Mass Etiquette: 20 Things To Do And Not Do In Mass

A good list from Aggie Catholics.

The following are things I would also like to point out:

#6.  It is also never appropriate to wear low cut or revealing clothing no matter how fashionable it is.

#11.  Before Mass and after Mass is a time that we should observe holy silence.  But after receiving holy communion should also be a time for sacred silence.  This silence is broken by having to sing a hymn.  It makes it difficult to give thanks to God when you cannot hear yourself think.

#16.  Remember that Jesus is truly present in the consecrated hosts and His precious blood is in the chalice.  Bow down when passing by any other Extraordinary minister of Holy Communion holding a chalice or ciborium during Holy Communion.

DO THE LITURGICAL YEAR AND THE EUCHARIST PRESENT HISTORY OR MYSTERY?

by Brother John M. Samaha, S.M.


The Church’s liturgy demonstrates varied symbolism and a wide versatility in the presentation of content and meaning. Some texts reflect history, at times so vividly the events seem current. Sometimes the action reported pertains to the present as it petitions or proclaims grace. Or our gaze is lifted high to the Parousia, to judgment and heaven, oriented toward the future. The liturgical texts seemingly leap from one area of reference to another, sometimes within the same sentence. Frequently it is doubtful which area of concern is intended, or it may be left undecided. How are we to absorb and gainfully employ this lively variation in proper perspective? What does the liturgy expect of us? Is it inviting us to recall salvation history? Is it offering us the grace of the present? Or is it perhaps preparing us for the life to come?

Living Liturgy

When we celebrate liturgy we are doing the work of the People of God. The Fathers of the Church, both East and West, taught us that liturgy is nothing less than the ongoing saving work of our Redeemer, Jesus Christ, still present and operative among us through the Holy Spirit. The great Latin Father, Pope St. Leo the Great, in the fifth century explained it in this way: “What was visible in our Redeemer has passed over into the sacraments.” In other words, what Jesus did historically during his earthly life, he continues to do sacramentally through the liturgical mysteries he celebrates in and with his Church. Remember that “sacraments” in the language of the Fathers refers to the mysteries of the whole, visible ministry of the Church, not just the seven sacraments in the popular, technical sense of the term. This reminds us that Jesus is working in us and through us. In effect, each of us is a sacrament of Christ.

From the very beginning it is important that we have a clear understanding of the distinct planes, layers, or dimensions on which the liturgical drama is enacted: history, grace, and eschatology.

History

On the historical plane the liturgy re-presents events of the past so vividly as to make them appear as happening today – some from the Old Testament but most from the life of Christ. As an example, consider the Christmas season. The liturgy dramatically re-enacts Christ’s advent and birth. During four weeks it prepares us for the birth of our Savior. In a spirit of simple, childlike longing we approach the great feast. On Christmas day itself the liturgy leads us to the crib at Bethlehem and shows us the newborn Son of God, and speaks of a “new birth in the flesh.” This historical application concerns not only the birth of Christ, but his whole life, the entire history of salvation, and the lives of the saints. Consequently history is an important constituent of liturgy.

Grace

Action on the plane of grace pertains directly to us and takes place in the present. The liturgy is operative here when it proclaims and produces God’s life in our souls. The historical plane serves as a framework for the plane of grace. The plane of grace is the pledge of future glory and anticipates the dimension of eschatology.

On the plane of grace the Eucharistic Liturgy is paramount. Its prayers and those of the Liturgy of the Hours reveal fully the effects of the Paschal Mystery. While quite clear, much is left to our meditation. The liturgy intimates its wealth to us, clothed in the garments of the history of salvation.

Eschatology

Many liturgical texts treat of the end of time, of the Parousia, of the next life, of heaven and hell. It is the consummation of the other two planes or dimensions of liturgical action, the end for which they exist and were providentially planned.

