Showing posts with label liturgy. Show all posts
Showing posts with label liturgy. Show all posts
Monday, July 23, 2018
Friday, January 11, 2013
THE STRANGE LIFE OF THE FOUR-HYMN-SANDWICH
In this Year of Faith, which is also the fiftieth anniversary of the opening of the Second Vatican Council, the Holy Father has asked us to reflect especially on the texts “bequeathed to us by the Council”, to read them “correctly”, and take them to heart “as important and normative texts of the Magisterium, within the Church's Tradition.”
The first document to issue forth from the Council was Sacrosanctum Concilium: the Constitution on the Liturgy. A central issue addressed in this document was the role of sacred music, which the Council Fathers had declared to be “greater than any other art”.
The reason for the noble place of music as the highest of the arts is because sacred song embodies the sacred texts and, through music, elevates them to the highest possible human expression.
Thus the Council required that sacred song form an “integral part of the solemn liturgy” and not merely ornament it. In other words sacred song was not to be “singing AT Mass”, but singing THE Mass! The Mass itself was the song.
As was the case with other Council documents, Sacrosanctum defined central principles but left the details of implementation to the appropriate administrations. In the case of liturgical music, this task fell to the Sacred Congregation of Rites which, in 1967, issued the instruction Musicam Sacram.
Musicam Sacram sought to implement exactly what the Council required: the integration of liturgy and sacred song and the elimination of the practice of merely ornamenting the liturgy, including the common use of what some church musicians called “the four-hymn-sandwich”.
The “sandwich”, the singing of hymns during the entrance, offertory, communion, and recessional, was a practice which grew out of the celebration of Low Mass in the Traditional Rite (Latin Mass).
As opposed to the High Mass, wherein all the audible parts of the Mass are sung, the Low Mass is only read. Ideally, every Mass, especially a Sunday Mass, should be a “Missa cantata”, a sung Mass. But since this was not always possible, a “Missa lecta”, or “read Mass”, was permitted.
And, as a way of sort of filling in the places in the Low Mass where “waiting” occurred (entrance, offertory, communion, exit), the singing of popular hymns during those “spaces” gradually came into practice. There was nothing wrong with this practice, but it was essentially a concession and not the ideal, the ideal being a sung Mass.
Recognizing the difficulty of doing a purely sung Mass on a regular basis and doing it well, the Sacred Congregation of Rites, in implementing the reforms called for by Sacrosanctum and looking to increase the “active participation” of the people, divided singing at Mass into three degrees which are as follows:
The following belong to the first degree: (a) In the entrance rites: the greeting of the priest together with the reply of the people; the prayer. (b) In the Liturgy of the Word: the acclamations at the Gospel. (c) In the Eucharistic Liturgy: the prayer over the offerings; the preface with its dialogue and the Sanctus; the final doxology of the Canon, the Lord's Prayer with its introduction and embolism; the Pax Domini; the prayer after the Communion; the formulas of dismissal.
The following belong to the second degree: (a) the Kyrie, Gloria and Agnus Dei; (b) the Creed; (c) the prayer of the faithful.
The following belong to the third degree: (a) the songs at the Entrance and Communion processions; (b) the songs after the Lesson or Epistle; (c) the Alleluia before the Gospel; (d) the song at the Offertory; (e) the readings of Sacred Scripture, unless it seems more suitable to proclaim them without singing.
The instruction notes that the “three degrees are so arranged that the first may be used even by itself, but the second and third, wholly or partially, may NEVER (emphasis mine) be used without the first. In this way the faithful will be continually led toward an ever greater participation in the singing.”
Note that the first degree, and thus the most important parts which are to be sung, are between priest and people, NOT the choir, or even the choir and the congregation. Note also that the singing of an entrance, offertory, and communion hymn is not allowed until the third degree. (The recessional is not considered part of the Mass.)
The whole dynamism of the instruction is oriented so that the celebrant is at the center of the liturgical drama (which he should be), and the people respond in song to him and not to the choir or to a song leader. In other words, our church is saying to us: “We want the people to actively participate and THIS is how you do it.”
However, as most of us are aware, nearly fifty years later, the vision of the Council for the liturgical integration of sacred song is widely ignored. And what is served up at most Masses is still the pre-Vatican II “four-hymn-sandwich” with a meditation or two thrown in as a side.
