Family and one of Canada's great churchmen, called Humanae Vitae 'one of the most important documents in the history of the Church.'"

He explained: "The encyclical gives the Church a deeper understanding into the beauty of married love and responsible parenthood. It offers a clearer understanding of the harm of contraception and the great value of Natural Family Planning (NFP). Further, it challenges married couples, healthcare professionals and clergy to live and teach these profound truths about human sexuality and dignity."

Archbishop Prendergast's approach to the matter was refreshing and new, while he did not shy away from the fact that Catholics must obey Christ on the matter, he pointed out that embracing the teaching had tremendous benefits. "Should Catholics embrace this teaching just because the Church tells them they must? While obedience is a necessary virtue, the benefits of learning and living Humanae Vitae should convince couples of its wisdom," he said. One of the many blessings he listed as coming from couples embracing the teaching was, "Having happier children within stronger families."

Moreover, he said that obedience to Humanae Vitae's teaching fell not only on married couples but also the clergy. "For the clergy," he said, "this same obedience and submission of will and intellect requires preaching about the moral evil of contraception and how it violates God's plan for marriage, human happiness, and the dignity each person."

See related coverage:
Exclusive Interview: Ottawa Archbishop Explains Why Pro-Abortion Politicians are Denied Communion
http://www.lifesitenews.com/ldn/2008/mar/08031411.html

View Story on LifeSiteNews.com

I'm speechless I say...speechless!

---

Getting Jesus off the floor - one person at a time and it begins with you!

An update of an old post of April 28, 2008

After work today, I attended St. Michael's Cathedral in Toronto for the late afternoon Holy Sacrifice of the Mass. I arrived early and was able to pray the Rosary during the exposition and adoration which occurs daily at the Cathedral from after the lunch hour Mass until the end of the day. This daily exposition and adoration has been going on for as far as I can remember. It is probably what has kept this wretched City from sinking even further into the abyss.

The Cathedral in Toronto is indeed a wonderful example of Gothic revival. Oh, I could make a few improvements such as restoring the High Altar and a Communion Rail; but other than that it is quite stunning. Its windows must be amongst the most beautiful in Canada. Through the St. Michael's Choir School they have kept alive at every Sunday and Holy Day liturgy, Gregorian chant and the sacred choral music of the Church's patrimony.

You probably think a "but" is coming; well gentle people, it is.

After I received the Eucharist (on the tongue) I had no sooner closed my mouth and the woman who preceded me let out a little gasp; there He lay dropped on the carpet, 5 cm from my right foot and my steel-toed construction boot. She dropped Him, she dropped Him from her hand and He bounced off the toe of that boot.

How is this possible that she dropped Him from her hand? I mean, did she just let go!

Everyone stopped, including me. I stood perfectly still with Our LORD lying there beside my foot. Father bent down slowly and picked Him up and held Him in his hand against the ciborium

If that were not enough, a few moments later as I was kneeling on the right aisle the last communicant approached. She took the Host and started to walk away without consuming. I put up my hands to gain Father's attention and was prepared to stop her (after all, I am a Knight of Columbus) if he could not. Fortunately, she got the message and consumed Our LORD. Perhaps, she was just lazy or sloppy, perhaps she meant no sacrilege.

Blessed Mother Teresa of Calcutta often opined that this change (an indult which is optional for the local Bishop to accept and can be removed by the Pope) was the worst problem in the world today; "Wherever I go in the whole world, the thing that makes me the saddest is watching people receive Communion in the hand."

If you are in your mid to late 50's, you will have had a similar experience to myself. When I celebrated my First Communion I was on my knees at the communion rail. Together, with my other classmates we held a white linen cloth which was hung over the rail by the altar boys and which we held up under our chins. An altar boy accompanied the priest holding a brass plate called a paten and placed it under our chins. The priest approached and held up the Holy Eucharist and with it made the Sign of the Cross whilst saying; "Corpus Domini nostri Jesu Christi custodiat animam meam in vitam aeternam. Amen" which translates; May the Body of Our Lord Jesus Christ bring you to eternal life. Amen.

