Christ is Risen, Alleluia!
Is there anyone who is devout and a lover of God?
Let them enjoy this beautiful and radiant festival.Is there anyone who is a grateful servant?
Let them rejoice and enter into the joy of their Lord!Is there anyone who is weary with fasting?
Let them now receive their wages!If anyone has labored from the first hour,
let them today be justly rewarded!If anyone has come at the third hour,
let them with thanksgiving join the feast!If anyone has arrived at the sixth hour,
let them have no doubt; for they shall suffer no loss.If anyone has delayed until the ninth hour,
let them come without hesitation.If anyone has arrived even at the eleventh hour,
let them not fear on account of their delay!For the Master is gracious and receives the last even as the first;
He gives rest to him that comes at the eleventh hour,
just as to him who has labored from the first.He has mercy upon the last and cares for the first;
to the one He gives, and to the other He is gracious.
He both honors the work and praises the intention.Enter all of you, therefore, into the joy of our Lord!
Whether first or last, receive your reward.
O rich and poor, one with another, dance for joy!
O you ascetics (sober) and you negligent (slothful), celebrate the day!
You that have kept the fast and you that have not, rejoice today!
The table is rich-laden: feast royally, all of you!
The calf is fatted: let no one go away hungry!
Let all partake of the cup of faith.
Let all receive the riches of His goodness!Let no one lament their poverty,
for the universal kingdom has been revealed.
Let no one mourn that they have fallen again and again,
for forgiveness has risen from the grave.
Let no one fear death, for the Savior’s death has set us free.He that was taken by death has annihilated it!
He descended into Hades and took Hades captive!
He embittered it when it tasted His flesh!
Anticipating this, Isaiah exclaimed:
“The nether world is all astir, embittered as it prepares for your coming!”Hell was embittered, for it was abolished!
It was embittered, for it was mocked!
It was embittered, for it was purged!
It was embittered, for it was despoiled!
It was embittered, for it was bound in chains!Hell took a man, and came upon God!
It took earth, and encountered Ηeaven!
It took what it saw, but crumbled before what it could not see!O Death, where is thy sting?
O Hades, where is thy victory?Christ is Risen, and you are overthrown!
Christ is Risen, and the demons are fallen!
Christ is Risen, and the angels rejoice!
Christ is Risen, and life reigns free!
Christ is Risen, and the tomb is emptied of its dead!For Christ, being raised from the dead, has become the first-fruits of those who have fallen asleep. To Him be glory and power forever and ever. Amen!
[Paschal Homily of St. John Chrysostom of Constantinople, Trans. Deacon Mark Baker, Andre Levergne, et al. Edited by A.J. Boyd]
Holy Thursday in Rome
The Paschal Triduum in Rome this year sees even more than its usual number of pilgrims and visitors. In part this is because of the lateness of the season – in two centuries, it will be this late or later only thrice – and in part because of early arrivals for the beatification of John Paul II next Sunday, May 1.
Given a shortage of tickets to papal events, a group of friends – from the Lay Centre, students in Rome and visitors from the States – opted for the neighboring parish basilica of Santa Maria in Domnica, alias the Navicella, for the Mass of the Lord’s Supper after an early dinner.
Our local parish, animated by the Communione e Liberazione movement, the church is beautifully mosaiced, based on an ancient site, and normal Sunday liturgy includes a full choir of young voices, so our expectations were a little high. We did want something shorter than the papal liturgy down the street at the Cathedral, but none of us were quite prepared for what felt more like a daily mass with a couple extra bits added on – the entire liturgy, including a period of adoration at the altar of repose, was finished in 55 minutes.
There was no choir, no psalmist – even the Gloria was merely recited. The washing of the feet (of a dozen teen and preteen boys) barely took five minutes. The only minister of the mass was the presiding priest – even for the procession to the altar of repose the thurifer and crucifer were pulled form the assembly and dressed in ‘civvies’, rather than an alb (or cassock and surplice).
On one hand, there is something nice about not having to wait for three hours to get into a three hour liturgy. On the other hand, the liturgy looses something when, as one visitor said, it seems as if the presider has more important things to do afterwards!
Still, the altar of repose was tastefully prepared, with a simple and elegant wooden tabernacle. The abbreviated liturgy left us four hours to visit and pray at as many churches as desired before midnight; the goal was the traditional seven, culminating at the Pantheon, which was reputed to have one of the most beautiful altars prepared in the city.
(Some friends just reported on their evening at Trinità dei Monti at the top of the Spanish Steps, as one of the most beautiful liturgies ever experienced – something to keep in mind next year!)
Pictures pending – but here’s a schedule of our mini-pilgrimage:
+ Santa Maria in Cosmedin – closed
+ San Giorgio in Valabro – closed
+ San Nicola in Carcere – open
+ Santa Maria in Campitelli – open
+ Santa Maria in Ara Coeli – open
+ San Marco – closed
+ Cappella della Madonnella – open
+ Chiesa del Gesù – closed
+ Santa Maria Sopra Minerva – open
+ Sant’Ignazio – closed
+ Santa Maria ad Martyres (Pantheon) – closed
+ San Luigi dei Francese – open
+ Sant’Agnese in Agone – closed
+ Sant’Andrea della Valle – open
The intended grand finale of the Pantheon was closed, as was the Jesuit headquarters of the Gesù!
The French national church of San Luigi probably was the most evocative – you enter a completely dark church, only a small light in a distant chapel visible. As you stumble your way to its source, you see a single light illuminating a simple altar reserving the Blessed Sacrament under both species, tucked into the Contarelli Chapel, famous as each of sides is adorned with masterpieces of Caravaggio: the Calling of St. Matthew, the Inspiration of St. Matthew, and the Martyrdom of St. Matthew. With an entire church in black, and this small corner in light, it was as if Caravaggio himself had planned the entire experience.
