This is Liturgy Corner-- hellos, questions and comments from members of our virtual community, with responses by Rev. James Setelik, Rev. John Kasper, OSFS, Msgr. Richard S. Knapp, and Ed Horodko.
Fr. James Seteliik is a prest of the diocese of Reno, and is currently assigned as a pastor, as well as, working in consultation with the Liturgical Commission of the diocese. He is bilingual and works with Hispanic and Anglo parishoners.He writes a question and answer column for the diocesan newspaper and also has a cooking column in a small Reno paper for senior citizens. Ordained sixteen years, Father received his Master of Divinity degree from Catholic Theological Union of Chicago in 1981. He has a BA in criminal corrections from Florida State University and has worked in both public and private mental institutions before his ordination. Father is a convert from Methodism and embraced Catholicism at the age of 12. (J.S.)
Fr. John Kasper is a pastor working in the Diocese of Oakland, California. He has studied liturgy at the Jesuit School of Theology in Berkeley, California and has served on several Diocesan Liturgy Committees. John has had twenty years of experience in pastoral settings: planning the liturgy, training cantors and choirs, leading liturgical music, addressing liturgical ministers at conferences and workshops, assisting churches in renovation projects, and leading assemblies in prayer. John co-founded Digital Liturgy and oversees its content. (J.K.)
Some music questions are answered by Ed Horodko, liturgist, sacristan, Director of Lectors, cantor, liturgical music composer, and music director / keyboardist. Ed has extensive background in professional voice acting on radio and television, and in commercial music production. He has had training in liturgy at Holy Cross Seminary, LaCrosse, and has served on many liturgy committees, working closely with several excellent liturgists. He has a Masters in Psychology from Lone Mountain College, San Francisco (now University of San Francisco). Ed co-founded Digital Liturgy and is its webmaster. (E.H.)
Thanks to all who've sent us email. Liturgical questions
are answered directly by reply email, usually within a few days.
Items of general interest are posted periodically in this database.
Your comments are always welcome.
Note: Still no email from Antarctica. We've received email from all the other continents, but not Antarctica. I know you've got the Internet. Still waiting. (E.H.)
VIDEO SCREEN NEXT TO THE ALTAR
My parish has just installed a large screen TV monitor to the side of the Altar along with 4 remote controlled cameras, as well as video taping and DVD equipment. I'm trying to find resources of how to use it most appropriately to add to the worship experience rather that be a distraction to worship. In addition, I'm trying to find short Catholic meditations and video's that may be used as a prelude to liturgy or maybe after Communion on occasion. Do you have any suggestions? JRL
John, The use of videos during the context of liturgy is really something that should not be done at regular Sunday worship services. The Vatican has expressed its displeasure in years past, when this was in vogue. There might be some special circumstance, such as a children's liturgy, where this might be an occasional option. The best use of video screens today is for the display of music being used at the liturgy, to assist people with vision problems or to familiarize them with new music, or even, to avoid printing hundreds of copies of a song not found in the hymnal or worship aid. It can also be a great way to assist the deaf with seeing signing being done at the liturgy. I would envision the cameras being of assistance with traiing lectors, eucharistic extraordinary ministers or acolytes.It might also help in rehearsals for special liturgies. Philosophically, and liturgically, DVD's and large tv screens can play into the unfortunate Protestant idea that religious worship is a form of entertainment, and a passive one, at that. This is something which your liturgy committee should study and reflect on. I would approach this technology with much trepidation, because it has potential to both enrich and impoverish your liturgical worship. I would also be concerned like you, that it not become one more distraction at worship. If you are looking for videos, get out the Catholic catalogs that pop up regularly in your parish mail and peruse them. I'm sure you'll find plenty of resources in both the book catalogs, which usually have a video section, and in the Christian video catalogs. J.S.
WHO CAN READ THE GOSPEL AT A MASS FOR CHILDREN?
In the Directory for Masses
with Children it states as follows, "Sometimes, moreover,
if the place itself and the nature of the community permit, it
will be appropriate to celebrate the liturgy of the word,
including a homily, with the children in a separate, but not
too distant, room. Then, before the eucharistic liturgy begins,
the children are led to the place where the adults have meanwhile
celebrated their own liturgy of the word." My question is
who should be doing the Gospel Reading and the homily with
the children? Does a priest or deacon? Or can anyone? And if
anyone can do a
homily is it a homily? M.D.D.
I had to go to the introduction of the Lectionary for Masses with Children to get a little more information.Part II, has a subheading, "Separate Liturgy of the Word". It notes that the children may go off with their ministers, who have been presented with the Lectionary and who might even be dismissed formally.In the next subheading,"Homily or Explanation of the Readings" it makes provision for an adult, having been given the permission of the pastor or rector, to speak with the children after the Gospel.
In practical terms this would mean that a priest or deacon would give the children a homily and the lay person would give an appropriate exlanation, which while similar in content to a homily, would not be one. This is the similar situation to the non-ordained individual who speaks at mass,yet, who is not the homilist. The Gospel could be read by the adult, if a priest or deacon were not available to give a homily. Something similar is envisioned when Sunday Celebrations in the Absence of a Priest are celebrated by a community. J.S.