A few years later I was told that I was "lucky" because I was part of the first class of altar boys that did not need to learn Latin. By this time, and in the new church building, there was no communion rail and nobody knelt any more for Holy Communion. People lined up and approached the priest in a similar fashion to what they did at McDonald's or now, Tim Hortons. We altar boys still held the paten and people received the Eucharist on their tongues. When the last person had communicated the altar boys would carefully carry their patens horizontally to the Altar and assist the priest with the ablution. I can clearly remember seeing little pepper sized particles of the Eucharist on the paten which the priest wiped off with his fingers into the chalice after which I rinsed his fingers over the chalice and he would consume the remains.

I don't need to describe how Our Blessed LORD is received today. So instead, let me pose a few questions:

Do you wash your hands before receiving his body?

Do you "make a throne with your left and receive Him in your right" and then bring your hands to your mouth to feed yourself? Or, do you take Him with your fingers and pop Him into your mouth like a cracker or a potato chip?

Do you purify your hands afterwards as was the actual practice in those days prior to the ninth century when the few laity that actually did receive the Eucharist received in their hands?

Have you ever noticed any particles left on your hands?

Do you think any particles would have fallen to the floor to be tramped under afoot, or mopped up and poured down a municipal drain or vacuumed up from the ubiquitous carpet?

Do you think someone did not consume the Sacred Species but instead stole Him so as to dishonour and defame Him in a black satanic ritual?

Did you ever find Him in a hymn book or under a pew or lying on the asphalt in the parking lot?

Something to think about isn't it?

There is an abbreviated Latin saying in the Church, Lex orendi, lex credendi. That is to say, the law of prayer becomes the law of belief. We are sensory beings and how we worship, how we pray, what we see and smell and hear affects how we think, how we believe and what we believe.

Receiving Holy Communion in the hand was an abuse that began in Holland and spread to Belgium and then to England before crossing the Atlantic. It was the late 1960's and it was wrong. Pope Paul VI, at worst, an ineffectual shepherd, was either incapable or unwilling to stop what was considered to be an abuse and abomination. He condemned it, regretted it and then with absurdity, legalised it!

Just because we can does not mean that we should.

Throughout history, it was often the laity, or one nun as in St Catherine of Sienna or a holy priest as with St. Philip Neri with the gifts of the Holy Spirit who helped to rescue the church from its corruption. Who says that it cannot be you and me, one person at a time. You can fix the problem, it really is very simple and you can begin the next time you attend the Holy Sacrifice of the Mass.

You can join Pope Benedict's plan which is becoming clearer.

I just didn't think it would be lead from Kazakhstan.

This situation today is a perfect time to send you to read here about the Archbishop of Lima in Peru. He has just banned Communion-in-the-Hand!

Here is a podcast by the ubiquitous Father Z on the subject.

Here is a lengthy and necessary read by Jude A. Huntz which appeared in the March 1997 issue of Homiletic and Pastoral Review.

This was just posted by Fr. Thomas Kocik on the New Liturgical Movement.

Be sure to read this essay by the Most Reverend Athanasius Schneider, Auxilary Bishop of Karaganda in Kazakhstan.

The Clarity of Benedict

Moving on from the mass mess of this morning...

Pope Benedict addressed Catholic educators and said;

...any appeal to the principle of academic freedom in order to justify positions that contradict the faith and the teaching of the Church would obstruct or even betray the university's identity and mission; a mission at the heart of the Church's munus docendi and not somehow autonomous or independent of it.

Later, he addressed representatives of other faiths Judaism, Mohammedism, Jainists, Buddhists, Hindus but no Sikh's because of their kirpans; nor were there Christian ecclesiastical communities. To them he said;

Confronted with these deeper questions concerning the origin and destiny of mankind, Christianity proposes Jesus of Nazareth. He, we believe, is the eternal Logos who became flesh in order to reconcile man to God and reveal the underlying reason of all things. It is he whom we bring to the forum of inter-religious dialogue. The ardent desire to follow in his footsteps spurs Christians to open their minds and hearts in dialogue.

Well, he told them...

Archbishop Paulos Faraj Rahho, Requiescat in Pace

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Mosul (AsiaNews) - The Chaldean archbishop of Mosul is dead.