San Nicola’s altar of repose was surrounded by about fifty candles, and attended by a solitary monk. Santa Maria in Compitelli was a church I had never visited before, and beheld there an 11th century icon and one of the rare baroque altars that actually looks good. Santa Maria in Ara Coeli had candles along the stairs leading up the Capitoline hill to the entrance and an altar of repose filled with flowers. Madonella is almost Reformed in its whitewashed and modern simplicity, and Sopra Minerva offered no surprises. At Sant’Andrea some very modern, interpretive paintings of the Stations of the Cross almost distracted before one could get to the altar of repose, but offered a welcome end to our evening’s sojourn in any case.
Syro-Malankara Catholic bishops at the Angelicum
The bishops of the Syro-Malankara Catholic Church were in Rome this week for their ad limina visit “to the threshold” of the shrines of Peter and Paul, and to meet with their successor, Benedict XVI. There are a total of 13 of them, including the Major Archbishop-Catholicos, symbolically representative of Christ and the Twelve. (Also symbolizing Christ and the Twelve are the distinctive headcovering with thirteen stitched crosses, one large and twelve small.)
The Syro-Malankara Catholic Church has about 500,000 members, predominately in Kerala state, India. It follows the west-Syrian Rite and the liturgy of St. James of Jerusalem, and forms part of the Thomas Christians who trace their initial evangelization to the Apostle Thomas in about the year 52 AD. From at least the 8th century, the Metropolitan of the autonomous Thomas Christian Church was a hierarch in the Assyrian Church of the East, their closest ecclesiastical neighbors. The Thomas Christians held that communion was maintained, if communication lost, with the Catholic/Orthodox world until the arrival of Tridentine-era Portuguese missionaries at the end of the 15th century, who began a program of Latinization. Resistance to the imposition of western culture and ecclesiology culminated in 1653, the symbolic date for the breaking of communion and the eventual breaking of the once-unified Christian Church in India into its current situation, divided among those in communion with the Assyrian Church of the East, the Syrian Orthodox Church, Malankara Orthodox Syrian Church, the Malankara Mar Thoma Syrian Church (Anglican), the Syro-Malabar Catholic Church and the Syro-Malankara Catholic Church. The latter traces its origin to the corporate reunion of some Malankara Orthodox Syrian bishops and faithful starting in 1930.
The bishops met with Pope Benedict XVI this morning, and this afternoon were gathered at the Angelicum for a lecture offered by one of their number, Bishop Thomas Mar Anthonios, entitled, “New Evangelization: The Mission and Role of the Syro-Malankara Catholic Church”. The text is basically a synopsis of the lineamenta prepared for the first-ever Major Archiepiscopal Assembly scheduled for later this year. Thiers will be the first episcopal conference or church sui iuris to address the theme of the New Evangelization in plenary.
Before the beginning of the lecture, His Beatitude Major Archbishop Moran Mor Baselios Cleemis greeted the assembled students and guests, and made a special point to recognize his dissertation director, Fr. Fred Bliss, SM, from his days as an Angelicum student. As I sat surrounded almost entirely by Indian Catholics, the chanted prayer that began the seminar was one of the more moving spiritual moments I’ve experienced in recent weeks (I am not even sure if it was Hindi or one of the other languages, such as Tamil or Malayalam, I should ask).
Questions and challenges to be addressed in the new evangelization noted by Bishop Thomas included the relationship of evangelization and interreligious dialogue, individualism and secular culture (referred to as a “darkness”), the success of genuine inculturation, the necessity of Christian unity for effective evangelization, and the obstacles to freedom placed before the church both by the Indian state and the Roman curia (an issue which we were assured Pope Benedict had promised this morning to take under serious consideration). Pastoral lethargy was also noted as a challenge, “Communities should be shaken from their present slumber of maintenance to a renewed consciousness of mission.”
[The text of the Holy Father’s address to the bishops can be found at Vatican Radio here]
Chanted Prayer with Syro-Malankara bishops
Salomè Holly, In Memoriam
It has been 12 years, but sometimes, like today, I feel the loss as if it were yesterday: On 6 March 1999, my friend Salomè Holly was murdered, along with her mother and sister, by her step-father of five months, Dayva Cross. I spent the day on a road trip from Indiana to Florida with three friends for spring break, and had meant to call Salomè the night before – but decided I would send a postcard from Orlando after I arrived. I found out later, too, that she had already bought me a card for my 21st birthday the following week, which was found in her room.
My friends (Brian, Jesús and Miguel) and the university, particularly in the person of my rector Fr. Tom Doyle, were of immense help in getting me home by the end of the week so I could participate in her memorial service, which was held the weekend of my birthday. When I returned to Indiana, Jesus drove 2 ½ hours to pick me up at the Indianapolis airport, and then drove me back two hours to the Notre Dame campus, where a group of nearly 20 friends were waiting in a surprise birthday/consolation ‘party’ – I do not know if any of them realized how much all of that meant to me.
Salomè and I were in the band together, but we really started talking when we found ourselves in line next to each other during Homecoming my senior – her freshman – year. She had come alone, and my date had wandered off to be with friends (in truth, I would have wandered off on me too; I was even more socially awkward back then and probably not a very interesting date!). Later, I meant to ask her to prom, but was prevented by three considerations: our prom was scheduled during the Easter Vigil; I had no money; and, I figured, as a newly accepted seminarian for the archdiocese, my priority should be the Vigil. Over the next three years, I would come home from college and we would talk religion and politics until wee hours, playing Risk or solving the world’s problems with other friends; one summer we helped on the congressional campaign of a neighbor whose campaign manager was one of these friends. Sometimes, we would be up until dawn, her and me, just talking.
Before Salomè, I had lost grandparents and other relatives to old age, I had had friends killed in car accidents, known people to die of cancer, and a boss who died from complications of MS. By the time I was 21, I had known 21 people – friends, relatives, and acquaintances – who had died, and I had been to more funerals than weddings. Each was a loss, and were some more tragic than others: one friend since fourth grade, Rob, was killed in a construction accident five weeks after we graduated high school, expecting a child with his girlfriend. I gave his funeral sermon.