Advent offers a striking example of the interplay of these three planes or dimensions. The texts of the liturgy express longing for the first coming of Christ in the flesh in terms of history. Always implied is Christ’s coming in grace, a point frequently made explicit. In the mystery of the Mass the appearance of Christ upon the altar is awaited. The ultimate reference, however, is to his final coming at the end of time. We distinguish a threefold advent, although we do not always determine which one is intended in a particular liturgical reading. Sometimes all three may be possible. Stress may be placed now on one, now on the other, and often those at prayer choose the precise application. It is exactly this lively tension that makes the liturgy dramatic. To understand and differentiate these several areas of orientation is the first requirement for understanding the sacred texts. The second task is to apply this understanding to daily life.

Entering the mystery of the liturgy

How do we accomplish so beneficial a task? From the outset we must be convinced that the liturgy is concerned primarily with the present. The past or future are only symbols or signposts of today’s outpouring of grace. The chief function of the liturgy is to bring us divine life now. However, the present may be disguised in the raiment of the past or the future.

Looking at the Advent liturgy again, we notice that the texts speak at length about the first coming of Christ, the Incarnation. This deserves our serious consideration and grateful remembrance as we mine the spiritual value. But to make Advent a sentimental
preview of Christmas would be a mistake. And this is the misdirection of civic and commercial observances. There is much more to Advent and Christmas. We no longer yearn for Christ’s first coming because it is past. But we can put such desire in the service of grace. Through grace Christ comes to us in a manner symbolized by his first coming. His earthly life and work foreshadowed his work in the Church and in our souls. Every year we should long for and prepare for his coming in grace, using the history and symbols of his first coming, his birth and infancy. Although grace is already within us, grace can come to us again and again in fuller measure.

In the Mass the liturgy attains its closest contact with the present. In the Mass not only are the Body and Blood of Christ present, but the Divine High Priest and Lamb of God appears on the altar, fulfilling the symbols of his earthly life. By the Eucharist history becomes present and hope becomes reality. The past and future become actual before our eyes. What we read as past history and what we await as future hope merge into a holy now and a blessed today in the Mass. Essential to the celebration and application of the liturgy is knowing that in the mystery of the Mass we transpose to the present everything relating to past or future.

The people of the early Church lived with the expectation of the second coming of Christ constantly in mind. With the passing of centuries interest shifted to the present. Yet many eschatological texts are found in the liturgy. However the liturgy does not suggest we dream away the present and live only in the future. When presenting to us the final times it is admonishing us to strip our hearts of fleeting earthly attachments and to anchor them where true joy is found. Thus the frequent repetition of the Lord’s admonition to be watchful and ready always for his coming. His final coming is anticipated in the Eucharistic mystery enacted before us now.

The Mass-mystery embodies all

Consequently the Eucharistic liturgy is the focal point to which all phases of the liturgy converge. Again recalling the Advent liturgy, we find in the Mass the symbol of Christ’s first coming taking on reality, his second coming is anticipated, and he comes to us in grace. The human soul becomes the scene of that threefold advent. Jesus appears on the altar, visits us in Holy Communion, and enlightens our darkness through the glory and grace of his presence.

Liturgy is no ethereal intangible; it is as absolute as birth and judgment and death. Our desire for the coming of the Newborn into the crib of our hearts is not empty sentiment. Underlying it is the solid truth of the “new birth of the Only-begotten in the flesh” (Vigil of Christmas). The sacramental interpretation of the Eucharist presents a veritable treasury of grace embodying all that is proper to the work of redemption -- commemorative, eschatological, or sacramental portent.

Through the liturgy we receive our true treasure, the pearl of divine life. Truly the Church year is a year of grace.

Is the liturgical year history or mystery? It’s not a case of either/or, but one of both/and.

Eight Reasons Why Men Only Should Serve at Mass

Mass Celebrating the Closing of the Year for Priests

To raise the possibility of an all-male liturgical ministry is to invite tribulation. Those who prefer the traditional arrangement of male altar servers, lectors, and so on are nervous about vocalizing their convictions, let alone acting upon them. This in itself is significant: Regardless of where one stands on the issue, it should give us pause that many Catholics, from the pious in the pews to prelates in the Vatican, stand in fear of being stigmatized as supporters of a 4,000-year-old tradition, faithfully kept by God's chosen people from the days of Abraham until the Catholic Church began changing its practices in the 1970s.

