Promoting Traditional Catholicism in Central Iowa

Category: Homily & Reflection Page 1 of 3

Testimonial: Connecting to My Ancestors in Luxembourg

by Dan Groepper

I was raised Catholic by very faithful parents and was born very near the time that the Novus Ordo was instituted by Pope Paul. I attended Mass in that form until I was 51 years old, but have always been drawn to a more traditional form of worship. For example, I was always drawn to singing Venite Adoremus at Christmas Mass. Traditional hymns, incense, and bells all made me ponder God more deeply and in some way I could have a connection to the way my ancestors worshipped. As I grew older and found myself more interested in the Church and its history, I found articles online discussing the TLM. Since I had only known the Novus Ordo my entire life, I wondered what worship was like for my ancestors (my mother’s family immigrated from Luxembourg in the 1800s).

In 2018, I decided to try and see if there was a TLM in Des Moines. Much to my surprise, I found out that TLM was offered at St. Anthony’s by Msgr. Chiodo. I decided to attend once “just to see what it was like”. 

Perhaps it was not instantaneous, but very soon after, I started making connections to everything that I had read. I was struck by the beauty of the Mass including the music, incense, and silence.

The TLM made me understand why Catholic churches were built the way they were. It made me want to know more about the Faith. The reverence displayed toward the Most Blessed Sacrament deepens my understanding and humbles me.

Through Una Voce Des Moines, I was able to attend sessions on traditional church architecture, as well as hear Fr. Ripperger discuss his work as an exorcist. And very importantly, I sensed an immediate connection to the way my mom’s family had worshipped in Luxembourg, and that connects me to regularly worshipping among faith-filled people who take the Catholic Church seriously. 

In this sense, the TLM is like an oasis of sanity in this world. There is a sense of peace and calmness that is found nowhere else.  An additional effect is that I’ve deepened my knowledge of Latin, and now I’m able to respond at Mass and even sing some of the hymns.

While I am only one individual, I can certainly imagine that if the TLM has had this impact on me, there are certainly many others who have been blessed in a similar fashion.

(Image taken from Wikipedia Commons: File:Jindřich Tomec – Mass at St. Stephen’s Cathedral.jpg)

The Second Confiteor

Why the 2nd Confiteor anyway? After all, haven’t we already said a Double Confiteor at the beginning of Mass during the Prayers at the Foot of the Altar (one for the priest and one for the servers/people in attendance at Mass)?

Picture Moses removing his sandals when he comes before the Lord who speaks to him from the burning bush because he is on holy ground!  We are removing the ‘sandals’ of earthly attachment so that we can enter into the Holy of Holies.’  Having prepared ourselves by this initial Confiteor, is the 2nd Confiteor before the communion of the faithful just more useless repetition that adds to the overall length of the Mass?  Or is there a theological significance to its placement later in the liturgy as well?

Some history:

In former times (pre- Pope St. Pius X), the normative method for the distribution of Holy Communion to the faithful was for reception to occur outside of the Holy Sacrifice of the Mass itself.  Therefore, prior to the time of St. Pius X, the distribution of communion to the faithful outside of the Mass (usually immediately following it), began with the Confiteor, as directed by the rubrics.  This was normal for all the days of the year except two, namely Maundy Thursday and Corpus Christi.  On those two feasts, communion of the faithful would take place just as we see it today, within the Mass itself. Pope St. Pius X directed that the distribution of communion to the faithful should become the norm during the Mass throughout the year.  Thus was ‘born’ the practice of the 2nd Confiteor within the Mass since the communion rite of the faithful was inserted into the Mass after the priest’s communion.

The 2nd Confiteor was ‘revised away’ (in other words, removed) within the Mass in what we have come to know as the ‘1962 Missal,’ but kept in the communion rite of the faithful outside of Mass. Much can be said in regard to this revision, but that is another discussion.  Suffice it say that there is an allowance for the 2nd Confiteor to continue to be used.  Instead of getting side-tracked, let us keep our focus on the Mass itself.  The Holy Mass is complete as the unbloody re-presentation of Our Lord’s Sacrifice on Calvary with the communion of the offering priest who stands in for Christ the High Priest (in persona Christi).  The once-for-all Sacrifice of Calvary is
re-presented to the Father with the completion of the priest’s communion (think of a priest’s private low Mass to better grasp this concept—he alone is present at this private Mass). 

The Sacrifice of the Lamb Once Slain is ‘made present’ via the double consecration (the bread into Christ’s Body, the wine into His Blood) to all those in attendance at the Mass.  Nearly 2,000 years ago, the Blood of Christ poured forth from His Sacred Wounds to make possible the Redemption of all of humanity. 