Some celebrants may object that they do not have a good enough voice to sing the liturgy. Musicam Sacram anticipated this and advises the priest with doubtful musical abilities to simply chant the desired parts on a single tone, something almost anyone can do, and to which, almost anyone can respond.
Given that so much else has changed relative to the celebration of the liturgy, the strange survival of the “four-hymn-sandwich” not only makes for a puzzling pre-Vatican II leftover, but given the central role of sacred song accorded it by the Council, our disregard for this key reform is a kind of metaphor for the “do-it-yourself” implementation of the Council which has occasioned the “crisis” the Holy Father, in this Year of Faith, now feels compelled to engage.
While Vatican II proposes much that requires a greater expertise and understanding for its proper implementation, there is nothing hard or difficult to understand about the requirements for sacred music. In fact, they are incredibly and beautifully simple and easy to implement. Shall we begin? The people might even sing.
Thursday, July 28, 2011
The Future of Humanity is in the Liturgy
A November, 2010 a CARA 1 poll of U.S Catholics shows that only 23% of respondents who described themselves as Catholic regularly attend Sunday Mass. A September 2010 Pew Research poll put the number of Catholics that did not know that the bread and wine became the actual Body of Blood of Jesus Christ during the consecration at 60%.
The Pew poll differentiated between those who attend Mass regularly and those who do not, but attitudes on abortion between the two groups varied little.
Monday, June 16, 2008
Should I be going to Saturday "evening" Mass?
It struck me one Saturday afternoon, as I drove past several churches, that there are a lot of people who attend Saturday "evening" Mass.
As an aside, I put "evening" in parentheses because that's the actual word used in Canon 1248 where we find the permission for this "evening" Mass. However, as I drove around in very broad daylight, it was certainly not "evening".
In justifying Saturday night Mass, there is a common appeal made to the "Jewish day" (sundown to sundown) when finding justification for the Saturday "evening" Mass. (1)
The appeal is understandable but then what about actually waiting until "sundown". A literal interpretation would also negate any Mass on Sunday after sundown which would mean most Sunday evening Masses.
Actually, the Church did not make this appeal to the "Jewish day" when making the concession for the fulfillment of the obligation on the previous evening.
Here is what the Church actually said:
Where permission has been granted by the Apostolic See to fulfill the Sunday obligation on the preceding Saturday evening, pastors should explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured. The purpose of this concession is in fact to enable the Christians of today to celebrate more easily the day of the resurrection of the Lord. (Eucharisticum Mysterium, Sacred Congregation of Rites, May 25, 1967)
There are a couple things to note:
1. There is a singular emphasis on the significance of Sunday and the fulfillment of the "Sunday obligation".
2. The allowance for the Saturday evening fulfillment of that obligation is in fact only a "concession".
"Concession". That means that it is not the desire of the Church that the faithful fulfill the Sunday obligation on Saturday but only an allowance. But an allowance for what?
The key is in the words "Christians of today". The Church recognizes that the modern world is not a Christian world and that we nevertheless have to live in it. Work responsibilities on Sunday make it difficult for some to attend Mass on Sunday. The Church, in her charity and desire that all the faithful assist at Holy Mass admits a concession for the fulfillment of the obligation on Saturday evening.
In other words, you should NOT be going to Saturday "evening" Mass, unless for reasons beyond your control, you cannot attend Sunday Mass.
In the same document we find this unswerving emphasis on Sunday:
Whenever the community gathers to celebrate the Eucharist, it announces the death and resurrection of the Lord, in the hope of His glorious return. The supreme manifestation of this is the Sunday assembly. This is the day of the week on which, by apostolic tradition, the Paschal Mystery is celebrated in the Eucharist in a special way.75
In order that the faithful may willingly fulfill the precept to sanctify this day and understand why the Church calls them together to celebrate the Eucharist every Sunday, from the very outset of their Christian formation "Sunday should be presented to them as the primordial feast day,"76 on which, assembled together, they are to hear the Word of God and take part in the Paschal Mystery.
This portion of the document is presented before the "concession" so that there can be no mistake that Saturday evening Mass is in fact a "concession".
And there is also the additional appeal to pastors to safeguard Sunday:
...pastors should explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured.