Do you have any info on the ministry of "Mass Coordinator"? Some of it sounds like good old fashioned sacristan duties but the liturgical ministers take care of their own responsibilities, some of which are done by sacristans in some parishes. This ministry deals with an overall coordination of everything involved in an individual liturgy including some disasters that can occur (no heat/light or -- worst case scenario -- no presider) Anyway, do other parishes have this ministry and could I get some info as to how it is handled? A.M.
Thanks, A.M. Watch how you say that phrase "old fashioned sacristan duties!" Those were and are very important tasks that many parishes have been lax about. In many communities it was an assignment rotated among the religious sisters who lived or taught at a parish. Sometimes the tasks were carried out by a retired man or woman in the parish. Always, it was the work of someone who loved the community and the liturgy, and who offered the service with devotion, precision and fidelity. We need people like that today, and they're getting harder to find. Nowadays the role usually has to be shared by a number of people. You will find a wealth of information and a reinforcement of the importance of that role in LTP's recently-published aid: "The Sacristy Manual," by G. Thomas Ryan (Chicago: LTP Publications, 1993). 1-800-933-1800.
There is a need for "behind-the-scene" folks who know how and what to set up and prepare seasonally and weekly. There is also a need for "public" folks who are comfortable in a ritual role during the official liturgy. LTP's "Sacristy Manual" would be a big help for the behind-the-scene roles. I've listed below some of the responsibilities and approaches for the public role. This ministry would benefit greatly from viewing LTP's new video series on the Mass. There might be some specific resources for this role that I am unaware of. [See Collegeville's video on lay presiding.]
Contact the diocesan liturgy office and inquire where good liturgy is occurinbg in the area. Contact that community or go to observe them. Most likely, they have people in both the behind-the-scene role and the public role who are enabling that community's liturgy to be carried out well. Talk to them and find out their method and approach. J.K.
For the past three years I have been working on the liturgical environment committee for our church. It has been both rewarding and frustrating, and I sometimes long for people from other parishes to exchange ideas with on the subject. So much of what we do comes down to personal taste, at least within the limits of the guidelines offered in the church documents. How do others manage differences in taste?
The resources that our committee has found most helpful are the annual Sourcebook, the Sacristy Manual by G. Thomas Ryan, and for creative ideas, To Crown the Year by Peter Mazar. Between the three of these, we get a sense of direction, some unifying principles and fresh, tasteful ideas.. It seems that really these are the only resources available. If anyone know of some other good ones, I'd love to know about them.
I look forward to the development of this site and I hope that it becomes a place for exchanging ideas and problem solving in the area of liturgical enviroment. Thanks for creating it! A.N.
I greatly enjoyed your article on being cantor, orchestra, et al. MIDI and synthesizers are somethings I am just now beginning to discover; however, I feel strongly that it is important for all serious church musicians to know and use all the technology at our hands. The church and its music is changing rapidly. So must we musicians! I look forward to more of your articles in the future. J.M.
I am Fr. Al B. from ND, diocese of Fargo, home of Fr. Robert Hovda. I am very interested in hearing from you. I think your web page and question feature could be fantastic for our diocese. A.B.
Just learned about your website, and I want to congratulate you on the advice you have given lectors. It is well-written and easy to follow. As a lector, I think I can improve my technique by following some of your sound advice. Thanks. I look forward to visiting your website in the future. SYL.
Thanks. More to come. E.H.
Our liturgy committee would like to update ourselves with the current thinking concerning the reception of communion under both the species of bread and wine. Could I be e-mailed with references to documents, statements and any other comments made by the authorities in this regard. Your help will be greatly appreciated Thank you M.R. (Africa)
Does your committee really need an authoritative statement greater than the one made by Our Lord Jesus himself when he said to his disciples: "Take this, all of you and eat!" Take this, all of you and drink!" The best advice is simply to do what Jesus asked us to do!
It seems pretty straightforward to me. When Our Lord wanted to provide a means for us to be one with him at all times, he took the most basic and profound human experience -- a meal. The Jewish meal consisted of the breaking of the bread and the sharing of the cup of wine [as do most social, ritual and festive meals in nearly every culture.]
If you need specific references as to why the Church has continued the tradition of breaking the bread and sharing the cup for two thousand years (with varying methods and approaches throughout that time), the resources to explore are, first, the "Constitution on the Sacred Liturgy" from the Second Vatican Council and the "General Instructions of the Roman Missal."
Then, you might want to read and discuss some of the excellent resources on the Eucharist from Liturgy Training Publications (Chicago, 1-800-933-1800).
These include:
* "The Communion Rite at Sunday Mass" (ed. Gabe Huck)
* "From Age to Age - How Christians Have Celebrated the Eucharist" (by Edward Foley)
* "Our Communion, Our Peace, Our Promise" (by Joseph Cardinal Bernadin)
* The liturgy video series from LTP are also very instructional, especially
- "The Roman Catholic Mass Today"
- "Lift Up Your Hearts"
- "Say Amen! To What You Are" ...J.K.
Neat page, keep up God's work. B.B.
Is there a document that legitimizes and legalizes the use of both bread and wine at every Eucharist?