And, at each Mass, we mystically stand at the foot of the Cross to be washed in the Blood of the Lamb. What is the disposition of heart that is necessary for a person to be redeemed by this Blood, if not that of contrition?  We must be sorry for our sins to obtain mercy and forgiveness.  God does not force us to love Him, nor does He force us to be redeemed.

With this brief exposition of the consecration at Mass, let us return to the communion of the faithful, who are now spiritually present at the foot of Calvary.  Does the 2nd Confiteor not now make perfect sense?  The Deacon and Subdeacon (if in a Solemn Mass) or the servers in a Sung or Low Mass, now, prostrate in spirit beneath Our Lord’s Cross, recite the Confiteor.  The faithful present join with them in the prayer of the heart and bend all their attention to these words of contrition. 

The priest then says the Indulgentiam prayer and gives the minor absolution to all present as he says the Misereatur.  This minor absolution absolves venial sins in those receiving it and prepares the souls of those individuals in the state of grace who plan to approach the Most Holy Sacrament for the opportunity of an even greater increase in sanctifying grace.  The faithful approach the banquet table of the Lord.  Truly, at this moment, we have a foretaste of Heaven as we approach the communion rail, with souls washed with absolution after their declaration of contrition.  And now, as we look up at the Host held before us, we can contemplate the beatitude: “Blessed are the pure of heart for they shall see the Face of God” (Mt 5:8).

The Presence of God and the Latin Mass

One of the local deacons, Deacon Mike Manno, who frequently attends/serves our TLM community wrote this last month, and we thought it was interesting and wanted to share with our followers.

Those of you who have followed this column know that about seven months ago I had a stroke. Fortunately, through the mercy of God, I quickly recovered with little or no problems. However, it has affected my sight; I can no longer read well, struggling to make out each word like a first grader following his fingers across the page, and my peripheral vision has been compromised to the point that I still cannot drive.

Thus when I am at the altar assisting at Mass, I can no longer proclaim the Gospel, nor can I read the Prayers of the Faithful. The priest will read the Gospel for me and the lector will read the prayers. I still cannot preach since I write out all my homilies and, not being a gifted speaker, would simply read them.

So one of my drawbacks from the stroke was that I was no longer able to assist at a cross-town Latin Mass that I would attend every Sunday evening. I had been doing so for several years at the invitation of that parish’s pastor, an old friend, and his associate with whom I had gotten to know very well.
Not being a Latin scholar, I could do little more than sit in choir, read the Epistle and Gospel in English, preach occasionally, and help with the distribution of Communion — the Latin Mass protocols only allow for an ordained minister, deacon or priest, to do so. Unfortunately, the partial loss of my vision was enough to keep me from driving to the Latin Mass and I was unable to participate.

With the pastor and assistant there were only about three other priests in our geographic area who could say the Latin Mass, so when the pastor retired due to health issues, and the associate was sent for additional schooling out of state, it sounded trouble for the Latin Mass.

However, our bishop, William Joensen, asked my pastor if he and our parish could continue the Latin Mass, and he agreed. Last night was our first Latin Mass and I was there, in choir, for the first time since October 24, and I couldn’t have been happier! It brought a newness and a fresh perspective and appreciation for the Latin Mass that was renewed yesterday.
My first observation is one I have really taken to heart, because it is now something I use. When we distribute Communion at the Novus Ordo Mass we say to them, “The Body of Christ,” as most receive standing and in the hand. That always seemed to me to show a lack of reverence, almost as if I was handing out cookies to children as an after lunch treat.

I was always more impressed by the Latin formula. As communicants are kneeling at an altar rail, they receive on the tongue as they say, “Corpus Domini nostri Iesu Christi custodiat animam tuam in vitam aeternam. Amen.” Translated, “May the body of our Lord Jesus Christ preserve your soul unto life everlasting. Amen.”

In my mind, that is more reverent and expresses an important theological truth. Thus I use the English translation when taking Communion to the homebound and hospitalized, then I say “the Body of Christ.”

But there is something that I apparently am not the only one to notice. It is the growing number of young people who attend.

I noticed that when I first started assisting at the Latin Mass. I saw the volume of young families with small children who were present, and many of them were the parents of the many youngsters who were taking part as servers and acolytes, and they showed up last night.

Just to give you an example, we had two deacons — one on the cusp of priestly Ordination, and a seminarian sitting in choir, two MCs, two altar servers and six acolytes, most under nine. And the reaction of our regular parishioners was amazement.

Several mentioned to me how they were surprised to see so many young girls dressed as if it were First Communion, and the number of men who wore ties, not to mention the veils on so many of the women and girls. They commented on the beauty of the Traditional Latin chants and hymns as well as the use of incense during certain parts of the Mass.