To lose someone to murder is something else entirely; it hits you in a way unlike other losses of life. (At least, in terms of the ‘how’ of the loss. As to someone loosing a child or spouse, i can only imagine these likewise hold their own unique pain). Especially, I think, since there seemed no rationale, no excuse of robbery-gone-awry or to silence someone-who-knew-too-much, just the actions of a depressed drug addict with an unstable personality. A friend at ND, Adrian, let me know I was not crazy in feeling this way, having experienced the same thing himself – all the consolation of friends who meant well was accepted in kind, but none knew how different a thing it was to lose a friend to murder than to another kind of death, except him. I probably never let him know how much I appreciated that.
At no point did I support the death penalty for Dayva Cross. He tried to commit suicide just after his arrest; he wanted to die, but denying him his wish was not my only motivation for objecting to it. My faith would not allow it. I do not mean the rules of my church, though its clear and consistent pro-life teaching does not allow for capital punishment (despite widespread dissent on this issue), but I mean my faith in God and his role as judge over our lives. I also mean that everyone deserves the time they need to truly face what they have done, atone and repent – we can neither deprive them of that more excruciating punishment nor of that opportunity for redemption by taking their life in response. More urgently, though, I think I knew instinctively that if I held on to the anger at him, it would do more damage to me than his execution could heal. He still sits on death row in the Walla Walla State Penitentiary, one of eight awaiting execution by lethal injection or by hanging (we are one of only two states with that option).
I know I can still talk with Salomè, though it is not the same; I know she listens and perhaps intercedes on my behalf from time to time. My belief in the communion of saints also means I will see her again, and indeed, the one request I have of the Lord of Life is that when I meet my death, I can be there to greet her when she meets hers.
Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed, in an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed.
For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality. And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about:
“Death is swallowed up in victory. Where, O death, is your victory? Where, O death, is your sting?”
1 Corinthians 15.51-55
Colloquium on Anglican Patrimony in light of the Apostolic Constitution: A Canon Law Perspective
After class on Friday, my professor and I walked down the hill from the Angelicum to the Anglican Centre in Rome to join a group of canon lawyers from the Anglican Communion and the Catholic Church engage in a presentation and a conversation on the nature of Anglican Patrimony in light of the Apostolic Constitution Anglicanorum Coetibus.
In the wake of the 2009 apostolic constitution making provision for the establishment of personal ordinariates, questions have been raised about the exact nature of the “Anglican Patrimony” which is named in the text of the constitution and its appended general norms. Cardinal Levada’s answer to the inquiring Anglicans was, “we are hoping you can tell us!” To begin answering that question, the Anglican Centre in Rome is coordinating a series of meetings this year on the theme Anglican Patrimony in light of Anglicanorum Coetibus.
There were 22 participants in the workshop: Three lay women, four lay men, and fifteen priests – Most of the participants were members of the standing colloquium of Anglican and Catholic canonists, who chose to have their annual meeting in conjunction with this workshop.
Questions raised and observations made included the following:
What exactly is “patrimony”? Canonically the term is used in the Latin code only in reference to the charism of religious orders and the particular customs of local churches in the formation of priests. In the Code of Canons for the Eastern Churches, it more clearly refers to the liturgy, theology, spirituality, and discipline of a particular church (CCEO 28, 39, 405). If the model of religious order charism is an example, it was noted by a Franciscan friar present that it took Clare 40 years to get the rule she wanted approved by Rome, a constant give and take, debate and discussion between the founder’s vision and the hierarchy’s presumptions – and we are only 16 months from the announcement of the Apostolic Constitution and six weeks from the establishment of the first actual Ordinariate. We may not know for some time what this received Anglican Patrimony will actually be.
There was some discussion that the ordinariates are apparently not limited to Anglicans and former Anglicans. [Though, in rereading the text, it does seem to be limited] Indeed, many of the traditionalist Anglicans attracted to it are former Catholics – canonically still considered Catholic by the Latin code. But does this mean that Lutherans, Baptists, et al. can join the Catholic Church as part of the Ordinariate? What/who defines an “Anglican group” that can corporately join the Ordinariate? Four of the provinces of the Anglican Communion are in fact united churches, local ecumenical unions between Anglicans, Reformed, and other denominations. Could a Presbyterian elder of one of these united churches join and become an Anglican Ordinariate priest? Many of these members of united churches are part of the Anglican Communion but do not think of themselves as Anglican.
Why was the model of the pastoral provision not simply adopted more widely? (Where personal parishes would be set up allowing for use of Anglican rites and lead by former Anglican clergy) In this case it was thought that the patrimony would not be sufficiently preserved, and Pope Benedict finds the Anglican patrimony to be worthy of preservation within the Catholics Church, not just by the Anglican Communion. (This observation lead to an entire conversation about the locus and determiners of Anglican patrimony).
What would be the approved liturgical use in the Ordinariate, and would this be up to each Ordinariate individually? Someone had heard the 1928 Book of Common Prayer, which had been approved for use by the Episcopal Church in the US but rejected by Parliament for use by the Church of England, would be the model. This was unconfirmed, and others noted that most Anglo-Catholics, in England especially, are already using the Roman rite anyway and would likely continue to do so.
This lead to the speculation that there could be an Anglican Ordinariate in which no particularly Anglican Eucharistic rite was celebrated, somewhat ironic when one considers that most people probably think of Anglican patrimony in primarily liturgical terms.
Why not establish an Anglican Catholic Church sui iuris, like the Eastern Catholic Churches? The thought here was the mention in the constitution of seeing the Anglican Church as a particular expression of the Latin Church, its rites as variation of the Roman rite – as well as not wanting to do any more to appear to be bringing back uniatism as a form of ecumenism, something which has been rejected by the Catholic Church in its agreements with the Orthodox.