But let us have courage and look again with fresh eyes. Such an investigation is necessary, especially if we wish to continue admitting women into the service of the sanctuary. G. K. Chesterton once complained of would-be reformers that they "do not know what they are doing because they do not know what they are undoing." His grievance was that reformers either do not sufficiently study the original rationale for the thing they are dismantling, or they assume "all their fathers were fools." Yet advocates for female liturgical ministers might go further and say that our fathers were not fools but worse: oppressors, sexists, misogynists. This forces us to ask: Are sins of bias the real reason behind an all-male liturgical ministry? What precisely are we undoing?

To address these questions, we turn to eight distinctions...

Inside Catholic: Eight Reasons Why Men Only Should Serve at Mass

H/T Pewsitter

Kneeling for Holy Communion

"Kneeling for communion is one of the innovations that pope Joseph Ratzinger has introduced when he celebrates the Eucharist."

Why Kneel for Communion

"The Liturgical Year: History of Mystery?"

DO THE LITURGICAL YEAR AND THE EUCHARIST PRESENT

HISTORY OR MYSTERY?


by Brother John M. Samaha, S.M. reprinted here with permission


The Church’s liturgy demonstrates varied symbolism and a wide versatility in the presentation of content and meaning. Some texts reflect history, at times so vividly the events seem current. Sometimes the action reported pertains to the present as it petitions or proclaims grace. Or our gaze is lifted high to the Parousia, to judgment and heaven, oriented toward the future. The liturgical texts seemingly leap from one area of reference to another, sometimes within the same sentence. Frequently it is doubtful which area of concern is intended, or it may be left undecided. How are we to absorb and gainfully employ this lively variation in proper perspective? What does the liturgy expect of us? Is it inviting us to recall salvation history? Is it offering us the grace of the present? Or is it perhaps preparing us for the life to come?

Living Liturgy

When we celebrate liturgy we are doing the work of the People
of God. The Fathers of the Church, both East and West, taught us that liturgy is nothing less than the ongoing saving work of our Redeemer, Jesus Christ, still present and operative among us through the Holy Spirit. The great Latin Father, Pope St. Leo the Great, in the fifth century explained it in this way: “What was visible in our Redeemer has passed over into the sacraments.” In other words, what Jesus did historically during his earthly life, he continues to do sacramentally through the liturgical mysteries he celebrates in and with his Church. Remember that “sacraments” in the language of the Fathers refers to the mysteries of the whole, visible ministry of the Church, not just the seven sacraments in the popular, technical sense of the term. This reminds us that Jesus is working in us and through us. In effect, each of us is a sacrament of Christ.

From the very beginning it is important that we have a clear understanding of the distinct planes, layers, or dimensions on which the liturgical drama is enacted: history, grace, and eschatology.

History

On the historical plane the liturgy re-presents events of the past so vividly as to make them appear as happening today – some from the Old Testament but most from the life of Christ. As an example, consider the Christmas season. The liturgy dramatically re-enacts Christ’s advent and birth. During four weeks it prepares us for the birth of our Savior. In a spirit of simple, childlike longing
we approach the great feast. On Christmas day itself the liturgy
leads us to the crib at Bethlehem and shows us the newborn Son of God, and speaks of a “new birth in the flesh.” This historical application concerns not only the birth of Christ, but his whole life, the entire history of salvation, and the lives of the saints. Consequently history is an important constituent of liturgy.

Grace
Action on the plane of grace pertains directly to us and takes place in the present. The liturgy is operative here when it proclaims and produces God’s life in our souls. The historical plane serves as a framework for the plane of grace. The plane of grace is the pledge of future glory and anticipates the dimension of eschatology.