It all underscored what I saw from a friend of mine, an ex-con who started RCIA with me a few years ago. I had taken him to my parish church and later to the Latin Mass. Now here was a man of no faith background who was actively looking forward to his Baptism and reception into the Church.
When I asked him why he was making such a transition, he said it was very simple: In the church, especially at the Latin Mass, he could feel the presence of God and that is where he wanted to be. Unfortunately for my friend, one stupid mistake caused him to be arrested and sent back to prison on a probation violation. What is worse is the correctional system was largely closed by COVID and he was confined for several years.

I continued to keep in touch with him, answering his questions about Catholicism, and sending him copies of lessons from our RCIA syllabus. I found out later he began to share those lessons with fellow inmates. After several indicated that they were Catholic, they formed a group of Catholic inmates who would meet regularly to discuss religion.

I was a bit surprised to note that his prison counselor, when writing about him to the state parole board, noted that he was the leader of the Catholic inmates group. His parole was granted and by the time this is published he should be released and his first priority is to attend the Latin Mass at his “home” parish and to finally become a baptized Catholic, a ceremony I intend to perform myself.

So why was an agnostic so attracted to the Latin Mass that his deepest desire is to become Catholic? I think it is for the same reason men showed up with ties, little girls in dresses, and the little boys are clamoring to serve as acolytes, and young families making the Latin parish its parish of choice.
It is that for 2,000 years the Church has brought people to God by using all their senses. Everything that is done is clearly done for the glory of the Almighty, from the architecture to the music, stained glass, Gregorian chant, and incense. It is not that a lot of folks understand Latin, it is that the whole package combines to bring, as my friend noted, the presence of God to any with an open heart.

I know there are those who pooh-pooh the “old” Mass, and many consider it divisive. It is not. It is a unifying point that has been bringing the presence of God to the people for two centuries. I’m very proud of the part my parish is now playing in carrying out that mission, and proud of my very small part in it.

(Source: https://thewandererpress.com/catholic/news/frontpage/the-presence-of-god-and-the-latin-mass/)

Quo Primum

Promulgating the Tridentine Liturgy

Pope Pius V – 1570

APOSTOLIC CONSTITUTION

From the very first, upon Our elevation to the chief Apostleship, We gladly turned our mind and energies and directed all our thoughts to those matters which concerned the preservation of a pure liturgy, and We strove with God’s help, by every means in our power, to accomplish this purpose. For, besides other decrees of the sacred Council of Trent, there were stipulations for Us to revise and re-edit the sacred books: the Catechism, the Missal and the Breviary. With the Catechism published for the instruction of the faithful, by God’s help, and the Breviary thoroughly revised for the worthy praise of God, in order that the Missal and Breviary may be in perfect harmony, as fitting and proper – for its most becoming that there be in the Church only one appropriate manner of reciting the Psalms and only one rite for the celebration of Mass – We deemed it necessary to give our immediate attention to what still remained to be done, viz, the re-editing of the Missal as soon as possible.

Hence, We decided to entrust this work to learned men of our selection. They very carefully collated all their work with the ancient codices in Our Vatican Library and with reliable, preserved or emended codices from elsewhere. Besides this, these men consulted the works of ancient and approved authors concerning the same sacred rites; and thus they have restored the Missal itself to the original form and rite of the holy Fathers. When this work has been gone over numerous times and further emended, after serious study and reflection, We commanded that the finished product be printed and published as soon as possible, so that all might enjoy the fruits of this labor; and thus, priests would know which prayers to use and which rites and ceremonies they were required to observe from now on in the celebration of Masses.

Let all everywhere adopt and observe what has been handed down by the Holy Roman Church, the Mother and Teacher of the other churches, and let Masses not be sung or read according to any other formula than that of this Missal published by Us. This ordinance applies henceforth, now, and forever, throughout all the provinces of the Christian world, to all patriarchs, cathedral churches, collegiate and parish churches, be they secular or religious, both of men and of women – even of military orders – and of churches or chapels without a specific congregation in which conventual Masses are sung aloud in choir or read privately in accord with the rites and customs of the Roman Church. This Missal is to be used by all churches, even by those which in their authorization are made exempt, whether by Apostolic indult, custom, or privilege, or even if by oath or official confirmation of the Holy See, or have their rights and faculties guaranteed to them by any other manner whatsoever.

This new rite alone is to be used unless approval of the practice of saying Mass differently was given at the very time of the institution and confirmation of the church by Apostolic See at least 200 years ago, or unless there has prevailed a custom of a similar kind which has been continuously followed for a period of not less than 200 years, in which most cases We in no wise rescind their above-mentioned prerogative or custom. However, if this Missal, which we have seen fit to publish, be more agreeable to these latter, We grant them permission to celebrate Mass according to its rite, provided they have the consent of their bishop or prelate or of their whole Chapter, everything else to the contrary notwithstanding.