Two official documents regarding sharing bread and wine at every Mass:
* General Instruction of the Roman Missal, 1969 (#56,h) (#240)
* "This Holy and Living Sacrifice: Directory For the Celebration and Reception of Under Both Kinds (#19). J.K.
What document speaks about mentioning particular things we are thankful for just before the Preface?
General Instruction of the Roman Missal, 1969 (#11) J.K.
Does anyone have any good "Lord Have Mercy" penitential rite music that would be good for Lent? I am thinking of something that would also allow some liturgical dance with it. B.
The Kyrie from the Mass, "No Greater Love," by Michael Joncas comes first to mind. The whole Mass is wonderful. I've used its Communion hymn (title song) frequently during Lent, especially during Triduum. It would lend itself well to liturgical dance, too. Published by G.I.A. (Chicago) E.H.
Please define "Ministry of the Table." A.M.
Ministry of the Table" can be defined in a general sense to mean any of the ministry/work which takes place during the Liturgy of the Eucharist. E.g.
* the worshipers who bring forward the bread and wine for the Eucharist,
* the ushers who take up the weekly collection,
* the altar servers who set the Holy Table and assist with the incensing;
* the presider who silently offers a blessing to God for the bread and wine, "the fruit of the earth and the work of human hands"
* the assembly who approach the Table in solemn procession to receive the "Bread of Life and the Cup of Salvation"
* the Bread and Cup ministers who distriibute the bread and wine. All these could be considered as sharing in the "Ministry of the Table." Ministry derives from a Latin word (manus) meaning 'hand' -- Liturgy comes from a word meaning "the work of the people." Setting the table, blessing the food, sharing the sacred meal -- these activities are the "work of our hands," the "work of the people."
Sometimes the phrase "Ministry of the Table" is used to designate a very specific ministry. E.g. a deacon can be considered to be a "Minister of the Table" in his capacity as liturgical assistant. Some communities have trained and commissioned capable adults to act as "Ministers of the Table." This role can consist of attending to the good order of the Liturgy, assisting in setting the Table, acting as a kind of master of ceremonies, insuring that everything which is necessary for the liturgy is prepared and set out. In this instance, the "Minister of the Table" should be a person who has a dignified but gracious bearing about him/her. She/He should be completely familiar with the ritual books (sacramentary, lectionary, Book of Blessings, Rites of Christian Initiation and other ritual celebrations which might take place during the Eucharist.) She/He should be comfortable in public settings, at ease in the ability to be visible in front of the community.
This designated role can be invaluable to the worship of a community. It assists the presider by freeing him from preparation details so that he can attend to hospitality and active presence to the community before the Eucharist begins. If several people in a community are trained as "Ministers of the Table," there are more people besides the priest and staff who are familiar with the ritual preparation of the Mass. "Ownership" of the rites of worship is expanded to include laity who are well-trained in the preparation and execution of the Liturgy.
Those who have assumed this liturgical role have found a rich reward in their ministry. They feel a strong responsibility for the liturgy and grow in their understanding of it. They sense a deepening of their own Eucharistic spirituality. They experience a greater sense of service to their community. While not an "official" ministerial role, it is similar to a number of roles that have been carried out at Mass over the centuries. It shares elements of the 'sacristan' -- a role that is vital for the good order and preparation of worship, and the 'acolyte' which is the officially designated ministry for assisting at the liturgy. (Seminarians and those in preparation for ordained ministry are "installed" as acolytes.)
In some communities, the "Minister of the Table" (or adult acolyte) is vested, that is, wears a white alb. This vesture can designate the minister as an official and significant role within the community, provided it does not serve to "rank" the minister or set him/her off as "better than" any of the other ministers. The vesting of ministers other than the presider and deacon has fallen by the wayside in most communities. Some re-thinking needs to focus on the importance of liturgical vesture (choir members, cantor, acolytes, ministers of the table). The two ministries which seem NOT to require vesture would be the lector and the Eucharistic Ministers.
For information about "Ministry of the Table," see the book: "The Communion Rite at Sunday Mass," by Gabe Huck (Chicago: LTP Publications, 1989). J.K.
LITURGICAL ART, ENVIRONMENT, AND CREATIVITY
For the past three years I have been working on the liturgical environment committee for our church. It has been both rewarding and frustrating, and I sometimes long for people from other parishes to exchange ideas with on the subject.So much of what we do comes down to personal taste, at least within the limits of the guidelines offered in the church documents. How do others manage differences in taste? The resources that our committee has found most helpful are the annual Sourcebook, the Sacristy Manual by G. Thomas Ryan, and for creative ideas, To Crown the Year, by Peter Mazar.Between the three of these, we get a sense of direction, some unifying principles and fresh, tasteful ideas.. It seems that really these are the only resources available. If anyone knows of some other good ones, I'd love to know about them. We have been working out our plans for Easter decorations and I'd like to know what other parishes are planning.
How do you maintain fresh flower arrangements throughout the Easter season? Part of our committee would prefer to use artificial flowers and plants to cut down on maintenance, despite the guideline to use real decorations. How do others balance the desire for an abundance of springtime life with the lack of time and people to care for them?
Rather than fight the differences in taste, revel in them. Enjoy them. Using a few guiding principles that you've discovered in the documents and resources, set the parameters for what committee members can do. They can use their own creativity as long as they stay within the liturgical parameters. You set the boundaries and then allow for individual creativity within those limits.