On the plane of grace the Eucharistic Liturgy is paramount. Its prayers and those of the Liturgy of the Hours reveal fully the effects of the Paschal Mystery. While quite clear, much is left to our meditation. The liturgy intimates its wealth to us, clothed in the garments of the history of salvation.

Eschatology

Many liturgical texts treat of the end of time, of the Parousia, of the next life, of heaven and hell. It is the consummation of the other two planes or dimensions of liturgical action, the end for which they exist and were providentially planned.

Advent offers a striking example of the interplay of these three
planes or dimensions. The texts of the liturgy express longing for
the first coming of Christ in the flesh in terms of history. Always implied is Christ’s coming in grace, a point frequently made explicit. In the mystery of the Mass the appearance of Christ upon the altar is awaited. The ultimate reference, however, is to his final coming at the end of time. We distinguish a threefold advent, although we do not always determine which one is intended in a particular liturgical reading. Sometimes all three may be possible. Stress may be placed now on one, now on the other, and often those at prayer choose the precise application. It is exactly this lively tension that makes the liturgy dramatic. To understand and differentiate these several areas of orientation is the first requirement for understanding the sacred texts. The second task is to apply this understanding to daily life.

Entering the mystery of the liturgy

How do we accomplish so beneficial a task? From the outset we must be convinced that the liturgy is concerned primarily with the present. The past or future are only symbols or signposts of today’s outpouring of grace. The chief function of the liturgy is to bring us divine life now. However, the present may be disguised in the raiment of the past or the future.

Looking at the Advent liturgy again, we notice that the texts speak at length about the first coming of Christ, the Incarnation. This deserves our serious consideration and grateful remembrance as we mine the spiritual value. But to make Advent a sentimental preview of Christmas would be a mistake. And this is the misdirection of civic and commercial observances. There is much more to Advent and Christmas. We no longer yearn for Christ’s first coming because it is past. But we can put such desire in the service of grace. Through grace Christ comes to us in a manner symbolized by his first coming. His earthly life and work foreshadowed his work in the Church and in our souls. Every year we should long for and prepare for his coming in grace, using the history and symbols of his first coming, his birth and infancy. Although grace is already within us, grace can come to us again and again in fuller measure.

In the Mass the liturgy attains its closest contact with the present. In the Mass not only are the Body and Blood of Christ present, but the Divine High Priest and Lamb of God appears on the altar, fulfilling the symbols of his earthly life. By the Eucharist history becomes present and hope becomes reality. The past and future become actual before our eyes. What we read as past history and what we await as future hope merge into a holy now and a blessed today in the Mass. Essential to the celebration and application of the liturgy is knowing that in the mystery of the Mass we transpose to the present everything relating to past or future.

The people of the early Church lived with the expectation of the second coming of Christ constantly in mind. With the passing of centuries interest shifted to the present. Yet many eschatological texts are found in the liturgy. However the liturgy does not suggest we dream away the present and live only in the future. When presenting to us the final times it is admonishing us to strip our hearts of fleeting earthly attachments and to anchor them where true joy is found. Thus the frequent repetition of the Lord’s admonition to be watchful and ready always for his coming. His final coming is anticipated in the Eucharistic mystery enacted before us now.

The Mass-mystery embodies all

Consequently the Eucharistic liturgy is the focal point to which all phases of the liturgy converge. Again recalling the Advent liturgy, we find in the Mass the symbol of Christ’s first coming taking on reality, his second coming is anticipated, and he comes to us in grace. The human soul becomes the scene of that threefold advent. Jesus appears on the altar, visits us in Holy Communion, and enlightens our darkness through the glory and grace of his presence.

Liturgy is no ethereal intangible; it is as absolute as birth and judgment and death. Our desire for the coming of the Newborn into the crib of our hearts is not empty sentiment. Underlying it is the solid truth of the “new birth of the Only-begotten in the flesh” (Vigil of Christmas). The sacramental interpretation of the Eucharist presents a veritable treasury of grace embodying all that is proper to the work of redemption -- commemorative, eschatological, or sacramental portent.