All other of the churches referred to above, however, are hereby denied the use of other missals, which are to be discontinued entirely and absolutely; whereas, by this present Constitution, which will be valid henceforth, now, and forever, We order and enjoin that nothing must be added to Our recently published Missal, nothing omitted from it, nor anything whatsoever be changed within it under the penalty of Our displeasure.

We specifically command each and every patriarch, administrator, and all other persons or whatever ecclesiastical dignity they may be, be they even cardinals of the Holy Roman Church, or possessed of any other rank or pre-eminence, and We order them in virtue of holy obedience to chant or to read the Mass according to the rite and manner and norm herewith laid down by Us and, hereafter, to discontinue and completely discard all other rubrics and rites of other missals, however ancient, which they have customarily followed; and they must not in celebrating Mass presume to introduce any ceremonies or recite any prayers other than those contained in this Missal.

Furthermore, by these presents [this law], in virtue of Our Apostolic authority, We grant and concede in perpetuity that, for the chanting or reading of the Mass in any church whatsoever, this Missal is hereafter to be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment, or censure, and may freely and lawfully be used. Nor are superiors, administrators, canons, chaplains, and other secular priests, or religious, of whatever title designated, obliged to celebrate the Mass otherwise than as enjoined by Us. We likewise declare and ordain that no one whosoever is forced or coerced to alter this Missal, and that this present document cannot be revoked or modified, but remain always valid and retain its full force notwithstanding the previous constitutions and decrees of the Holy See, as well as any general or special constitutions or edicts of provincial or synodal councils, and notwithstanding the practice and custom of the aforesaid churches, established by long and immemorial prescription – except, however, if more than two hundred years’ standing.

It is Our will, therefore, and by the same authority, We decree that, after We publish this constitution and the edition of the Missal, the priests of the Roman Curia are, after thirty days, obliged to chant or read the Mass according to it; all others south of the Alps, after three months; and those beyond the Alps either within six months or whenever the Missal is available for sale. Wherefore, in order that the Missal be preserved incorrupt throughout the whole world and kept free of flaws and errors, the penalty for nonobservance for printers, whether mediately or immediately subject to Our dominion, and that of the Holy Roman Church, will be the forfeiting of their books and a fine of one hundred gold ducats, payable ipso facto to the Apostolic Treasury. Further, as for those located in other parts of the world, the penalty is excommunication latae sententiae, and such other penalties as may in Our judgment be imposed; and We decree by this law that they must not dare or presume either to print or to publish or to sell, or in any way to accept books of this nature without Our approval and consent, or without the express consent of the Apostolic Commissaries of those places, who will be appointed by Us. Said printer must receive a standard Missal and agree faithfully with it and in no wise vary from the Roman Missal of the large type (secundum magnum impressionem).

Accordingly, since it would be difficult for this present pronouncement to be sent to all parts of the Christian world and simultaneously come to light everywhere, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of the Apostles, also at the Apostolic Chancery, and on the street at Campo Flora; furthermore, We direct that printed copies of this same edict signed by a notary public and made official by an ecclesiastical dignitary possess the same indubitable validity everywhere and in every nation, as if Our manuscript were shown there. Therefore, no one whosoever is permitted to alter this notice of Our permission, statute, ordinance, command, precept, grant, indult, declaration, will, decree, and prohibition. Would anyone, however, presume to commit such an act, he should know that he will incur the wrath of Almighty God and of the Blessed Apostles Peter and Paul.

Given at St. Peter’s in the year of the Lord’s Incarnation, 1570, on the 14th of July of the Fifth year of Our Pontificate.

Taken from: https://www.papalencyclicals.net/pius05/p5quopri.htm

Full Latin text: http://www.intratext.com/IXT/LAT0816/_P1.HTM

Meditation for a Time of Pestilence

One of our favorite places is Our Lady of Clear Creek Abbey in Oklahoma. Abbot Philip sent this reflection, which is so apropos during this time of crisis, and we wanted to share it with you. The article can be found on their website here: https://clearcreekmonks.org/meditation-for-a-time-of-pestilence/

It would be the understatement of the millennium to suggest that, perhaps, something is awry in the world at present and that a global health crisis has sadly impacted the way we live as Catholic Christians. Not only are we witnesses to the spectacle of so many people growing ill and even dying, but the very Bread of Life entrusted to us from Heaven has been locked up in such a manner that the great number of the faithful is unable to receive this vital spiritual nourishment. I blame no one in particular.