For other resources try:
"Environment & Art Letter" published monthly by LTP (1-800-933-1800) Also "Liturgy '90 Magazine" also published by LTP.
Most liturgy magazines feature articles on a regular basis re: environment for worship and lots of photos.
Driving Tours - take a committee on a driving tour of churches in the vicinity; you'll see some new ideas as well as some things you definitely shouldn't do!
Garden and flower clubs can be a resource for people and ideas.
Regarding the Easter environment.
* At all costs, avoid the temptation to use silk or artificial flowers or plants; don't entertain the suggestion, no matter how good a solution it may seem.
* Take a cue from the Episcopal churches in the U.S.A and Anglican Churches in Great Britain. Rather than an abundance of floral arrangements, have one or two arrangements only, strategically placed... but make the arrangements enormous and spectacular. By its size and beauty, the arrangement becomes a symbol of Easter joy in its own right. And you don't feel compelled to fill every nook and cranny. One very large arrangement can do it all. [There is a wonderful resource book from the Anglican tradition called "Flowers In Church" by Jean Taylor - Morehouse Publishing, Harrisburg, PA] It also demonstrates how to decorate pillars, arches and other architectural features of a building, rather than putting all the flowers in a pot or vase..]
* Take a cue from Protestant churches. In order to have fresh flowers each week they provide a 'sign-up' sheet. People donate flowers each week, or the money for flowers, in memory of a loved one who has died or in honor of a person or occasion. This donation and its intention is printed in the bulletin. Protestant religious book stores even have a beautifully printed chart which is placed in the vestibule and on which people can sign up for donating flowers.
* Some parishes do the same thing through a bulletin notice. Several weeks before Easter, put a notice in the bulletin with a little form that can be clipped out. Invite people to donate money for flowers throughout the season. Provide a space where they can indicate in whose memory the flowers are being donated. Post the acknowledgement and memorial name in the bulletin. E.g. "This week the flowers in church have been offered by Mr. and Mrs. Smith on the occasion of their 40th Wedding Anniversary. We thank them for their generosity and offer them our blessing and congratulations."
* Extend an invitation to parishioners with gardens to take turns in providing fresh flowers from their own back yards. Have them bring the flowers to the church on Friday or Saturday where a willing and capable volunteer can arrange the flowers creatively and tastefully.\
* Contact a local florist who can come in to give your committee a demonstration on the effective and economical arrangement of flowers.
* Don't forget the outside and entryways of the building so that flowers or banners can greet the assembly as they enter the building.
* Fabric and material, draped or hanging, can also enhance the environment throughout Easter
* Don't forget environment other than flowers throughout Easter: Is the Gospel Book or lectionary cover beautiful? Are the oils and paschal candle enhanced during the Great Fifty Days? We turn our bare Lenten tree (actually a large branch) into a decorated Easter treee displaying dozens of handmade Easter eggs which the children and their families have made. The eggs are made of paper mache, but styrofoam could be used as well. This year, along with the decorated eggs, we gave out pieces of colorful ribbon. Families will decorate the ribbon with the word "alleluia" and these will be hung on the tree with the eggs from previous years. Flowers don't have to have a monopoly on the source of decoration during Easter.
* Other art forms can help enhance the environment besides flowers. I have had a parish artist create a triptych (three paneled painting) drawn from images in our parish mission statement and the pastor's vision statement for the community. This Easter the third panel of his painting will be completed. It is seasonal art that is only displayed during the Easter Season. It fills in a large space, requires no watering or changing during the seven weeks of Easter and, is truly "liturgy" (which comes from the Greek word meaning "work of the people.") J.K.
I am trying to find out if there are any mandates as to whether the music of the Triduum must be of the same thematic vien? Also as I am now in the process preparing for the Triduum I would like to know if the is a resource of some authority on the subject. I have seen little. I thought that the Sacramentary was prefaced with something but I could find no specifics. Help Thank You. A.R.
The primary resources for the Triduum (as well as for all rites celebrated in the Church) are the Sacramentary and the Lectionary. In them you will have all the instructions you need to celebrate the Triduum and to celebrate it well. A local community can do no better than carrying out the prescribed rites as beautifully and meaningfully as possible. This is the heritage of the Church; these are the rituals to which Catholics are entitled.
Now, to assist pastors, pastoral associates and committees in planning and executing the rituals we are given, there are an unbelievable number of resources available. I'll list a few of them here. Each of them can serve as a reference to further resources. (Inquire at your diocesan liturgy office as well for copies of most of these resources.)
Start with "SOURCEBOOK" by Liturgy Training Publications (LTP, Chicago, 1-800-933-1800). You cannot find a better resource for planning the liturgy. LTP also publishes a book entitled: "The Three Days: Parish Prayer in the Paschal Triduum."