Through the liturgy we receive our true treasure, the pearl of divine life. Truly the Church year is a year of grace.

Is the liturgical year history or mystery? It’s not a case of either-or, but one of both-and.

Tips for Making Altar Linens

picture source

Once upon a time I posted about altar linens. It has become one of my most popular posts. I still get email questions on where they can learn to make altar linens.

I believe the following will be helpful to those folks looking to make altar linens.

Fr. Z's tips on making altar linens

My previous posts on this subject:

Altar Linens
Online Handbook for Altar Guild

Excessive Abuses in the Use of EMHC

Just as I am rethinking my participation as an Extraordinary Minister of Holy Communion, I read the following:

Excessive Abuses in the Use of Lay Extraordinary Ministers of the Eucharist in America

I have noticed that a good number of parishioners prefer to receive Holy Communion from the priest when they have a choice.

In Defense of the Novus Ordo Mass

As a Catholic who reveres the Holy Mass, be it Novus Ordo Mass or the TLM, I was happy to find that Margaret Mary posted about it on her blog late last night.

She refers to another post by Venite, Missa Est

Some Traditional priests who are not in full communion with Rome admonish their congregations not to attend Novus Ordo Masses (NOM) “because NOM is evil.” They preach that, if no Traditional Latin Mass (TLM) is available on a given Sunday, those in their congregations should substitute a rosary for Mass attendance...

My goodness! Imagine, substituting praying the Holy Rosary for the Sacrifice of the Mass...the Sacrifice at Calvary!!.

...But let’s get down to basics. What is essential (that is “due”) to a proper liturgy of Mass? It must allow the priest to accomplish just two priestly functions: renew Christ’s Sacrifice on Calvary; and confect the Sacrament of Holy Communion. Period -- Close the book (as Fr. Wolfe, FSSP, says). Those two functions are proper and necessary to the “substance” (in Thomistic terminology) of the Mass; all other elements are devotional “accidents.” Actually, in unusual circumstances (like in unlit dungeons Note: emphasis added by me), priests have said valid Masses with little more liturgy than the words of Consecration. Would anyone dare call such a Mass evil?...

The imagery of the Holy Mass being celebrated in a dark dungeon reminds me of how Vietnamese Cardinal Francis Xavier Nguyen Van Thuan was forced to celebrate Holy Mass. He was imprisoned by the Communists. He would celebrate with a tiny piece of bread and a drop of wine on the palm of his hand. That was the way he celebrated the Holy Sacrifice of the Mass...on the palm of his hand. I can't imagine that being considered invalid or worse, evil.

There are some places where the Mass is not readily available for people to attend. We should be grateful to our priests for every Mass they celebrate.

Caution: Do Not Remove the Holy Water During Lent

Fr. Daren explains why this custom is so contrary to the observance of Lent.

The intention, I think, was good and was to help people repent of their sins by attempting to get them to focus on their baptism, but, as I have said before, they removed the very thing that helps us to focus on our baptism. I can’t say that I even once remembered baptism when I could not find the holy water. I was, instead, irritated by the fact that the holy water was gone and began to think ill of those in charge (which should have led to repentance rather quickly but often didn’t). The logic was flawed and, as is so very often the case these days, the thought was not carried out to its completion...

All Your Mass(es) Belong to Us

Now I know where Joey got the phrase!

H/T to Sci Fi Catholic



Just watch it!

A Liturgical Biography of Jesus

Father Stephanos has posted a Liturgical Biography of Jesus which is a good resource and reference to have. Mahalo Father!

New GIRM Directives Question

At the start of Communion today, we were told that the new GIRM directives state that we must remain standing until after the Tabernacle doors close.

I cannot find the citation. Can anyone help me with this?

Mahalo.

Ecclesiastical Etiquette

Shared by Joy from one of my Catholic egroups. Most of you have probably read this post by Fr. Jim Tucker of Dappled Things previously, but since I started blogging in 2006, it is new to me. My comments have been added in red.
Note: Fr.'s blog link is being added to the sidebar. I have read his recent posts.