Pandemic need not become Pandæmonium. After all, the Holy Trinity is still supreme in Heaven; the choirs of Angels still hold together in perfect order; the stars continue to follow their perpetual track; the birds are already busy building nests; and, as has been famously said, the “snail’s on the thorn”. We still have (quite intact) the faith along with all the virtues and gifts of the Holy Spirit. The grace of God is operating now as ever. While some may not be able to assist in person at the Holy Sacrifice of Mass and receive Our Lord in Communion, we are free to visit in spirit all the tabernacles of the world, where the real presence reigns in humble and silent majesty. All may still receive Holy Communion in a spiritual manner. What did the Lord tell us? “But thou when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret: and thy Father who seeth in secret will repay thee” (Mt. 6:6). Who cannot do this even now? We must all become contemplatives for a time.

While I well appreciate that the phenomenon of live streaming enables many faithful to participate in some manner in the celebration of Mass, I worry that some will be under the impression that their television or computer screen has become their only hope, the only contact with God that is left to them. What folly! In various times and places throughout the centuries Christians have found themselves unable for a time to receive the sacraments. Some of the first holy hermits lived so far away in the desert as never to be able to receive the Holy Eucharist. As Our Blessed Father Saint Benedict teaches us, “Let [the monk] consider that he is always beheld from heaven by God, and that his actions are everywhere seen by the eye of the Divine Majesty, and are every hour reported to Him by His angels” (Rule, Chapter 7). Each one can be creative in living the faith in this dramatic circumstance.

Who is responsible for the novel corona virus outbreak? You and I. In a time when thousands upon thousands of the unborn are legally deprived of life across the globe and when the sacred institution of marriage has been flouted and ridiculed in so many places, there should be no surprise that God would allow a microbe to bring mankind to its knees. So, what must be done? The entire world is wondering.

The Governor of Texas, it seems, has signed an executive order prohibiting counties and cities in his State from banning religious services during the coronavirus crisis. Such services will be considered essential in Texas. Now there is an Abbott after my heart: he may not be a Benedictine, but he is one courageous Abbott! Would that his wise and very practical advice be widely appreciated and taken into consideration.

We monks, the sons of Our Lady, will celebrate this year, possibly as never before, the great liturgical ceremonies of the Sacred Triduum. We will do this with you and for you (although attendance at public masses remains suspended), wherever you may be. “But the hour cometh,” said Christ to the Samaritan woman, “and now is, when the true adorers shall adore the Father in spirit and in truth. For the Father also seeketh such to adore him” (Jn. 4:23). Above all, with you and for you, we will live in the joy of belonging to God of Whom no virus can deprive us. Soon the Son of God will triumph over the darkness of death. Soon the global health crisis will subside and disappear, even if more patience be needed. May our hearts be found faithful and full of that hope and love that give the supernatural measure of the great endeavor we are engaged in as Christians. “And now there remain faith, hope, and charity, these three: but the greatest of these is charity” (I Cor. 13:13).

Abbot Philip Anderson, O.S.B.

A Mass Reflection

To many of the faithful, Holy Week without mass is such a foreign concept, Easter Sunday has been taken for granted. Even many who do not regularly attend mass (or even the nonbelieving) still always find themselves sitting down in a pew on Easter Sunday. This year millions of Catholics around the world will instead find themselves at home (hopefully) watching a livestream of mass instead.

What makes mass so special? Other than receiving the Body of Christ, mass in itself is a reminder of the suffering Jesus himself went through for our sake. This week, let’s all reflect on what we cannot attend in person.

First-Hand Account: Traditional Baptism

Baptism. 

It is my favorite sacrament, as it is the basis of Christian life, opening the door to the other sacraments, especially the Blessed Sacrament of the Eucharist.  

As the father of a large family, a member of an even larger family, and a member of very close-knit parish communities everywhere we’ve lived, I have participated in many baptisms as a father, a godfather, or as a witness. 

With joy, I cry at every one of them, knowing that the catechumen is being born into Christ’s Church a new person, cleansed in preparation for eventually entering into the Kingdom of God.

Together with my wife, we have 11 children, 9 on this earth.  We have celebrated each of children’s baptisms with the same joy and anticipation. 

But something different occurred with this most recent celebration.  Eight of our children were baptized in the Ordinary Form (OF), and having participated in so many baptisms, it has become a very familiar rite. 

Recently we have been attending a Mass celebrated in the Extraordinary Form (EF) of the Roman Rite, and we have fallen deeply in love with this liturgy.  After our ninth child was born, we asked if our daughter could be baptized according to that traditional baptismal ritual. 

Once again, we have fallen in love.  In a special way, the Traditional Baptism highlights what the sacrament is, and – just as importantly – the significance of the godparents. 

The use of the prayers of exorcism remind us that Baptism indeed serves as an exorcism, and highlights the reality of evil in this world.