Contact some of the other publishing companies and request a catalogue or specific listing of material available to plan the Triduum. E.g. The Liturgical Press (Collegeville, MN,1-800-858-5450) Pastoral Press (Laurel, MD, 1-800-976-9669) GIA Publications (Chicago, IL, 1-800-GIA-1358) OCP Publications (Portland, OR, 1-800-548-8749)
Regarding the specifc questions you asked: must music be of the "same thematic vein"? I'm not sure what you mean by this. If you mean, "Must all the music sound alike or be of the same style or genre?" the answer would be 'No.' Since the liturgy, especially the Eucharistic liturgy, is composed of a variety of types of prayer, there is an obvious need for different types and styles of music: - acclamations - hymns - chants - responses - litanies.
Each kind of music warrants its own style. A hymn is not an acclamation, even though they two may be composed in the same key or have a similar chord progression or the same tempo. By its very nature, the music for the liturgy will be carried out through a variety of musical forms. See the two documents (Music in Catholic Worship and Liturgical Music Today) from the Catholic Conference of Bishops for a clearer understanding of the varieties of liturgical music. These documents are available individually or in the collection of "The Liturgy Documents," available from LTP.
Is there a "resource of some authority" on the Triduum? As I mentioned earlier, the documents of the church (Lectionary, Sacramentary, etc.) are the authoritative resources.
There are official companions for these resources: One is called the "ORDO" (your pastor should have it). Another document is the "Circular Letter Concerning hte Preparation and Celebration of the Easter Feasts" available from 1-800-235-8722. (Ask for publication 219-5).
A new resource which will be avaiable soon in the revised sacramentary that is awaiting final approval from Rome. When it is available, there are pastoral introductions to each liturgical season which will be very helpful to clergy and planners. J.K.
I have a recipe for Eucharistic Bread which contains several natural ingredients such as honey, salt, oil, flour, water. Some say that Eucharistic Bread should only contain flour and water. This to me will yield a product that resembles the 'plastic wafers' that are often used. If we wish to have our assembly sense they are truly gathered around the table then should we not share a meal that does indeed resemble real food??? If all natural products are used is the end product not kosher??? Please help me with this one!!! If we are only to use flour and water then I believe as a bishop friend once told me - it requires more faith to believe what we are receiving is bread than it does to believe it is the Body of Christ. Thanks!!
One of the best resources to answer your questions and to give a solid presentation re: many of the issues around the Eucharist and Eucharistic ministry is from Liturgy Training Publications (LTP, Chicago) 1-800-933-1800
"The Communion Rite at Sunday Mass" by Gabe Huck ($8.95). Included is a decent recipe for Eucharistic bread using only flour and water. J.K.
Our parish of 1000 families has long practiced "hand washing" on Holy Thursday as opposed to feet washing. We realize this does not compare in spritual and symbolism to feet washing, but serves us well and people really receive good feeling from. In our liturgy meetings every year, we discuss the possibility of having feet washing for the whole assembly and can never seem to come up with an answer - logistically that is. How does it work in a bigger setting with not much room in the church (we have no gathering space or any space for that matter) Please give us suggestions or make us feel validated in our decision to continue with our tradition. Thank you! R.L.
One of the problems with starting local traditions that deviate from the ritual norm is exactly what you are now experiencing every time you meet to discuss plans for Holy Thursday. "But we like the way we're doing it now!" "It feels good!" The Foot Washing (mandatum) is so authentic and biblical, like the eucharist itself, repeating the very words and actions of Jesus, that no other ritual can effectively take its place -- no matter how convenient or how "good the feeling" that comes from the alternative. It would be comparable to having 'coffee and cake' at the Sunday Eucharist, instead of bread and wine. [Many communities do have coffee and cake or doughnuts at the Sunday gathering, but they do it after the ritual, during the social hour. We don't change the ritual because coffee and doughnuts serves the community well.]
I would say that it would be better to return to the foot washing ritual, even if it means fewer people will take part in it. Now, for pastoral reasons (including the mistake of inaugurating hand-washing), you may have to continue as you have been doing, until you come up with a deliberate and consistent means of catechesis for the community so that you can retore the ancient and normative ritual. Set a goal now, that (depending on how long you have been washing hands), by next year (or 2 or 3 years from now) you will reinstate the church's rite of mandatum. Here are some suggestions as to how to restore the rite:
* Have the committee read as much as possible on the rite of footwashing as described in the gospel of John - liturgically, historically, biblically, ritually. Let the committee and staff immerse themselves in the meaning and reason for the ancient ritual. Let the dialogue include many people.
* Get books of great religious art that depict Jesus at the Last Supper washing his disciples' feet. This may help members to get in touch with the ritual as it has inspired people through the ages.
* As a group, and with other parish groups, watch a few videos that depict the footwashing ritual ("Jesus of Nazareth" may have a footwashing scene or some of the others videos on the life of Christ; see an excellent video called "In Remembrance" by Evangelical Films, Inc. 1-800-527-4014; other catechetical films that may depict the Last Supper and the mandatum.) Let the videos lead to a discussion about the import of Jesus' action at the Last Supper.
* Use the ritual of the "Footwashing" as a prayer form with smaller groups of parishioners. Let it begin or conclude a Liturgy Committee meeting or the staff meeting during Lent -- perhaps in other parish meetings as well -- with the children in religious education, bible study groups, ministry meetings, etc. In other words, let members of the community experience this ritual, which you have lost, outside of Holy Thursday -- at a time when they can be free to experience it fully, and then to "unpack" the ritual by reflecting together upon it. Again, you may have to do this for a couple years before people are once again appreciative of the power of the ancient ritual and why the church has maintained it and reserved it for public use only on Holy Thursday. Whet the appetite of various members. Let them experience it again -- or for the first time -- and see if that doesn't help to convince them of the power of the ritual.