Archbishop Faraj Rahho was kidnapped last February 29 after the Stations of the Cross. His kidnappers gave word of his death, indicating to the mediators where they could recover the body of the 67-year-old prelate. "It is a heavy Cross for our Church, ahead of Easter", the Bishop Rabban of Arbil tells AsiaNews in response to the news. Leaders of the Chaldean Church, including Bishop Shlemon Warduni, brought the body to the hospital in Mosul to ascertain the causes, still unknown, of the archbishop's death. The funeral will be held tomorrow in the nearby city of Karamles. Archbishop Rahho will be buried near Fr Ragheed, his priest and secretary killed by a terrorist brigade on June 3, 2007, while leaving the church after celebrating Mass.

The archbishop had been very sick. He had suffered a heart attack a few years ago, and since then he had needed to take medication every day. The difficult negotiations for his release carried forward over the past 14 days of his kidnapping had immediately raised concern because of the total absence of direct contact with the hostage. The conditions posed by the kidnappers - sources in Mosul tell AsiaNews - in addition to an outrageous ransom on the order of millions of dollars, had also included the provision of weapons and the liberation of Arab prisoners held in Kurdish prisons.

The news of Archbishop Rahho's death "profoundly wounds and saddens" the pope, says the director of the Vatican press office, Fr Federico Lombardi. Benedict XVI hopes that "this tragic event may renew once again and with greater force the efforts of all, and in particular of the international community, for the pacification of this greatly tormented country". Three times in recent days, the pope had launched an appeal for the liberation of the bishop. Numerous Muslim leaders had also spoken out for the release of the archbishop, both Sunnis and Shiites, in Iraq, Lebanon, and Jordan, and also condemned the action as "contrary to Islam".

Kyrie eleison, Christe eleision, Kyrie eleison.

The first video below is of the Archbishop's funeral and the second is the funeral of Father Ragheed Ghanni, murdered last year at the same church in Mosul, Holy Spirit. Father Ghanni wasthe Archbishop's secretary. The singing on the video is a hymn to Our Most Blessed Mother and the Mother of Christ, the Theotokos, the God-bearer and Mother of God; it is sung by the same Father Ghanni. Archbishop Rahho can be seen celebrating the funeral rite. The people of Iraq have sufferred much. The Catholics in Iraq of the Chaldean Rite are the oldest indigenous Christian community in the world. They suffer along with the Catholics in Palestine at the hands of the Islamo-Fascists. Where has the outcry been in the west about this abhorrent event? Why has it not been promulgated in the secular media?

When will we all learn?

How long, O LORD?

Tarry not LORD Jesus Christ.

Salvator Mundi, come and rescue your people!

At this time let us turn to God to pray for an end to the suffering of our Catholic brethren. May we also learn by their own faithful suffering how to bear the tribulation that will soon come our way.

Let us pray that these two new martyrs will intercede for us to the Father.

Ottawa Archbishop Terrence Prendergast, S.J. celebrates first Missa Usus Antiquior!

Twenty years ago I lived in Ottawa. I was a young turk on Parliament Hill working for a dynamic Cabinet Minister, traveling the country and close to the levers of power. It was there that my long and continuing journey away from the “cafeteria” began. I was thirty and had not been to the Sacrament of Confession for the second half of my life at all. Well, those “Oratorians” changed that! One Thursday afternoon, feeling down I found myself not far from my Lowertown apartment walking into an old beat up church named St. Brigid's.

I met a man in a cassock and biretta who had just finished singing what I later learned to be Vespers. That night, I attended my first choir practice. The Religious Brother is now a priest in Vancouver and his name is Father Lawrence Donnelly. It is to Father Lawrence that I owe my thanks because he first taught me to sing Gregorian Chant. The next Sunday I met the four priests. Fathers Ashley, Parsons, Teeporten and the late Father Neilson, may he rest in peace. He was probably forced into an early grave at a difficult time for a group of serious Catholic priests trying to start an Oratory of St. Philip Neri in a place where they were not wanted.

During the battle, the then Archbishop of Ottawa, the late Joseph Aurele Plourde accused me and others like me of "suffering from nostalgia neurosis!" Yet, I was just 30 and it was the Novus Ordo liturgy I could barely remember and knew little of the Usus Antiquior and hey, we just wanted to sing Gregorian Chant and Palestrina!