Should there be any doubt over the concessionary nature of the Saturday evening Mass consider Cardinal Arinze's recent (December 1, 2005) directive to the leaders of the Neocatechumenal Way requiring that:
”at least one Sunday per month, the communities of the Neocatechumenal Way must participate in the Holy Mass of the parish community”
In addition to the problem presented by the Neocatechumenal Way celebrating Holy Mass apart from the parish community, the NCW also had been celebrating exclusively on Saturday evening.
I am not challenging the practices of the NCW, I am pointing out a contemporary application of how the Church views the Saturday evening Mass as only a concession.
If the Church at the highest levels has restated its desire that Sunday Mass remain paramount or the "primordial feast day" as the document states in regards to the practices of this one ecclesial community, then should not this desire be applicable to all of us?
Of course.
Given the actual words of the Church herself:
1. Catholics must reexamine their reasons for attending a Saturday evening Mass and must assure themselves that attendance at this Mass in lieu of Sunday is for reasons beyond their control.
2. Pastors must "explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured." And they must periodically remind the faithful of the nature of this permission.
One final note on the time of the Saturday "Evening" Mass. While the biblical definition of "evening" varied, the contemporary definition of "evening" is normally considered that period which is "just before twilight" until "astronomical sunset" or the time when the sun no longer illuminates the sky.
Because the Church authorized the "evening" Mass for the "Christians of today" we should assume the contemporary usage of the word "evening". But as you can well see, the majority of Saturday "evening" Masses do not occur in the "evening". There is one Mass I know of that occurs as early at 3:30pm
However, Eucharisticum Mysterium gives the authority to the local ordinary to determine the allowable times for Saturday evening Masses.
Notes:
(1). It's interesting to note that Canon Law actually defines a day as follows: In law, a day is understood as a period consisting of 24 continuous hours and begins at midnight unless other provision is expressly made... (Can. 202 §1.) Obviously, the Church does not consider the day to start the evening before.
As an aside, I put "evening" in parentheses because that's the actual word used in Canon 1248 where we find the permission for this "evening" Mass. However, as I drove around in very broad daylight, it was certainly not "evening".
In justifying Saturday night Mass, there is a common appeal made to the "Jewish day" (sundown to sundown) when finding justification for the Saturday "evening" Mass. (1)
The appeal is understandable but then what about actually waiting until "sundown". A literal interpretation would also negate any Mass on Sunday after sundown which would mean most Sunday evening Masses.
Actually, the Church did not make this appeal to the "Jewish day" when making the concession for the fulfillment of the obligation on the previous evening.
Here is what the Church actually said:
Where permission has been granted by the Apostolic See to fulfill the Sunday obligation on the preceding Saturday evening, pastors should explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured. The purpose of this concession is in fact to enable the Christians of today to celebrate more easily the day of the resurrection of the Lord. (Eucharisticum Mysterium, Sacred Congregation of Rites, May 25, 1967)
There are a couple things to note:
1. There is a singular emphasis on the significance of Sunday and the fulfillment of the "Sunday obligation".
2. The allowance for the Saturday evening fulfillment of that obligation is in fact only a "concession".
"Concession". That means that it is not the desire of the Church that the faithful fulfill the Sunday obligation on Saturday but only an allowance. But an allowance for what?
The key is in the words "Christians of today". The Church recognizes that the modern world is not a Christian world and that we nevertheless have to live in it. Work responsibilities on Sunday make it difficult for some to attend Mass on Sunday. The Church, in her charity and desire that all the faithful assist at Holy Mass admits a concession for the fulfillment of the obligation on Saturday evening.
In other words, you should NOT be going to Saturday "evening" Mass, unless for reasons beyond your control, you cannot attend Sunday Mass.
In the same document we find this unswerving emphasis on Sunday:
Whenever the community gathers to celebrate the Eucharist, it announces the death and resurrection of the Lord, in the hope of His glorious return. The supreme manifestation of this is the Sunday assembly. This is the day of the week on which, by apostolic tradition, the Paschal Mystery is celebrated in the Eucharist in a special way.75
In order that the faithful may willingly fulfill the precept to sanctify this day and understand why the Church calls them together to celebrate the Eucharist every Sunday, from the very outset of their Christian formation "Sunday should be presented to them as the primordial feast day,"76 on which, assembled together, they are to hear the Word of God and take part in the Paschal Mystery.