* Whatever you do, be pastoral about it; take your time; don't rush into trying to change what you now have unfortunately established as a pattern and expectation.
Here are some ways that have helped other communities, including large ones, to effectively carry out the mandatum:
* Depending on the layout of a worship space, it can be helpful to provide for the ritual to take place throughout the assembly space. If a church has a 'sanctuary' area, some of the footwashing can take place there. Other 'stations' can be set up in various areas of the building, thus allowing easy access to the ritual. Everyone might not have to participate in the ritual. For centuries the church selected twelve as representatives of the community. Participation in a ritual can also mean visual participation (seeing others involved in the ritual action), vocal participation (through song and acclamation), emotional participation (being brought to tears in seeing a spouse or a son or daughter have their feet washed), spiritual participation (entering into spiritual union with those whose feet are washed).
* Some communities simply open the invitation to the mandatum after representative members have their feet washed. "Brothers and sisters, in imitation of the action of Our Lord at supper with his disciples, let any who wishes, come forward to one of the stations. Have your feet washed, and then, wash the feet of the person who comes after you. You may remove your shoes at your place and approach the station with bare feet." With enough stations available, many, if not everyone in the assembly, can come forward, have his or her feet washed by a fellow parishioner, and then, in turn, wash the feet of the person who comes next. Accompanied by a musical refrain, with verses sung by cantor and/or choir, the action need not take an inordinate amount of time. After all, the footwashing at the Holy Thursday Eucharist is a primary reason for gathering that night. Because it is a ritual action, only one foot need be washed. And, the washing itself is ritual -- that is, the simple pouring of water over the foot and the drying with a towel. The water should be warmed and even scented to make the action pleasing. People should look at one another and smile warmly; this is a serious action but a deed of loving service among friends.
* Some communities have a special set of pitchers and bowls for this night -- perhaps made by a local potter or ceramicist. The bowls need to be ample enough for a large foot to rest inside. Echaristic ministers and altar servers can refill the pitchers, empty the bowls and replenish the towels as necessary. With many people much action and movement will be going on, but it will be a sacred action that will inspire people. The act of bending down to the feet of another is a profound movement. [Read the story: "King Lion and the Beetle" in Arnold Lobel's children's book, "Fables" for the meaning of 'bending low.']
* Many resources (available through a diocesan liturgy office) can help in the catechesis and understanding of the Washing of Feet on Holy Thursday. See the notes for the Triduum in "Sourcebook" (LTP, 1-800-933-7094) pp.130-131, as well as back issues of "Sourcebook"; read "Except For the Feet: Initiation by Footwashing" in LITURGY 90 newsletter (LTP - February/March, 1996).
* You may find that, restoring the rite will strike a resonant chord in the community, even though you have long ago replaced the church's rite with handwashing. People in the community may actually appreciate and eagerly embrace returning to what they know from scriptures is what Jesus did at the Last Supper. Well-intentioned pastors, liturgists and committees may actually rob the community of its rightful heritage by introducing substitutes for the appropriate action of the church.
* Finally, committee members and parish staff may need to re-examine the meaning of ritual in general -- its importance, its relevance, its efficacy. Pick up some solid material on the nature of ritual. I would recommend any of the practical and pastoral texts by Dennis Smolarski, S.J. ("How Not To Say Mass," "Sacred Mysteries: Sacramental Principles and Liturgical Practice" -- both published by Paulist Press).
Good luck with the re-thinking and the ongoing dialogue. J.K.
What are the prayers that the priest says when he incenses the altar? (In English please.) Thanks.
There are no formal or required prayers said during the incensing of altar, gospel book, assembly, etc. You may check out the official instructions re: incensing -- General Instruction of the Roman Missal, #85, #105, #235-236 and The Ceremonial of Bishops, #84-98.
Images from scripture that relate to the meaning of incense are found in Psalm 141(140) and Revelations 8:3.
See Paul Turner's comments on the meaning and use of incense -- Modern Liturgy Magazine (September, '97) and through his email address PAULTU@aol.com. J.K.
Our parish priest is considering removing the Tabernacle from behind the main altar. Many are dead against it. Our church does not have a side altar and is an older structure. Many are afraid that the Blessed Sacrament will be relegated to an obscure corner or in a small out of the way place. Can you give me some ideas which conform to the magisterium and the church documents which support the recommendations so we can make a discernment as to what to do? God Bless You. T.K.
The issues surrounding the placement and purpose of the tabernacle are among the most difficult to understand in the renewal of the liturgy, since many Catholics were raised in a pre-Vatican II experience of church that focused on the tabernacle, even during the liturgy of the Eucharist.
There are no easy or short-cut answers to these questions. A group of serious and concerned parishioners and parish leaders should undertake a thorough study of these issues, sharing the information with the parish-wide community before any decision about the placement of the tabernacle is made.