It did not seem likely then that twenty years later (it was only that long then from the destruction of the liturgy) the Archbishop of Ottawa would publicly celebrate a Traditional Latin Tridentine Mass according to the Roman Missal of 1962. But then, not likely to us...but with God...

Deo Gratias!

By Deborah Guyapong
Canadian Catholic News

Ottawa Archbishop Terrence Prendergast celebrated the traditional Latin Mass for his first time during a visit to St. Clement's, a parish that has had a special waiver or indult from the Vatican to celebrate the Tridentine Rite since 1988. (Of course there is no longer an "indult" but it is the right of every priest according to the Motu Proprio Summorum Pontificum to celebrate the usus antiquior. Further, there has been a Tridentine Mass in Ottawa at St. Clements--though at a different location and pre-FSSP since the early 1970's thanks to the then French Ambassador to Canada and the saintly Father Mole.--Vox)

"I had never celebrated the 1962 Mass as I had been ordained in 1972 and we were in a new liturgical era then," Prendergast said in an email interview. As a former teacher of Latin and Greek, he did not need help with the language, but he did need assistance with the rubrics of the Mass, such as the prescribed order for the incensing. On the Thursday preceding his Jan. 12-13 visit, Prendergast did a reconnaissance mission to examine the layout of the church.

"The priests reassured me that they and the servers would make sure it all went well," he said. "I think it did."

"Before my arrival the fathers loaned me the Latin ritual books to brush up on my rubrics for this beautiful and reverent liturgy," Prendergast said.

"Even though it was his first time celebrating the traditional Mass, we in the congregation could not have known it from watching and listening," said parishioner Desideria Desjardins Caron. "We were all delighted that he came to St. Clement''s and that he wanted not just to visit us, but to celebrate Mass as well."

As comfortable with modern praise songs accompanied by electric guitars as he is with more traditional forms of worship, Prendergast has encouraged the use of some Latin in familiar prayers and hymns in response to the pope's apostolic exhortation last spring to bring back more reverence to the celebration of the liturgy, including the use of Gregorian Chant.

Archbishop Prendergast is the Canadian Bishops' representative on the Vox Cantor...er, I mean, Vox Clara Commission overseeing the re-translation from the trite, banal and theologically compromised ICEL translation of the 1970 Roman Missal.

Next?

The Organ and Hymn Singing

A very erudite piece on the accompaniment of an organ for hymn playing and it would follow for the Ordinary of the Mass when sung by a congregation from the New Liturgical Movement...a few organists might want to re-acquaint themselves with this...unless of course, "the people are not supposed to sing!"

A Short Primer on Hymn Playing
posted by Michael E. Lawrence

Hymn playing is considered by many to be one of the most necessary skills for the church organist. Yet, as I pop in to parish after parish, it becomes apparent that many organists have not been properly trained in this art. Like every other musical subject, there is a great diversity of opinion on this. It goes without saying that my own opinion will color what I have to say here; nevertheless, I hope that this piece proves helpful to those who might be looking for fundamental advice on hymn playing.

So without further delay, here are some areas on which an improving organist should concentrate:

1. Preparation

As with all music, it helps to break a hymn apart when beginning the learning process. Separate the hands and the feet. Learn the right hand, then the left, then the pedal alone. Then combine the left hand with the pedal. (When I was a beginner I found this to be the most crucial step.) Then combine the right hand with the pedal. After you've done all that, put everything together at a slow tempo.

2. Articulation

It is important in the process of preparation to incorporate the articulation that is going to be used. The various voices will not always receive the same articulation at the same time. For instance, repeated notes in the lower voices are most often tied together. Not so for the melody, however, in which repeated notes should each be re-articulated. An alternative method to use, when applicable, is to repeat not only the melodic notes but also the notes in the tenor, while tying the alto and bass notes.

Another aspect of articulation is the treatment of the ends and beginnings of phrases. One can of course lift all voices, but often this has an undesirable, abrupt sound even in some lively acoustic spaces. Often a more becoming result is gotten from lifting only the soprano and tenor voices, or even lifting only the soprano voice. Other combinations are possible, too. Experiment to see what works with the available instrument in the acoustical space.