Since the Anglican Communion officially recognizes two sacraments, how will the other five be celebrated in an Anglican Ordinariate, since the Catholics Church accepts seven? This question was ‘corrected’ as someone else noted that the Anglicans do, in fact, recognize all seven sacraments and both churches, as agreed in ARCIC I, recognize a hierarchy of sacraments – the two dominical sacraments of Baptism and Eucharist holding a pride of place among the seven sacramental acts, for both churches, though this is expressed differently in parts of the Anglican Communion than others.
Candidacy for ordination, in the personal ordinariates, will be determined by the Governing Council – but this is neither Catholic nor Anglican, for both communions currently put this decision in the hands of the ordaining bishop, though with appropriate consultation.
Some noted that there had been popular speculation that the exception to celibacy would only be granted pro tempore, however, this would have been made clear in the text if that was the intent. Each will be appealed on a case by case basis, as celibacy remains the ideal for those who were not already ordained in the Anglican church, but it remains a real, practical possibility.
Married bishops are a part of Anglican Patrimony, based on scripture, yet the Official Commentary on the Apostolic Constitution, written by Jesuit Father Gianfranco Ghirlanda, Rector emeritus of the Gregorian, has “absolutely excluded” the possibility of married bishops “given the entire Catholic Latin tradition and the tradition of the Oriental Catholic Churches, including the Orthodox tradition…” The VIS communiqué on 15 January announcing the erection of the first Personal Ordinariate of Our Lady of Walsingham for England and Wales, went so far as to say, “For doctrinal reasons the Church does not, in any circumstances, allow the ordination of married men as bishops.”
Given all of that, the question was asked, how much a part of the Anglican patrimony are married bishops, and what reasons could there be to exclude them? It was noted that despite the VIS announcement, there are no doctrinal reasons for not ordaining married men to the episcopate, only disciplinary reasons. It is suspected, given the wording of Fr. Ghirlanda’s commentary, that this could be out of ecumenical concern for our relations with the East – but also noted that the traditions of Latin and Eastern and Oriental churches have always differed, and the Orthodox would likely not be concerned whether we had a different discipline in the West vis a vis married bishops or not. Strangest of all, some noted, was that though the married former Anglican bishops would only be ordained to the presbyterate, especially those serving as ordinary are still allowed the use of pontificals, the symbols of episcopal office such as the pectoral cross and ring.
What will the role of priest’s wives be in the Ordinariate, if any? What role do Anglican clergy spouses have now? This varies in the Anglican Communion, depending on the cultural context, and would likely vary as well in the Ordinariates. In some places the priests wife is treated as the ‘first lady’ of the parish, and the bishops wife even called “mama bishop” and treated as the first among these. In others, they have no role unless they are also a theologian or minister in the church, or volunteer like any other parishioner.
Final comments came from two Anglicans. The first shared that he had initially thought this “pastoral response” was anything but ecumenical, but as he reflected on it, the idea formed that the Anglican patrimony to be received by the Catholic Church in the Ordinariates was the people themselves. In this way, by receiving them, we are receiving some part of Anglicanism, and this may eventually turn out to be one more way in which the ground was prepared for the full-scale reception of each other in full communion down the road.
The other, who also stated considerable concern, shared that he was afraid that this would in fact have some rather negative ecumenical results, again by reason of the people received through the Ordinariate – the Anglicans may be all to happy to see them go, and he fears we Catholics may not be all that happy to receive them, once we get to know them!
On that note, we broke for drinks.
Basilica di Santi Giovanni e Paolo con Padre Augusto Martrullo, CP
Even in Rome, one can fall prey to the common experience of not checking out the treasures in one’s own backyard (or underneath one’s feet, as the case may be). Underneath the Caelian hill, starting under the basilica of John and Paul, are a labyrinth of Roman houses, tunnels and other structures dating back to the first centuries after Christ.
The Lay Centre residents were lead on a tour of the church itself and the Roman houses beneath by Fr. Augusto Martrullo, the Passionist priest who serves as rector of the basilica of San Giovanni e Paolo. We concluded the day with Sunday Eucharist in the chapel of the Passionist founder, St. Paul of the Cross, in honor of the Passionist Saint Gabrielle of Our Lady of Sorrows, whose feast it was.
The Caelian hill was the site of the Temple of Claudius, which was raided for Nero’s Nymphaeum, which in turn was raided for the Flavian Amphitheater (Coliseum). On the edge of the hill were several houses known as insulae – blocks of apartments for artisans. At some point several of these were combined to create a single large domus – a house for the wealthy. This was thought to have belonged to the brothers John and Paul, who served as officers in the court of Constantine (c.312-337) and who became Christians, converting part of their house to serve as a domus ecclesiae – a house for the Church. During the reign of Julian [the Apostate] (c.361-363) they were martyred.
Basilica of Sts. Giovanni e Paolo
The original church was built over the house by St. Pammachius, a Byzantine senator. It is a church, Padre Augusto says, whos history is one of constant renovation and reconstruction, having been damaged or destroyed during the sack of Alaric and the Visigoths in 410, an earthquake in 442, and the sacking by the Normans in 1084, among others. The most recent renovation was in the early 18th century when the entire church, which had been for almost 1400 years a great example of paleo-Christian architecture, was baroquified by the cardinal-titular Fabrizio Paolucci.
Clearly considered a tragedy, this baroque “renovation” destroyed some of the ancient frescoes when a contraption was inserted that would raise and lower the monstrance during the new “forty hours devotion” that was becoming popular. It also destroyed the original design of the nave, cutting off light from the 13 high windows and turning the traditional five-aisle basilica into a single nave. It removed the altar from the center of the church (over the tomb of the martyrs) to a position in the west transept.
Later, when Cardinal Spellman became the titular of the basilica after Pius XII was elected pope (thus vacating his previous titular church), he imported 33 chandeliers from the Waldorf-Astoria in New York to decorate the church (or so I was told by one Passionist; another disputes this origin of the chandeliers). Spellman also helped restore the façade of the church to the original Paleo-Christian look. It has remained the titular for the cardinal-archbishops of the “city that never sleeps” ever since, currently held by Cardinal Egan.