There is solid liturgical basis for moving the tabernacle to its own place. A few of the documents that instruct us on the placement of the tabernacle are:
RE: placement of a tabernacle in a separate blessed sacrament chapel
* "General Instruction of the Roman Missal," #276 * the Roman document "Holy Communion and Worship of the Eucharistic Mystery outside Mass" (HCW), #9
* The Bishops' Document: "Environment and Art in Catholic Worship" from the Bishop's Committee on the Liturgy (BCL), #78 - 80 clearly states: "this reservation should be designated in a space designed for individual devotion. A room or chapel specifically designed and separate from the major space is important so that no confusion can take place between the celebration of the Eucharist and reservation. ... Having the eucharist reserved in a place apart does not mean it has been relegated to a secondary place of no importance. Rather, a space carefully designed and appointed can give proper attention to the reserved sacrament.
RE: one tabernacle in a church
* Canon 938 #1; "General Instruction of the Roman Missal," #277; HCW #10. Also, see the instruction on Eucharistic Worship entitled, "Eucharisticum mysterium" (1967) from the Congregation on Sacred Rites.
(These documents should be available through your pastor and parish office or through the diocesan liturgy office. Liturgy Training Publications - LTP, 1-800-933-1800 - has a collection entitled "Liturgy Documents: A Parish Resource." Every parish and liturgy committee should have a copy.)
There are two excellent resources by John M. Huels ("Disputed Questions in the Liturgy Today" and "More Disputed Questions in the Liturgy Today", published by LTP). He is a canon lawyer who has researched the church's documents re: pertinent liturgical questions. Here is his summary re: the church's official teaching about eucharistic reservation (pp. 158-159, "More Disputed Questions...")
1. The clear preference of church law is that the eucharist be reserved not in the main body of the church but in a separate chapel or room suitable for private devotion. If there is a blessed sacrament chapel, the eucharist may be reserved only there; it may not also be reserved in the church.
2. If there is no separate chapel or room, the preferred options are to reserve the eucharist in a tabernacle positioned in a wall niche or on a pillar, or to reserve it in a eucharistic tower. It should be located away from the action of the eucharistic celebration at the main altar.
3. The law prefers that there be only one altar in the church. In older churches that still have side altars, one of them may be used for eucharistic reservation when there is no other suitable place for the tabernacle away from the main altar. A better solution would be to replace the side altar with a wall niche, pillar or eucharistic tower.
4. It is preferable not to reserve the eucharist on the old main altar behind the altar of clelbration unless there are serious artistic reasons for doing so.
5. The tabernacle should not be placed on the altar used for the eucharistic celebration."
Beyond the issue of church law, these questions touch on people's faith. Law should never be used to coerce or control, but to guide and form. Nothing can substitute for a thorough and faith-filled catechesis of a parish community when it comes to issues of the liturgy. There are many articles, texts, videotapes, educational series, etc. available for parish groups to be able to better understand the history of the Mass and the development of the Eucharist over the centuries. Utilize them and help the community to grow.
If a proposal is being made that is causing apprehension so that "Many are afraid that the Blessed Sacrament will be relegated to an obscure corner or in a small out of the way place," as you stated, then the community leaders should insure that the place of reservation is beautiful, inspiring, and dignified. The assistance of a professional liturgical consultant is invaluable to insure that both the community's sensitivites and liturgical law are respected and heeded. J.K.
Where can I find a recording of the Mass? C.M.
You will find many recordings of the Mass through the following company: GIA Publications (Chicago) Call them and ask for a catalogue: 1-800-GIA-1358. J.K.
Do you have any reference material pertaining to Greeters/Ushers. I have been able to obtain some Protestant material but have not found too much for Catholics. Thanks for your assistance, Bill.
Dear Bill: And you won't find much material from Catholic sources re: greeter/usher. We simply have not developed those ministries very well as acts of hospitality. In our history they have served as ministries of "good order" and as functionaries (taking up the collection, passing out bulletins, etc.) Not so much to greet people and make the space inviting and welcoming.
There are a few small resources. Check out the following:
* "The Ministry of Ushers" - from the Collegeville Series at Liturgical Press (612)-363-2213
* Try St. Anthony Messenger Press; they have a ministry training series and may have one on greeters/ushers (513) 241-5615
* Try Winston Press which I believe is part of Novalis - a Candaian company 1-800-387-7164
* Any of the material written by Rev. Gene Walsh (from Pastoral Press, I believe) regarding the 'welcoming community.'
Better yet, since the Protestant communities have an upper edge on hospitality and evangelization, why not do this.
Contact one of the local Protestant (or even Evangelical) churches. Ask the pastor for the name of their minister in charge of hospitality. Start with a phone conversation and inquire how they organize, train and carry out their ministry of hospitality. What makes it work? What are the requirements of the ministry? How do they do their training?, etc. Arrange to meet with the person and pick their brain for ideas.
You might even schedule a workshop for your liturgy committee or for the hospitality ministers, and invite the minister of hospitality from the Protestant church to speak to them -- how is hospitality vcarried out in their church, what hospitality means, how to be an inviting presence to members and guests, etc.
Make sure you start by talking to a church that has a good reputation for being inviting and hospitable. Have your community learn from the success of another community.
Good luck. J.K.