The use of the exorcised salt brings an imagination of how the Saints of our Church celebrated this sacrament.  This occurs prior to entering into the main part of the church.  The seriousness of the sacrament is also highlighted by the changing of stoles, with violet being used at the beginning, and changing once we moved into the church to prepare for the anointing with the Oil of Catechumens.

But what really stood out to us was the role of the godparents, or the sponsors, and how the questions are addressed.  The sponsors, not the parents, are asked what it is they are asking of the Church.  And the answer of faith is given by them directly. 

Then, the questions become directed to the catechumen, and being an infant, the sponsors again have the responsibility of answering on her behalf.  And, instead of the parents, the godparents were brought into the Sanctuary. My brother and sister-in-law were just as impressed as we were at how the Traditional Baptism highlights the seriousness of their role as godparents. 

A final observation that impressed me is how friendly the EF is regarding Baptism to those who are not familiar with it.  The Priest gently guided us through everything, and the flow was very natural.

Darren Manthei resides just outside of Des Moines with his wife and children.

Inject Some New Life into your Faith in the New Year

Inject Some New Life into your Faith in the New Year
by Andy Milam

(Most of the content of this article was taken from here.)

Since the allowance of the vernacular in the Mass following Vatican II, the idea of people having their own Roman Missal or hand missal has fallen into relative obscurity. The erroneous thinking that the Roman Missal was simply there to help one follow the Latin has, sadly, resulted in a temporal and eternal disconnect with the liturgical and spiritual heartbeat of the Church. The liturgical year of the Catholic Church is far more than an arbitrary collection of feasts and seasons. It is a profound and soul-altering spiritual rhythm that provides a veracity as real as cosmic time. The hand missal provides us with a vital navigational tool for the spiritual reality of our Catholic faith.

Praying the Mass

“The Mass is the most perfect form of prayer.” – Pope Bl. Paul VI

When most Catholics call to mind a Roman Missal, we think of the Order of the Mass (ordo), which presents the basic liturgical structures and rhythm of worship. The ordo grants us the foundation for understanding the Holy Sacrifice of Christ and the timeless participation in His death and resurrection. When the Catholic assists at Holy Mass, he is entering into a moment where time and eternity meet. Reception of the Eucharist is a real and complete participation in Christ’s historic Sacrifice, and that deeply intimate experience with Christ in the Eucharist orients the faithful toward the glory of His eternal kingdom. It is past, present and future all coming together in the Eucharistic Banquet, which is then wrapped in prayers, Scriptures and the solemnity proper to it. In this understanding, the hand missal aids the Catholic in engaging heart and soul in the most perfect prayer more perfectly.

A Treasury of Catholic Prayers

Beyond Sunday, the Roman Missal is a wealth of wisdom that offers the individual Catholic a myriad of sacred prayers. Life is turbulent — at times a challenging path where feelings of being lost or overwhelmed are all too common. Other times, life is a resounding joy and a blessed event filled with miracles, daily needs, friends, family and the charity of Christ. For all of these circumstances, our forefathers of the faith have composed prayers to help Catholics communicate with God and express their hearts in wondrous lucidity. The Roman Missal is a tome of these wise expressions and should be an at-hand resource for any Catholic and their family.

Daily Structuring

Hopefully, most Catholics are well aware that their Catholicism cannot be isolated to one day a week — that the faith must be a habitual and daily event that colors the very expression of our lives. However, the daily discipline necessary and the proper actions to accomplish this spiritual necessity can be very difficult. The Roman Missal (hand missal) presents the structure of the liturgical year for every day of the week, offering the readings and prayers to help the individual Catholic participate in the daily expression of the divine reality of his own faith.

 The Missal and the Home Altar

Home altars are important focal points for any Catholic family striving for holiness. Often set aside in bedrooms or even closets, home altars are domestic sanctuaries that provide Catholics with a quiet place of prayer and meditation. Among the crucifix, the icons and the candles, the Roman Missal is a vital part of the home altar, as it brings into a place of family prayer the liturgical guide gifted to all Catholics by the Church.

A Personal Bond

Catholics dedicated to praying the Rosary can witness to the intimate bonds they develop with their own rosaries. Each bead in each mystery is a witness to God’s faithfulness, whether it is an answered prayer or a comfort in mourning. Each decade of the Rosary comes to be a memorial for the divine events in Christian lives. The Roman Missal is no different. Holding it in one’s hand each week at Mass, turning to its prayers in times of need, and having it serve as a spiritual guide is likewise a divine bonding experience. In time, as with the rosary, the pages and prayers begin to call to mind the divine actions the Christian has witnessed, and grant him the endurance and joy to live the good life.