3. Phrasing

This is a real flash point for many when it comes to the singing of hymns. I've worked with singers who insist on breathing at every comma. I suppose we need only ask the question: Do we breathe, pause, hiccup at every comma when we speak? Generally it seems to me to be a good idea to breathe in large phrases. It usually works to follow the musical phraseology, though there will be occasional exceptions. One important question to ask if you're tempted to do some kind of unusual phrasing is: Will the congregation ever figure out what I'm trying to do?

One way mid-phrase commas might sometimes be treated is with a slight lift, perhaps lifting only the soprano.

4. Tempo

It is important when playing hymns to establish a firm tempo. It's also important not to be martial about it. Listen to the way people sing when they sing spontaneously. Yes, they drag, and the pitch sags, but besides that, listen to how they treat ends and beginnings of phrases. Take this into account in your playing. The organ is not a metronome. This does not mean that you let the congregation direct you. Just keep in mind that it's okay to push and pull the tempo a bit in an organic fashion.

The selection of overall tempo depends on many things. More live acoustics often demand somewhat broader tempi. The style in which the organ is built might suggest one tempo as being more appropriate than another. A thinner musical texture will allow for quicker tempi; a thicker one, particularly one with many chord changes (fast harmonic rhythm), will require a broader tempo. Finally, factors such as weather and the age of the congregation have a role to play in all this as well. Dreary weather, or a dropping barometer in general, may require quicker tempi, as will an older congregation, which does not have the lung capacity of a younger congregation. Smaller congregations tend to do better with quicker tempi, as well.

5. Registration

When registering the organ for hymn playing, it is important to remember that the organ, if it is used for hymn singing, leads the hymn singing. It does not accompany the congregation or the cantor. It leads them all. Consequently, whatever registration is used must be sufficient for this task. (Most Catholic organists are too timid when it comes to this.) Generally this will include foundation stops (8' principals, flutes, and strings that are not celestes) and at least some upper work (4', 2', mixtures) on at least one manual coupled to the pedal. There are very few organs whose scaling allows for the omission of upper work on hymn playing.

Sometimes it will be necessary or desirable to solo out the melody on a separate manual. Any number of possibilities come into play here. One to keep in mind is the use of the separable cornet (8' principal or flute, 4' principal or flute, 2 2/3', 2', 1 3/5') for the melody. If you're lucky enough to have one of those wonderful Romantic organs with a singing 8' Diapason, these often work well as solo stops.

Experiment to see what works on your instrument. Just avoid one thing: NEVER, never, never use the celestes or tremolos. Tremolos create a vibrato effect on the organ, and celeste stops are deliberately tuned slightly sharp to created a similar undulating effect in the sound. These are not conducive to finding/keeping the pitch. It's also inconsistent with the needed texture for hymns.

6. Introductions

Again, there are a number of possible approaches. For hymns that are not familiar, one might wish to play a whole verse as an introduction. It's also okay to do it this way just because you want to. For more familiar hymns, the first line might suffice, or the first and last lines together. On some longer tunes, such as Wie schoen leuchtet der Morgenstern, it might be best to play straight through the verse but to skip over the repeated material. This allows for a thorough introduction that is not at the same time unduly long.

Be sure that the tempo in the introduction is the same as the tempo at which you intend to sing. Once you start, there's no turning back. Also, avoid what American football fans might call the "no-huddle" introduction: banging on five or six notes then plowing into the piece. Omitting the introduction would be better than that.

7. Remember: This is music

Keep in mind that when we're singing hymns, we're singing music. These are not pedal exercises in the Ritchie-Stauffer organ technique book. So don't be afraid to play beautifully. Learning the proper technique is important, but when that has been done, don't forget to ask yourself, "What will make this hymn beautiful?"

It's also important to note that, while culturally expected in many places, the organ is not necessary for hymn singing. There is plenty to justify the existence of the organ in the church besides hymns. Sometime, you may wish to try a hymn, or at least one verse, without the organ. The results may surprise you.

Posted by Michael E. Lawrence on 2.1.08 Comments (16) | Trackback

More Blunt Talk regarding Summorum Pontificum

Once again Archbishop Ranjith has been blunt about those who have put roadblocks in the way of Pope Benedict's Moto Proprio Summorum Pontificum. Posts and excellent commentary can be found on Rorate Caeli, Father Z and the New Liturgical Movement.