The houses underneath the basilica were discovered in 1887 by a Passionist Padre Germano. At the beginning of the 21st century, under Padre Augusto’s watchful eye, they have been restored and a new museum created, which opened in 2002.
The museum now includes displays of first century amphorae as well as 12th century Arabic plates and pottery that had been used to decorate the bell tower added at that time. The rooms are in many cases well preserved, including some third or fourth century frescoes, including one that will be instantly recognizable to almost any student of church liturgy and history, a figure in the Christian orans position in a room full of pagan representations.
Though currently off-limits, one can also see the entrances to various tunnels and other chambers which are thought to have served as training and barracks for gladiators, giving them access to the coliseum from underground.
The basilica does not serve as a parish, but is a popular wedding location. The Eucharist is celebrated on Sundays by one of the Passionists in the chapel of St. Paul of the cross, with music by some of the Passionist students. The piazza in front of the church remains one of the most well-kept examples in the city of medieval Rome, and has been used as a setting for several films and television spots. A small road along the side of the church, under the flying buttresses, is thought to be one of the oldest roads in Rome in continuous use as such.
Lay Centre residents with Basilica rector Augusto Martrullo, CP
Guest response to ‘Liberal’ and ‘Conservative’ in the Church
My blog posts appear on my Facebook wall, and sometimes get comments there. A friend and former parishioner of mine, Colleen Walsh, shared this reply to my quote from Fr. Ladislas Orsy on ‘Liberal’ and ‘Conservative’ in the Church. I would like to see continued conversation on this idea, and will add some of my own thoughts soon, but I asked Colleen if she would allow me to repost her comments here on the blog so a broader audience could take up the theme, and she kindly agreed. [I have made some minor copy and formatting edits, but not edited content]
As always, replies, comments and critiques are welcome, but only respectful contributions will be approved!
Colleen and her husband, Pat
A.J., I think there is actually a post-Vatican II split, some would call a schism of sorts, that is not being considered in this article.
I would have to ask this: If the people who like the Tridentine Mass would be considered the conservatives, and my group could be considered the faithful liberals, due to being post Vatican II, then what would you call the folks that seem to be more liberal than me? There are many examples of this, but I will only mention two for illustrative purposes. One example would be the people in the church that want women priests. Another group of people would be those who seem to actually embrace integrating eastern religious ideas and rituals into the Catholic church. I have had contact with many people of both these beliefs, neither of which, I would wish to be grouped with, if a line is being drawn.
The latter of these groups baffle me. I mean, If Jesus is the real thing, and our church is the One True Church, then it appears that one who believes in the integration of Eastern religion is implying that God somehow goofed and left something out when He started our church. How can that be if we are the One True Church? Last I checked, God doesn’t make mistakes. He picked males to lead his church from the beginning and He also chose His Son to be our saviour, who could bring us to His Father, God. God didn’t expect us to go through some guru to in order to have a relationship with God. If Jesus is the way and no one can come to His Father but by Him, then why do these people feel all paths lead to God? God is a loving God, so why would He ask His only begotten Son to die for us, a horrible painful death, if there were going to be other paths to Him anyway? God would not do it if He thought there was another way. God, in His infinite wisdom, is way smarter than us, and knows the weight of our sin, and it is very, very, heavy! Just look at abortion, for example.
Many folks think I am conservative because I like taking communion on the tongue and am glad that they put kneelers back the churches around here. I am opposed to the idea of inclusive language, don’t agree with the idea of women priests and am against using female altar servers. (I think female altar servers helped contribute to our dwindling number of vocations to the priesthood) I also really like that Mother Angelica and Fr. Corapi and Priests for Life are not afraid to stand up for the sanctity of life in this culture of death. I believe nuns should be happy to wear the habit, and should not be hiding their light under the bushel basket of street clothing. They shouldn’t be afraid to show their Catholic identity! I also do not like round churches as I believe we should be focused on the miracle of the Mass, the Eucharist, not the people across the room from us. That is a distraction. I believe the tabernacle belongs behind the alter, not in a separate room adjacent to the sanctuary like it’s some sort of a side show in a circus. The Eucharist is central to our faith and should not be kicked to the side of the building somewhere. I think a crucifix belongs inside the sanctuary at all times, not these statues of the risen Christ, because as Catholics, not only is it part of our identity, but it is an important reminder that we should see often. (Jesus loves us THIS MUCH, and suffered for us THIS MUCH) We are only human and need that reminder! The devil wants us to forget this. Seeing Jesus crucified helps to form a good sense of Catholic guilt. Contrary to popular belief, Catholic guilt can be a good thing. 🙂 It should be an integrated part of every conscience. It helps us to make the right choice. It helps us make a good examination of conscience. I think the risen Christ status are beautiful and would be a fine, even welcome addition, to today’s church, as long as they are not being used to replace the crucifix. They could be set up at the end of the stations of the cross to finish the story. 🙂 As for stained glass windows, I think it is a shame my first parish, sold their beautiful building in the 80’s to build a new round, visually plain, modernized church without kneelers. The old building had previously been a seminary and the stained glass and mosaics told stories of Saints and the Bible along with a beautiful stations of the cross. This beauty, along with the presence of the Eucharist in the tabernacle behind the altar, and the crucifix in front of the congregation which was a constant reminder of the ultimate sacrifice, created a beautiful setting for Mass, even with the folky guitar music I so enjoyed at the time. It was the perfect mix of old and new, in my opinion.
On the other hand, I have friends who think I am way too liberal because I do not want to go backwards to a complete Latin Mass. I think it’s important to hear the Word and understand it in ones own native language. (on a side note, I have to say, I dislike the bilingual masses our archdiocese is into doing. It seems there is always something lost for those who don’t speak both languages fluently, since they flip flop between the readings and songs. The only REAL bilingual part is the fact that the homily is said in both languages.) I attended a Latin Easter Vigil Mass once and although we could read along in English with every reading, the only part in a English was the homily. Even though the music was pretty, I wanted to sing along and was frustrated that it was mostly only the schola choir allowed to sing during the Mass. I think the part that got me most is that I felt a need to go back home and read the readings all over again in English because I still felt hungry for the Word! I have heard that I picked an extreme Mass to go to for my first Latin Mass, and that it was not typical to do every reading in Latin during many Masses, but I felt it really was not my worship style.