Ecclesiastical Etiquette -- When a person goes into a new environment (opera house, cinema, nice restaurant) it's not always immediately obvious how one should act and what one should do. Having a handy list of basic etiquette generally makes a person feel much more at ease. A reader recently asked whether I had any materials on church etiquette. As I didn't, I thought I'd jot down a few things that came to the top of my head. Have I left anything out?

Make sure to turn off your cell phone and set your pager to silent before you go into church.

Lower the kneeler on the pew carefully. It’s not meant to be a thunder simulator.

Scoot into the pew as far as you can. This makes it easier for others to take a seat as they arrive.

Church is certainly an appropriate place for children. If yours is prone to make lots of noise, sit toward the rear so that you can take him out if he begins to make a scene. Many churches provide a crying room where one can take crying children for brief periods.

Although there’s a long-standing custom of Catholics saying rosaries and reading prayerbooks during Mass, it has never been considered appropriate to read the bulletin or the New York Times during the sermon.

The Rosary prayer can be said prior to Mass, not during the Mass. Our full attention and participation should be given at the Holy Mass.

Plan to arrive at church at least five minutes before Mass begins, and don’t try to beat the priest out the front door at the end. Even better, stay until the closing hymn finishes and linger to offer some prayers of thanksgiving afterward. Besides, the parking lot is crazy right at the end of Mass.

I refer you to Fr. Daren's homily for this one. BTW, my family arrives one-half hour earlier because it gives us time to pray. See, when you arrive early, you have plenty of time to pray your Rosary...and Divine Mercy Chaplet, while you are at it. We learned this from my mom who gave us the same example that Fr. Daren gives about meeting the President.

If the parish offers a coffee social after Mass, you are most welcome to go, even if you are not a parishioner or not Catholic.

Even if you are not Catholic, you are most welcome to join in all the prayers, songs, and actions of the Mass. Holy Communion is the only part of the Mass reserved to Catholics who have spiritually prepared themselves for It.

At the Sign of Peace, it is customary to offer the peace of Christ to those around you (in this country, it is usually a handshake). Since it is a sign, you only need to offer it to those beside you (and perhaps to those in front and behind, if you wish). Even if you don’t reach someone, don’t worry: he or she still gets the peace of Christ.

There is no need to come to Mass in a tuxedo or formal gown. As a sign of respect to God and to those at Mass with you, though, it is customary to dress up a bit. As a general rule, one should not wear shorts or come with bare shoulders, low-cut tops, or skirts that are above the knees. Ladies are no longer required to cover their heads in this country, but gentlemen are expected to remove their hats at the door.

Since the church is a house of prayer, one should avoid lengthy or loud conversations. If you need to speak to someone, do so in a lowered voice, even if Mass is not going on. Most churches have a vestibule (sometimes called a “gathering space” or “narthex”) where one is able to converse.

In American churches, one does not typically bring animals in.

It is poor manners to chew gum in church. To go up to Communion with gum in one's mouth is mind-bogglingly poor manners (and arguably a violation of the Communion fast).

Coffee and sweetrolls are often served in parish halls after Masses, but it is inappropriate to eat them in the church itself. It's also inappropriate to bring other food or drinks into church, even if one expects the Mass to be rather long.

The Problem With Translations

Fr. Stephanos' post: The agenda of gender-inclusivity can cause stupid translations.