A few weeks ago Arcbbishop Ranjith speaking in Holland referred to this as the work of Satan. Expectation is ripe that we are not long from some kind of command from the Pontifical Commission Ecclesia Dei which has the Pope's authority to act competently in this matter.

Pope: those who teach the faith cannot behave like a clown playing a part

Vatican City (AsiaNews) – Those who teach the faith “cannot run the risk of appearing like a type of clown who is playing a part"

More good signs from Rome

Many of you are no doubt familiar with Sandro Magister's coverage of all good things Vaticano and may indeed have already read his latest.

For those of us interested in liturgy, Gregorian chant and the Traditional Latin Mass as well as the ongoing Reform of the Reform this is all important news.

A New Musical Season Opens at the Vatican – And Here's the Program

Pope Ratzinger seems to be stepping up the tempo. The curia will have a new office with authority in the field of sacred music. And the choir of the Sistine Chapel is getting a new director

by Sandro Magister

Read it here.

Bishops and the Devil!

Courtesy of Father Z!

“The motu proprio Summorum Pontificum on the Latin Liturgy of July 7^th 2007 is the fruit of a deep reflection by our Pope on the mission of the Church. It is not up to us, who wear ecclesiastical purple and red, to draw this into question, to be disobedient and make the motu proprio void by our own little, tittle rules. Even not if they were made by a bishops conference. Even bishops do not have this right. What the Holy Fathers says, has to be obeyed in the Church. If we do not follow this principle, we will allow ourselves to be used as instruments of the devil, and nobody else. This will lead to discord in the Church, and slows down her mission. We do not have the time to waste on this. Else we behave like emperor Nero, fiddling on his violin while Rome was burning. The churches are emptying, there are no vocations, the seminaries are empty. Priests become older and older, and young priests are scarce.”...His Excellency Most Reverend Malcolm Ranjith, Secretary of the Congregation for Divine Worship and the Sacraments.

Hear about the Archbishop and more here!

Here you can find out what Bishop Trautman thinks... (assuming he does of course)

Now these are Singing Nuns! Another reason to thank Mother Angelica; God love you, Mother!

Irish beggars and Hindoos!

I guess George Brown must have really hated it when the Lebanese arrived in the "Belfast of North America."

Know your history!

Since I would not encourage you to give one penny to buy a copy of the left-liberal rag known as the Toronto Star...

Lynda Hurst
Feature writer

"... Irish beggars are to be met everywhere, and they are as ignorant and vicious as they are poor. They are lazy, improvident and unthankful; they fill our poorhouses and our prisons, and are as brutish in their superstition as Hindoos."

– Newspaper editor George Brown

Conservative Leader John Tory's provocative campaign call for public funding for all faith-based schools, or for none, has many Ontarians wondering how Roman Catholics came to have a separate system in the first place.

When and why did it happen?

Some may think the "right and privilege" began with the 1867 Constitution Act. But, in fact, separate schools pre-date Canada's Confederation. And they were neither a right nor a privilege, but a reflection of reality.

That reality was a grim one if you were Catholic in the Ontario of the 19th century, especially in York, as Toronto was then called.

Known as the "Belfast of North America," the city was populated mainly by Northern Irish and Scottish Protestants, who were appalled by the arrival of thousands of Irish Catholics forced out of Southern Ireland during the Great Famine of 1845 to 1849.

The quote at the beginning of the article, from the Globe newspaper, was typical of the unrelenting bigotry against the impoverished "Papist" immigrants, their large families and peasant ways, their "Mick superstitions" and, perhaps worst of all, lack of loyalty to the British Crown.

In 1844, Egerton Ryerson, an English-born Methodist, became chief superintendent of schools for Upper Canada (Ontario), charged with setting up a system of "common" or public schools. By public, read Protestant. A few Catholic schools run by the church and paid for by the community would be allowed on the side.

Ryerson promised that a public system would prevent a "pestilence of social insubordination and disorder" being spread by the "untaught and idle pauper immigration."

More to the point, it would also assimilate the Catholic minority into the prevailing Protestant culture.

Ryerson's plan was to split that minority. Those in the common schools would gradually be absorbed, while others, once they saw the poor quality of the education in their schools, would abandon them for the public system.