I very much enjoy Lifeteen Mass music, and am not opposed to clapping during songs in Mass. I have even sung with some of the “modern” music groups at different parishes and was even part of a Catholic handbell choir at a local parish before I moved up north. I listen to the local a Christian music station, and I even let my kids watch some secular TV shows, which would be considered taboo for some of my Tridentine friends, many of which don’t believe in even having a TV in the house at all. I am not opposed to holding hands during the “Our Father” and have been known to cross aisles and even give hugs during the sign of peace. Although, I try to wear my Sunday best, but I have to confess that on some occasions I find myself having to wear jeans to Mass. When this happens, I try to at least wear ones that are not too faded and can be sort of dressed up with a nice shirt and some shoes other than tennis shoes, after all it IS the King we are going to see! (Bishop Eusebio reminded me of that when he was our pastor at St. Elizabeth prior to becoming a bishop. It was kinda funny cuz I was so pregnant my feet wouldn’t fit my dress shoes, so I wore my fake birkenstocks the next week so as not to get reprimanded by Father. LOL) My Tridentine friends are almost never seen without a skirt, even on the playground and would never go to Mass without a veil. I do have to say that I am appalled at the fact that so many altar servers in our diocese that wear jeans and tennis shoes under their albs. I think it is not only tacky and distracting, but disrespectful to serve like this. Waiters at restaurant dress nicer than most of these boys!
I have been to charismatic gatherings over the years and have been baptized in the Holy Spirit and very much see the need to reach out to our protestant brothers and sisters and those of other traditions, though I do not believe we should be hiding our Catholic identity by trying to look like protestant churches. I believe music is a great place to find some common ground, both biblically and culturally in our liturgy without losing our Catholic identity in today’s world.
Believe it or not, there is a very large group that is often stereotyped as ultra-conservative, pre-Vatican II, but to the contrary, actually embraces the liberating aspect of hearing God’s Word spoken in a way that is meaningful to them in their own language. It is a group that appreciates the ability to sing praise to God with all the zeal given to us by the Holy Spirit, even, if it means clapping, and using guitars and drums! Yes, there is actually quite a large group of us conservative, yet modern (or as this article seems to call us, ‘faithful liberals’) post -Vatican II folks who are out there. We enjoy the ability to participate in Mass with a more modern worship style. The problem is that some people would like to throw us all into one category with the pre-Vatican II crowd just because we appreciate some of the beauty the old church had to offer, some of the same beauty you get to experience every day while you are in Rome. While we embrace the changes in liturgy given to us by Vatican II, we cling to whatever beauty and traditions we still have in today’s church, sometimes due to a deep understanding of the meaning behind the tradition and other times due to fear that before too long, the Church will be purged of all that identifies Her: throwing the baby out with the bathwater in an attempt to make Her more inviting to non-believers. It would be a sad day if they renovated Rome, yanked out all the crucifixes and kneelers, stripped the buildings of all the stained glass and mosaics in the name of Vatican II.
International Joint Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches:
A few weeks ago I mentioned running into Fr. Ron Roberson on the streets of Rome as he was heading into this meeting. This is a repost of the report from Oriental Orthodox Church News and Events posted by Ibrahim Yuhanon, S O C E ( Editor ) at 2/02/2011 07:49:00 PM
The eighth meeting of the International Joint Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches took place in Rome from January 25 to 28, 2011. The meeting was hosted by His Eminence Cardinal Kurt Koch, the new President of the Pontifical Council for Promoting Christian Unity. It was chaired jointly by Cardinal Koch and by His Eminence Metropolitan Bishoy of Damiette, General Secretary of the Holy Synod of the Coptic Orthodox Church.
Joining delegates from the Catholic Church were representatives of the following Oriental Orthodox Churches: the Antiochian Syrian Orthodox Church, the Armenian Apostolic Church (Catholicosate of All Armenians), the Armenian Apostolic Church (Holy See of Cilicia), the Coptic Orthodox Church, the Ethiopian Orthodox Tewahido Church, and the Malankara Orthodox Syrian Church. No representative of the Eritrean Orthodox Tewahdo Church was able to attend.
The two delegations met separately on January 25, and held plenary sessions each day from January 26 to January 28. Each day of the plenary sessions began with a common celebration of Morning Prayer. In his remarks at the beginning of the first session, Cardinal Koch welcomed the group to Rome, and said that “I have had an enduring ecumenical interest in the Oriental Orthodox Churches, and in your history, your life of faith, your liturgy and theology. I have always felt very at home in your presence. Despite our longstanding separation, we share a solid basis of faith and ecclesial order.” With great sadness the Cardinal also informed the group of the death of one of the Ethiopian Orthodox representatives, Father Megabe Biluy Seife Selassie. He has been replaced by Archdeacon Daniel Seife Michael, an instructor at Holy Trinity Theological University College in Addis Ababa. The cardinal also offered congratulations to Father John Matthews who, since the last meeting, was ordained a bishop and given the name Metropolitan Dr. Youhanan Mar Demetrios, Assistant Metropolitan of Delhi, and to His Eminence Nareg Alemezian who has been elevated to the rank of Archbishop. Metropolitan Bishoy took the occasion to congratulate Cardinal Koch on his appointment as President of the Pontifical Council, and to express his gratitude to Cardinal Walter Kasper for his co-chairmanship of the commission until his retirement last year. He also stressed that the official name of his family of churches should always be “Oriental Orthodox Churches.”