Proper of Saints

The People of God in this age are not the first — or last — ones to strive after a life of holiness. The hand missal can be a constant source of spiritual direction, and the proper of the saints serves to reinforce that reality through brief accounts of their lives and enriching prayers related to each. The study of Catholic forefathers, the celebration of their fidelity, and the acceptance of their present reality and intercession all serve to bind together the family of God. As the Church militant, the faithful must look back to the lives of the Church triumphant and look forward to receiving the eternal prize they now embrace.

Ritual, Votive and Requiem Masses

The Roman Missal also includes special Masses and rituals for various occasions. Votive Masses and Masses for the dead are unique circumstances in the Catholic life, circumstances that can be difficult for many families. Again, like the rosary, having in one’s hand the Roman Missal that has consistently been a source of guidance and comfort is invaluable in the most arduous of times.

A Question

Are you looking to draw closer to the heartbeat of the Church? The Roman Missal or hand missal will provide you with blessings for decades to come. If you have never owned one, the new year provides a great opportunity to make a purchase. And if you have an old one, it’s a perfect time to update. Which one?  The first, I own, which is from Angelus Press.  The second is a very faithful expression from Baronius Press.

Regardless of what you choose, the ownership of a hand missal is a wonderful way to grow closer to the Sacrifice of Calvary re-presented at the altar.  Practically, once you make the decision and get used to praying along with the priest, you will always have a way to follow the ordinaries and the propers of the Mass, regardless of whether a church has permanent hymnals or uses missalettes.

The Importance of Listening as Participatio Actuosa

The Importance of Listening as Participatio Actuosa
by Andy Milam

In continuing my exploration of participatio actuosa (see parts one and two), there is an importance placed upon listening and understanding the internal action of the human person as it relates to worship at Holy Mass.  In my first blog in the series, I made the following observation:

The most demanding of human actions is that of listening. It requires strict attention and summons up in a person his total constructive effort.  It is possible to sing, especially a very familiar tune, and not be conscious of actually singing. However, one cannot truly listen without attention to that which he is hearing. Especially in our day of media attention, whether it be radio, television or social media, we are able to tune out almost every sound we wish. To listen attentively demands full, conscious and active human concentration. Listening can be the most active form of participation, demanding full effort and attention.

The Church does not have the entire congregation proclaim the gospel text, but rather the deacon or the priest does it. It is the duty of all to listen. The cannon of the Mass is not to be recited by everyone but all are to hear it. Listening is the most important form of active participation.  This is why it is often referred to as “hearing Mass.”

The concept of active listening has been promoted for centuries within the Church, however, since the time of Vatican Council II, it has taken a new distinction.  One which seems to be overlooked in favor of doing.  So much so that some of the leaders in the Church today have coined a new phrase, “doing the Liturgy.”  Not only is it a clunky expression of the English language, it is also very vague.  If the faithful and those leaders would take to heart what some of the Popes of recent memory have suggested, as opposed to imposing their own version, there may be a more intimate relationship between the worshipper and the worship at Holy Mass.  In turn, this could stop the lamenting of those same leaders that there is a “flight” away from the Church.

Pope Francis has said:

A synodal church is a listening church, knowing that listening “is more than feeling.” It is a mutual listening in which everyone has something to learn. Faithful people, the College of Bishops, the Bishop of Rome: we are one in listening to others; and all are listening to the Holy Spirit, the “Spirit of truth” (Jn 14:17), to know what the Spirit “is saying to the Churches” (Rev 2:7).

The Holy Father was speaking to the Synod of Bishops, but it applies equally to all Catholics.  There has to be mutual listening.  This active listening, which is how Catholics commune with the Holy Spirit, is how they worship.  The faithful shouldn’t look to find their completion in ministering, for that is not their role.  Their role is to worship God the Father.  To minister is a specific calling within the Church.  It is not something the Catholic person should seek out or expect.  It isn’t a right, it is a need.  That is why those actions are extraordinary.  Those actions, while good in and of themselves, are a distraction to the active listening which the Holy Spirit is calling all men to do.  That is why a vocation to minister is rare, but necessary.  It is also the reason why a priest gives up a family, so that he can devote himself to the actions which would otherwise divide his time, unfairly.  It is a unique and special calling to devote one’s life to the harmony of participatio activa and participatio actuosa.