"That was his hope," says Michael Power, author of A Promise Fulfilled, a history of Catholic education in Ontario. "But that didn't happen."

The Catholic minority became more determined than ever to have their own schools.

While the first Catholic bishop of Toronto more or less went along with Ryerson's idea, the next one, Bishop Armand de Charbonnel, who arrived in 1850, was infuriated by the situation. He denounced the public/Protestant system as an "insult" to Catholics and began a 10-year battle for the same kind of separate schools in Ontario that were provided for the Protestant minority in Quebec.

In 1841, the Act of Union had combined Ontario and Quebec into the United Province of Canada, with one legislative assembly. Half the members were French-speaking Catholics.

Due solely to their support, two acts were passed, in 1855 and 1863, creating the basis for today's separate system.

They gave Ontario's religious minority the right to direct their property taxes to the separate schools and guaranteed Catholic trustees the same powers as their public system counterparts.

"It was a fair political trade-off," says Power. "The Protestant minority was recognized in Quebec, then the Catholic minority should also be in Ontario. They were the realities of the time."

The intent was to lessen widespread religious intolerance, he says, not to provide Catholic privilege here or Protestant privilege in Quebec. The issue remained incendiary, however, with Toronto's press never tiring of their crusade against Catholic school funding.

Canada, meanwhile, was moving step-by-step toward dominion status. In 1866, at the last conference before Confederation the following year, delegates from Ontario, Quebec, Nova Scotia and New Brunswick met in London with British officials to draft the British North America Act (BNA).

A major bone of contention was education, with Catholic bishops lobbying for assurances that separate-school systems would be protected. Nova Scotia and New Brunswick opposed the idea, but a compromise was reached.

Section 93 of the BNA (subsequently known as the 1867 Constitution Act) would deal only with Ontario's and Quebec's religious minorities, and would be unrepealable. It gave them the constitutional right to separate school systems, though leaving it up to the provinces to work out the funding.

Quebec moved quickly, passing legislation in 1869 for corporate taxes to be divided between the public and separate systems, according to the number of children enrolled in each.

"Quebec was always generous to the religious minority," says Power. "There was no century of fuss in Quebec like in Ontario."

It was, indeed, a different story here. After Confederation, separate schools became a permanent feature of the educational landscape, but their funding would long remain a hugely contentious issue.

In 1936, Liberal Premier Mitch Hepburn, feeling disposed to do something, as he put it, for "those who eat fish on Friday," introduced a bill, similar to Quebec's, compelling corporations and public utilities to direct 40 per cent of their taxes to separate schools.

In a December by-election in East Hastings that year, anti-Catholic protests cost the Liberals a seat. The following year, Hepburn repealed the bill.

Only in 1964 did Catholic schools, at least up to Grade 10, become government-funded by then education minister Bill Davis. In 1984, when Davis was Premier, he controversially extended the funding to secondary schools.

Today, the Toronto Catholic District School Board alone has 168 elementary schools, 31 high schools and two combined primary and secondary schools.

With Canada's changing demographic face, a challenge was sooner or later inevitable. In 1996, a case before the Supreme Court argued that Catholic-only school funding contravened the 1982 Charter of Rights, which guarantees equal treatment for all, regardless of religion.

The court ruled against the application. It noted that the founders of the nation had used Section 93 of the 1867 Constitution act to make Confederation possible between two distinct groups, Protestants and Catholics.

Their specific rights were further underlined in Section 29 of the Charter, which states "nothing in this Charter abrogates...from any rights or privileges guaranteed by or under the Constitution of Canada in respect of denominational, separate or dissentient schools."

That section, the court said, ensured "the complete and continuous enjoyment, by the religious minorities, of such rights as were originally granted."

In 1999, the United Nations Human Rights Commission decreed that Ontario's separate school system is discriminatory and called for the issue to be addressed within 90 days. Conservative Premier Mike Harris refused.

And now the issue is back once again.

"People have to read history," says Michael Power, "to understand why Ontario's Catholic schools have had the right to exist since before Confederation."

As for Quebec: In 1998, it decided to end the religious distinctions, but maintained two secular systems based on language; a public French one, a separate English one.

Religion, after all, hasn't been Canada's only historical dispute. Just, it seems, the longest-lasting one.

Vox Cantor of Springfield!