At this meeting, the members continued their study – in a very friendly atmosphere – of the ways in which the churches expressed their communion with one another until the middle of the fifth century and the role played by monasticism in this. The papers presented included “The Communion and Communication that Existed Between Our Churches Until the Mid-Fifth Century of Christian History As Well As the Role Played by Monasticism: The Tradition of Antioch,” by Archbishop Theophilus George Saliba; “The Petrine Office and the Question, Who Established the Church of Rome?: Coptic Orthodox Perspective,” by Metropolitan Bishoy of Damiette, “Communion and Communication Among the Churches in the Tradition of Alexandria,” by Father Mark Sheridan, OSB; “The Role of Monasticism in the Development and Communion of the Churches,” by Father Columba Stewart, OSB; “Communion and Communication that Existed Between Our Churches Until the Mid-Fifth Century of Christian History and the Role Played by Monasticism: The Ethiopian Experience,” by Archdeacon Daniel Seife Michael Feleke; “The Reception of the Ecumenical Councils in the Armenian Tradition (VIII-XV cc.)” and “Communion and Communication,” by Archbishop Yeznik Petrossian; “Communion and Communication Between the St. Thomas Christians of India and Other Churches till Mid-Fifth Century A.D. – Indian Orthodox Perspective,” by Metropolitan Dr. Gabriel Mar Gregorios; “Communion and Communication Between the St. Thomas Christians of India and Other Churches till Mid-Fifth Century A.D. – A Syrian Orthodox Perspective,” by Metropolitan Dr Kuriakose Theophilose; “Communion and Communication Among the Churches: Rome in the Pre-Constantinian Era,” by Prof. Dietmar W. Winkler.
In these various studies, the members of the commission focused more precisely on the concrete expressions of communion and communication among the churches before the separation. Indeed, communion was expressed primarily through various forms of communication. It was noted that in the pre-Constantinian period, there was an intense communication among the churches, especially in times of crisis. There was a common sense of responsibility towards the other churches that was found most clearly in the exchange of letters and synodal decisions. These provided a means of conveying encouragement and challenge to one another, as well as theological clarifications. This exchange was mutual among the various churches. It exemplified a remarkable degree of communion among local communities in a process that lacked central direction after 250 years of expansion throughout the Roman Empire and beyond, including Armenia, Persia, Ethiopia and India. The universal phenomenon of Christian asceticism, present from the earliest times, found expression in the monastic movements, emerging from the late third century in all parts of the Christian world. There was a fruitful exchange of monastic spiritual writings emanating from the Christian Orient, even across doctrinal divisions.
In the evening of January 25, the members attended a Vespers service in the Basilica of Saint Paul’s Outside the Walls presided over by His Holiness Pope Benedict XVI for the conclusion of the Week of Prayer for Christian Unity. In his homily the Holy Father made reference to the presence of the members of the dialogue, and said, “We entrust the success of your meeting to the Lord, that it may be another step forward towards our longed-for unity”. On Thursday evening January 27, Cardinal Koch hosted a dinner for the dialogue members and staff of the Pontifical Council for Promoting Christian Unity at the Domus Sanctae Marthae in the Vatican.
Pope Benedict XVI received the members of the commission in private audience on Friday morning January 28. Cardinal Koch and Metropolitan Bishoy thanked the Pope for receiving the commission, and Metropolitan Bishoy presented a Coptic icon of Saint Mary the Mother of God to him on behalf of the members of the commission. The Pope then greeted the members, saying “It is with great joy that I welcome you, the members of the Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches. Through you I gladly extend fraternal greetings to my venerable Brothers, the Heads of the Oriental Orthodox Churches. I am grateful for the work of the Commission which began in January 2003 as a shared initiative of the ecclesial authorities of the family of the Oriental Orthodox Churches and the Pontifical Council for Promoting Christian Unity. As you know, the first phase of the dialogue, from 2003 to 2009, resulted in the common text entitled Nature, Constitution and Mission of the Church. The document outlined aspects of fundamental ecclesiological principles that we share and identified issues requiring deeper reflection in successive phases of the dialogue. We can only be grateful that after almost fifteen hundred years of separation we still find agreement about the sacramental nature of the Church, about apostolic succession in priestly service and about the impelling need to bear witness to the Gospel of our Lord and Saviour Jesus Christ in the world. In the second phase the Commission has reflected from an historical perspective on the ways in which the Churches expressed their communion down the ages. During the meeting this week you are deepening your study of the communion and communication that existed between the Churches until the mid-fifth century of Christian history, as well as the role played by monasticism in the life of the early Church. We must be confident that your theological reflection will lead our Churches not only to understand each other more deeply, but resolutely to continue our journey decisively towards the full communion to which we are called by the will of Christ. For this intention we have lifted up our common prayer during the Week of Prayer for Christian Unity which has just ended. Many of you come from regions where Christian individuals and communities face trials and difficulties that are a cause of deep concern for us all. All Christians need to work together in mutual acceptance and trust in order to serve the cause of peace and justice. May the intercession and example of the many martyrs and saints, who have given courageous witness to Christ in all our Churches, sustain and strengthen you and your Christian communities. With sentiments of fraternal affection I invoke upon all of you the grace and peace of our Lord Jesus Christ.”
The ninth meeting of the International Joint Commission will take place in Addis Ababa, Ethiopia, at the invitation of His Holiness Abune Paulos I, Patriarch of the Ethiopian Tewahido Orthodox Church. The members will plan to arrive on Monday January 16, 2012, and depart on Monday January 23. The two delegations will meet separately on Tuesday January 17, and in plenary session on Wednesday, Thursday and Saturday, January 18, 19, and 21. They will participate in the celebration of Epiphany (Timkat) on January 20, and in Sunday liturgies on January 22.
The members concluded with joyful thanks to God, the Father Son and Holy Spirit, for what has been accomplished at this meeting.