Pope Emeritus Benedict XVI taught us this:

We should be clearly aware that external actions are quite secondary here. Do­ing really must stop when we come to the heart of the matter: the oratio. It must be plainly evident that the oratio is the heart of the matter, but that it is important precisely because it provides a space for the actio of God. Anyone who grasps this will easily see that it is not now a mat­ter of looking at or toward the priest, but of looking
to­gether toward the Lord and going out to meet him. The almost theatrical entrance of different players into the lit­urgy, which is so common today, especially during the Preparation of the Gifts, quite simply misses the point. If the various external actions (as a matter of fact, there are not very many of them, though they are being
arti­ficially multiplied) become the essential in the liturgy, if the

liturgy degenerates into general activity, then we have radically misunderstood the “theo-drama” of the liturgy and lapsed almost into parody.  (The Spirit of the Liturgy, (SF, CA: Ignatius, 2000), p. 170)

Benedict XVI goes on to say:

I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy, which at times has even come to be conceived of etsi Deus non daretur: in that it is a matter of indifference whether or not God exists and whether or not He speaks to us and hears us. But when the community of faith, the world-wide unity of the Church and her history, and the mystery of the living Christ are no longer visible in the liturgy, where else, then, is the Church to become visible in her spiritual essence? Then the community is celebrating only itself, an activity that is utterly fruitless. And, because the ecclesial community cannot have its origin from itself but emerges as a unity only from the Lord, through faith, such circumstances will inexorably result in a disintegration into sectarian parties of all kinds – partisan opposition within a Church tearing herself apart. This is why we need a new Liturgical Movement, which will call to life the real heritage of the Second Vatican Council. (Milestones: Memoirs 1927-1977 (SF, CA: Ignatius), p. 149.)

This concept of the finding the real heritage of Vatican Council II and the New Liturgical Movement is paramount.  It is, quite simply, the most important work of our time.  The purpose of this article will be to challenge the reader to look at the Mass and at Catholicism in a different light.  Not as a “doer,” but as a worshipper.  Catholics are called heroic virtue, but not heroism when it comes to actions.

Full, conscious and active participation in the Liturgy isn’t heroic because the Catholic ministers; but rather because he worships God the Father, through God the Son, by the power of God the Holy Spirit.

The Importance of Baptism in our Active Participation

The Importance of Baptism in our Active Participation
by Andy Milam

In my most recent article, I posited the following:

The difference between participation in the liturgy that can be called activa and participation that can be labeled actuosa rests in the characteristics of baptism.  It is this very sacramental seal that grants one the right to participate. Without the baptismal mark, any action we conduct at Mass, singing, walking, kneeling or anything else can be termed “active,” but they do not constitute participatio actuosa. Only through the sacrament of baptism can any action be truly participatory.

The early Church saw baptism as a real participation in Christ’s passion, death and resurrection.  This translates directly into the liturgical action of the Mass, as it is the unbloody sacrifice of Calvary. In the Apostolic Constitutions (late AD 4th century), we find a prayer for the blessing of water so that the baptized person may be crucified with Christ:

Sanctify this water so that those who are baptized may be crucified with Christ, die with him, be buried with him, and rise again for adoption.

St. Gregory Nazianzen expresses something similar:

We are buried with Christ in baptism so we may rise again with him.

St. Cyril sees the three immersions as a symbol of the three days of the Paschal Triduum and therefore, through his immersion, the Catholic is plunged into Christ’s passion, death and resurrection. In responding to those who hold that baptism only forgives sin and procures divine adoption, but is not a participation in the sufferings of Christ, St. Cyril maintains:

We well know that not merely does [baptism] cleanse sin and bestow on us the gift of the Holy Spirit, it is also the sign of Christ’s suffering…. So in order that we may realize that Christ endured all his sufferings for us and our salvation actually, and not in make believe, and that we share in his pains.

It is understanding the link between the early Fathers, Sts. Gregory and Cryil which bring us to understand the sheer importance that the sacrament of baptism plays in the Catholic’s life.  He is bound to the Church in a way which is wholly and completely unique. He is literally changed.  The sharing in the passion, death, and resurrection allow for the Catholic Christian to actually participate in what Pope Pius XI called the source and summit of our faith.  The liturgical action extends beyond the Mass insofar as it imbibes the faithful.  It is a way for Catholics to commune with God the Father in a way that is so intimate, is so open, is so awesome that it is very hard to compare.

As the Catechism of the Catholic Church teaches:

Christian initiation is accomplished by three sacraments together: Baptism which is the beginning of new life; Confirmation which is its strengthening; and the Eucharist which nourishes the disciple with Christ’s Body and Blood for his transformation in Christ. (CCC #1275)

One cannot completely share in the Eucharistic banquet unless he is baptized.  And it is through baptism and with the Eucharist that we come to fully, consciously, and actively participate in the liturgical action.

In closing, Benedict XVI said in 2010:

With Baptism, [new Christians] become sharers in Christ’s death and Resurrection, they begin with him the joyful and exulting adventure of his disciples. The Liturgy presents it as an experience of light. In fact, in giving to each one the candle lit from the Easter candle, the Church says: “Receive the light of Christ!”

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