Edouard Cardinal Gagnon, P.S.S.

+ + +

Montreal, Aug. 27, 2007 (CWNews.com) - Cardinal Edouard Gagnon, the former president of the Pontifical Council for the Family, died in Montreal on August 25 at the age of 89.

Edouard Cardinal Gagnon, P.S.S.

In paradisum deducant te Angeli; in tuo adventu suscipiant te martyres, et perducant te in civitatem sanctam Ierusalem. Chorus angelorum te suscipiat, et cum Lazaro quondam paupere æternam habeas requiem.

Vatican issues 'recognitio' of Canadian Lectionary

Finally, it seems, Rome and the Canadian Conference of Catholic Bishops have gotten past the impasse over the Canadian Lectionary. In 1992, the CCCB without approval of the Congregation for Divine Worship and the Discipline of the Sacraments issued a new lectionary for Canada. The CCCB holds the worldwide rights to the New Revised Standard Version Bible liturgical lectionary. This translation has removed all archaic language and was overly gender-neutral and incluslivist beyond what was reasonable. It appears now that the CCCB has finally listened to Rome. It's about time!

Backgrounder on Canadian Lectionary

The Congregation for Divine Worship and the Discipline of the Sacraments has recently issued a decree known as a recognitio to the Canadian Conference of Catholic Bishops (CCCB). This recognitio allows the Conference of Bishops to proceed with the publication of a revised Lectionary for Sundays and Solemnities. It also concludes a long journey that began almost two decades ago.

In 1989, when the supply of lectionaries (based on the Jerusalem Bible text) was exhausted, the English Sector Commission for Liturgy of the CCCB was called upon to make a recommendation for the future. It rapidly concluded that the same service could not be given to the Church of the next generation by simply reprinting the existing books. Biblical scholarship had made considerable progress in the intervening period, and a whole new generation of translations had appeared. These had made great strides in more faithfully interpreting the original texts to English-speaking congregations. This was an important factor, but the Commission was also very much concerned to have the best possible text for liturgical proclamation, recognizing that a text designed to be proclaimed and heard demanded different qualities from one designed for private reading.

The Commission also wanted to be faithful to the wish of the Second Vatican Council that it would be preferable to have a version of Sacred Scripture which all Christians could use in common. To do this would be in keeping with the opening paragraph of the Constitution on the Sacred Liturgy which saw as one of the principal goals of liturgical renewal “to nurture whatever can contribute to the unity of all who believe in Christ” (Vatican Council II, Sacrosanctum Concilium, no. 1).

With these criteria in mind (suitability for public proclamation, fidelity to the original Scriptural text, possibility of ecumenical use), the Commission recommended the adoption of the New Revised Standard Version (NRSV) of the Bible as the basis of the Canadian Lectionary. The Bishops of Canada voted in favour of this recommendation, and contractual agreements were made with the National Council of Churches in the USA which owns the copyright to the NRSV.

Thus began the long process of preparing a new lectionary for use in the public worship of the Roman Catholic Church in Canada. In 1992, the CCCB published the Sunday Lectionary based on the NRSV translation. The Lectionary for Weekdays followed in 1994. Subsequently the Congregation for Divine Worship and the Discipline of the Sacraments requested that the Canadian Conference undertake a further and more complete revision of the NRSV texts as used in its Lectionaries. The project also involved consultation with the Congregation for the Doctrine of the Faith.

In May 2003, representatives from the CCCB and the Holy See met and agreed on a set of principles according to which the revision of the Lectionary would proceed. These principles, while giving preference to the NRSV text, made provision for changes deemed necessary for reasons of clarity of language and of conformity to the original Greek or Hebrew. When the original language was clearly intended to include both males and females, the translation was to be inclusive; when the original language was clearly meant to be gender specific, this was to be respected in the translation. The principles also addressed issues of oral quality and respect for the long-standing traditions of the Latin Church as well as the common prayer texts used by English-speaking Catholics. Once these principles were adopted, the work of revision began in earnest. It has now borne fruit in this new Lectionary which will become available for the proclamation of God’s Holy Word sometime in 2008.
24 August 2007

CCCB press release.
From the Adoremus Bulletin, July 2006.
From the Adoremus Bulletin, March 1996.
From AD2000, February 1995.