(To Ed Horodko) It is wonderful how you are using technology to enhance the music at Liturgy. This sounds like a clone of me! As for myself, I have been using the Kurzweil 250 since 1988 and I can use it for live playing or fully orchestrate a piece. I play each track just like you do and add tracks and balance different tracks together for a complete mix (i.e.- balance horn parts, woodwind parts, etc...)of up to twelve tracks and up to twelve notes can be played simeotaneously without "stealing" (a process where user-determinable settings determine which notes do not play if more than 12 are played at any one particular moment in time).
Then I save the sequences on the Mac and can duplicate, rename, perform minor editing such as assigning MIDI channels, tempo, time signature, transposition, etc... I save the information in appropriate files, such as "Gathering/Recessional Songs, Prep Gifts, Communion, Service Music, Gospel Acclamations, Gloria, etc...so I can download from the computer to the K250 very quickly. The K250 also has an excellent sampler and I can download sounds not resident in the K250 that I have sampled or others have sampled using this format.
I have two different organs sampled that I use for this purpose since I am not too fond of the stock organs (the only real weakness of this instrument). Many have asked me whether I have any problems if songs need to be shortened or lenghtened for any reason, and I do not have this problem, since I sequence the songs in sections, such as sequencing the "refrain" or "verse" or "ending" only and chaining these events. Then when I save these sequences I simply assign the sequences desired to the appropriate locations on the K250 for immediate playback. It also has a real time tempo up or down buttons and user selectable 5-type transposer, which can also work immediately, up from 1 to 24 semitones or down 1 to 48 semitones. (More capability than necessary).
If you like, visit my web page http://www.geocities.com/vienna/4502 for more info about myself.
Keep up the good work and the columns! And if your're planning on going to the NPM National Convention in Indianapolis in July, let me know! We'll have to link up. Regards, Chris.
Thanks for the news, Chris. People who haven't heard digital instruments in the hands of good liturgical musicians don't know what they're missing. E.H.
Hello from Central California, Wow! What a great website! My son, a piano and vocal arts major, has just been hired as a musician at a large Catholic church in this area. I am a relatively new Catholic and will utilize your info to help deepen my own understandings of the liturgy. Thank you for your work! Blessings. M.L.C.
Just got back from a parish meeting for planning adult ed during Lent (yes, this coming Lent, 1998)). [This note dated April 1997] The group I volunteered for will be presenting on Spiritual Renewal through Liturgy. I came home and searched on the keyword liturgy and found you! I'm so excited! What wonderful resources there are out there!
Thanks for you hard work and dedication. Yours in Christ, C.B.
Wow, you plan ahead! E.H.
First visit to your site so am accepting your kind invitation to say hello. I am currently in the Pastoral Leadership Program in the Archdiocese of Anchorage and very active in Our Lady of Guadalupe Parish.
My wife and I have been given the responsibility for scheduling and training the liturgical ministries of Reader, Greeter/Usher and Eucharistic Minister. B.A.
I am very interested in your site -- please keep me informed about new developments. I am the director of liturgy and music at St. Wenceslaus Parish in Omaha, NE.
I am on the Liturgy Committee at St. Peter the Apostle Church in Boerne, Texas. We have a wonderful, prayerful group open to new but meaningful liturgies. We are in the sixth year of an ongoing RCIA process and it has contributed greatly to all of our liturgies. Looking forward to hearing from you! Blessings, Nancy.
Interesting page and ideas. Keep me posted. I was priest for 30 years and have MA in Liturgy. B.C.
Called in to see what is going on. Any room for a mere Anglican? T.W., Vicar, Bristol, UK See our web page: http://ourworld.compuserve.com/homepages/ST_MARY_REDCLIFFE/
This is my first visit to your site and I have not explored it much as yet. It was recommended to me by a friend in the Dominican Republic. I am a musician/liturgist at a large parish in Green Bay, Wisconsin (yes, Titletown, USA!) and am eager to see all the things you have to offer. I look forward to your messages of new things. Thanks for being here! R.C.
What a fantastic web-site!! I have
been combing the web-listings that have come up whenever I try
to search "Liturgy" and have yet to find anything like
this! I am a Pastoral Associate in a large suburban Chicago parish
whose main responsibilities are liturgical formation for ministers
and the parish as a whole. I think I've just found a gold mine
in this site! Thank you!! Todd
In the Diocese of Colordo Springs, we are trying to find out other Dioceses that have undertaken programs to teach the faithful about the Mass so that they might appreciate the celebration of the Mass and receive all the benefits of participating in the Mass that Christ intended. Can you recommend any resources? D.C.
A few years ago (1984) Cardinal Bernadin issued a wonderful pastoral letter on the liturgy for the Archdiocese of Chicago entitled: "Our Communion, Our Peace, Our Promise." A helpful study/discussion guide was also published to accompany it. These are avalailable through Liturgy Training Publications at 1-800-933-1800. Also, check out LTP series of videotapes on the liturgy.
In 1987, Bishop Joseph Fiorenza issued a pastoral letter on the Sunday Eucharist entitled "Sunday: The Original Feast Day." This is available through the Office of Worship, Diocese of Galveston-Houston, 1700 San Jacinto, Houston, TX 77002, (713)659-5461 ext.285. J.K.