Daily Dosage of Sacramentum Caritatis

H/T Legion of Mary

Respect for the liturgical books and the richness of signs

40. Emphasizing the importance of the ars celebrandi also leads to an appreciation of the value of the liturgical norms. (121) The ars celebrandi should foster a sense of the sacred and the use of outward signs which help to cultivate this sense, such as, for example, the harmony of the rite, the liturgical vestments, the furnishings and the sacred space. The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and norms, making available the great riches found in the General Instruction of the Roman Missal and the Order of Readings for Mass. Perhaps we take it for granted that our ecclesial communities already know and appreciate these resources, but this is not always the case. These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history. Equally important for a correct ars celebrandi is an attentiveness to the various kinds of language that the liturgy employs: words and music, gestures and silence, movement, the liturgical colours of the vestments. By its very nature the liturgy operates on different levels of communication which enable it to engage the whole human person. The simplicity of its gestures and the sobriety of its orderly sequence of signs communicate and inspire more than any contrived and inappropriate additions. Attentiveness and fidelity to the specific structure of the rite express both a recognition of the nature of Eucharist as a gift and, on the part of the minister, a docile openness to receiving this ineffable gift.

Daily Dosage of Sacramentum Caritatis

H/T to Legion of Mary

Liturgical song

42. In the ars celebrandi, liturgical song has a pre-eminent place. (126) Saint Augustine rightly says in a famous sermon that “the new man sings a new song. Singing is an expression of joy and, if we consider the matter, an expression of love” (127). The People of God assembled for the liturgy sings the praises of God. In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love. This heritage must not be lost. Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration (128). Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (129). Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed (130) as the chant proper to the Roman liturgy (131).

Lenten Preparation - Holy Water

This is the one we have in our home. Picture courtesy of Catholic Shopper

Should Holy Water be removed from Churches during Lent?

Click Here to find what A Catholic Life has to say about this.

Six habits of highly effective dioceses

H/T to my friend Lois

Source: Catholic Online

Why are some dioceses better at attracting vocations than others? In Tim Drake’s recent story “Vocations Surge,” the National Catholic Register provided some answers to that question.

Based on what we learned, here are six questions successful dioceses all answer
“yes.”

1. Is the Eucharist the center of vocation efforts?

2. Is the diocese unabashed about personally inviting men to be priests?

3. Is the seminary faithful to the magisterium of the church?

4. Are there many strong and faithful families to draw from?

5. Do young men know and interact with priests?

6. Did young people in the area go to World Youth Day?

For details on each habit, please click above.

- - -


Republished with permission by Catholic Online from the Jan. 28 - Feb. 3, 2007, National Catholic Register (www.ncregister.com), a Catholic Online Preferred Publishing Partner.

The Overuse of Extraordinary Ministers of Holy Commuion

A Catholic Life posted the following:

"In 1997 the Vatican demanded the abuse of having extraordinary ministers of Holy Communion at all masses be eliminated entirely"

So what happened?

To learn more, click above.

What Vatican II Did Not Say

The following article caught my eye because we often here about the "Spirit of Vatican II" or in other words, how the more liberal people in the Church misinterpreted the Vatican II documents. Fr. Joseph Fessio is the author of this article. This to me adds credibility to it. And, Nicholas, if you read this, I would like to have the original source. Mahalo.

Another reason I found it interesting is because in reading Raymond Arroyo's book on Mother Angelica, I recall that Mother had a hard time having the priest (or bishop...sorry I don't remember the details) celebrate the Mass with his back to the nuns. Mother apparently, knew what was permitted and she was within her rights to request to have the Mass celebrated in that particular way.

...Let me tell you what it did not say. The Council did not say that tabernacles should be moved from their central location to some other location. In fact, it specifically said we should be concerned about the worthy and dignified placing of the tabernacle. The Council did not say that Mass should be celebrated facing the people. That is not in Vatican II; it is not mentioned. It is not even raised in the documents that record the formation of the Constitution on the Liturgy; it didn't come up. Mass facing the people is a not requirement of Vatican II; it is not in the spirit of Vatican II; it is definitely not in the letter of Vatican II. It is something introduced in 1969.

And, by the way, never in the history of the Church, East or West, was there a tradition of celebrating Mass facing the people. Never, ever, until 1969. It happened occasionally in Germany, in between the wars; it was done sometimes at the castle where Romano Guardini would have his group of students meet; it was done in Austria near Vienna by Pius Parsch in a special church, in what he called a "liturgical Mass." That's an odd expression, a "liturgical Mass." The Mass is the liturgy.