* * *
The members of the Commission are:
Representatives of the Oriental Orthodox Churches
(in alphabetical order)
Armenian Apostolic Church— Catholicosate of all Armenians: H.E. Khajag Barsamian, Archbishop of the Eastern Diocese of the USA, New York; H.E. Archbishop Yeznik Petrossian, General Secretary of Bible Society of Armenia, Etchmiadzin, Armenia;
Armenian Apostolic Church— Holy See of Cilicia: H.E. Archbishop Oshagan Choloyan, Prelate of the Eastern Prelacy in the USA, New York; H.G. Archbishop Nareg Alemezian, Ecumenical Officer of the Holy See of Cilicia, Antelias, Lebanon;
Coptic Orthodox Church: H.E. Anba Bishoy (co-chair), Metropolitan of Damiette, Egypt, General Secretary of the Holy Synod of the Coptic Orthodox Church; Rev. Fr. Shenouda Maher Ishak, West Henrietta, New York, USA; H.G. Bishop Daniel of the Coptic Orthodox Church in Sydney, Australia (observer);
Eritrean Orthodox Tewahdo Church: Rev. Fr. Kaleab Gebreselassie Gebru, Eritrean Orthodox Tewahdo Patriarchate, Asmara, Eritrea (unable to attend);
Ethiopian Orthodox Tewahido Church: Archdeacon Daniel Seife Michael Feleke of Holy Trinity Theological University College in Addis Ababa; Mr. Lique Hiruyan Getachew Guadie (unable to attend);
Malankara Orthodox Syrian Church: H.E. Metropolitan Dr. Gabriel Mar Gregorios, President of the Department of Ecumenical Relations, Diocese of Trivandrum, India; H. G. Metropolitan Dr. Youhanon Mar Demetrios, Assistant Bishop of Delhi (co-secretary), Delhi, India.
Syrian Orthodox Church of Antioch: H.E. Mor Theophilus George Saliba, Archbishop of Mount Lebanon, Secretary of the Holy Synod of the Syrian Orthodox Church, Beirut, Lebanon; H.E. Kuriakose Theophilose, Metropolitan of the Malankara Syrian Orthodox Theological Seminary and President of the Ecumenical Secretariat of the Malankara Syrian Orthodox Church in India, Ernakulam, India;
Representatives of the Catholic Church
His Eminence Cardinal Kurt Koch (co-chair), President of the Pontifical Council for Promoting Christian Unity;
Most Reverend Paul-Werner Scheele, Bishop Emeritus of Würzburg, Germany;
Most Reverend Youhanna Golta, Patriarchal Auxiliary Bishop of the Coptic Catholic Patriarchate, Cairo, Egypt;
Most Reverend Jules Mikhael Al-Jamil, Procurator of the Syrian Catholic Patriarchate to the Holy See and Apostolic Visitator in Europe, Rome;
Most Reverend Peter Marayati, Armenian Catholic Archbishop of Aleppo, Syria;
Most Reverend Woldetensae Ghebreghiorghis, Apostolic Vicar of Harar, Ethiopia, President of the Ecumenical Commission of the Catholic Church in Ethiopia and Eritrea;
Rev. Fr. Frans Bouwen M.Afr., Consultant to the Pontifical Council for Promoting Christian Unity; Jerusalem;
Rev. Fr. Columba Stewart, OSB, Executive Director, Hill Museum and Manuscript Library, St. John’s Abbey and University, Collegeville, Minnesota, USA;
Rev. Fr. Ronald G. Roberson, CSP, Associate Director of the Secretariat for Ecumenical and Interreligious Affairs, US Conference of Catholic Bishops, Washington, DC, USA;
Rev. Fr. Paul Rouhana, OLM, Université Saint-Esprit, Kaslik, Jounieh, Lebanon (unable to attend);
Rev. Fr. Mark Sheridan, OSB, Pontificio Ateneo S. Anselmo, Rome;
Rev. Fr. Mathew Vellanickal, Vicar General of the Archdiocese of Changanacherry, India;
Rev. Fr. Boghos Levon Zekiyan, Pontifical Oriental Institute, Rome;
Prof. Dietmar W. Winkler, Consultant to the Pontifical Council for Promoting Christian Unity, Salzburg, Austria.
Rev. Fr. Gabriel Quicke, Official of the Pontifical Council for Promoting Christian Unity, Rome (co-secretary).
Rome, January 28, 2011
Spring Studies
For those still keeping track, here are my courses for the coming semester, along with thesis writing and preparing for the lectio coram – comprehensive oral exams.
- Catholicism in the Church: Anglican and Roman Catholic Perspectives
- Does Doctrine Still Divide? (with Geoffrey Wainright)
- Ecumenical Methodology II
- Ecumenism and Canonical Structures
- First-Century Judaism
- From the Chalcedonian Formula of Faith to the Christological Agreements between the Catholic Church and the Pre-Chalcedonian Churches
- The Messianic Idea in the Hebrew Bible and the Dead Sea Scrolls
- Shi’ite Islam and Roman Catholicism
- Seminar: Readings in Schillebeeckx’s Christology
Quote of the Day – ‘Liberal’ and ‘Conservative’ in the Church
We hear much about the imaginary case of Conservatives v. Liberals in the church… The labels are misconceived, misplaced, and misleading.
Today’s “conservatives” are mostly clinging to convictions and habits developed mainly after the Council of Trent; rare among them are those familiar with the church of the first millennium, and even rarer those who wish to return to its practices.
They who in common parlance are called “liberals” hardly form a cohesive group. Many of them are simply searching honestly for the correct practical implementation of the conciliar vision. Others are “free thinkers” of sorts; they want to propagate the Council’s vision but do not have enough knowledge to do so within the balancing parameters of the Tradition; they easily fall into unacceptable excesses.
With some simplification it is fair to say, though, that the contemporary fight between the conservatives and the (faithful) liberals is between the “Tridentines” and the followers of Vatican II.
Ladislas Orsy, Receiving the Council: Theological and Canonical Insights and Debates. Liturgical Press: 2009. p.87, footnote 22
(Responses welcome, as always! What do you think?)
The Ecumenism Blog 