This portion of the document is presented before the "concession" so that there can be no mistake that Saturday evening Mass is in fact a "concession".
And there is also the additional appeal to pastors to safeguard Sunday:
...pastors should explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured.
Should there be any doubt over the concessionary nature of the Saturday evening Mass consider Cardinal Arinze's recent (December 1, 2005) directive to the leaders of the Neocatechumenal Way requiring that:
”at least one Sunday per month, the communities of the Neocatechumenal Way must participate in the Holy Mass of the parish community”
In addition to the problem presented by the Neocatechumenal Way celebrating Holy Mass apart from the parish community, the NCW also had been celebrating exclusively on Saturday evening.
I am not challenging the practices of the NCW, I am pointing out a contemporary application of how the Church views the Saturday evening Mass as only a concession.
If the Church at the highest levels has restated its desire that Sunday Mass remain paramount or the "primordial feast day" as the document states in regards to the practices of this one ecclesial community, then should not this desire be applicable to all of us?
Of course.
Given the actual words of the Church herself:
1. Catholics must reexamine their reasons for attending a Saturday evening Mass and must assure themselves that attendance at this Mass in lieu of Sunday is for reasons beyond their control.
2. Pastors must "explain the meaning of this permission carefully to the faithful and should ensure that the significance of Sunday is not thereby obscured." And they must periodically remind the faithful of the nature of this permission.
One final note on the time of the Saturday "Evening" Mass. While the biblical definition of "evening" varied, the contemporary definition of "evening" is normally considered that period which is "just before twilight" until "astronomical sunset" or the time when the sun no longer illuminates the sky.
Because the Church authorized the "evening" Mass for the "Christians of today" we should assume the contemporary usage of the word "evening". But as you can well see, the majority of Saturday "evening" Masses do not occur in the "evening". There is one Mass I know of that occurs as early at 3:30pm
However, Eucharisticum Mysterium gives the authority to the local ordinary to determine the allowable times for Saturday evening Masses.
Notes:
(1). It's interesting to note that Canon Law actually defines a day as follows: In law, a day is understood as a period consisting of 24 continuous hours and begins at midnight unless other provision is expressly made... (Can. 202 §1.) Obviously, the Church does not consider the day to start the evening before.
Friday, March 21, 2008
Wrists or Hands - an odd Good Friday meditation
Today, March 21, is Good Friday. The TV is tuned to EWTN and there is a cartoon version of the Sorrowful Mysteries on. The crucifixion scene shows Jesus with the nails through his wrists. Some children's books I have in my store also show Jesus with the nails through his wrists.
I don't have the time to research when this "nails through the wrist thing" got started, but I remember hearing about it in college. Seems to have started from some observation that a nail through the hand could not have supported a man's weight therefore it must have been through the wrist.
There are two problems with this:
1. There is a lack of evidence in sacred art. I don't claim to have done exhaustive research but as one who has traveled the world and visited many churches and prayed before many crucifixes and pictures of the crucifixion, I don't recall a single one (pre-1960's anyway) that shows the nails through the wrist. The same would be true of all the pictures in books (pre-1960).
2. Jesus doesn't say to Thomas (in John 20:27) "see my wrists". He says "see my hands".
The shroud seems to show that the nails were through the wrist, but the holes are actually through the bottom of the hand. I'll do more work on this later, as there are several scientific investigations of the shroud that positively identify the position of the nail holds and the effect on the position of the hand in death.
So, who cares? Wrist, hand, so what? He was crucified and that's all that matters. Right? Hmmm.
For anyone who has grown up with the traditional images of the crucifixion, the sight of a crucifix with the nails through the wrists can be quite jarring. I was personally "jarred", irritated actually, irritated to the point of being made curious as to the cause of my own irritation.
It occured to me that I've lived through a generation of "shocks" as regards the expression of the Catholic Faith, from the music, to the architecture, to the location of the tabernacle, to the vestments and vessels, the position of the altar, the ever evolving theatrics of what happens in what used to be the sanctuary, and now to sacred art and to the very image of the crucifixion, the central fact, the nucleic image, the ultimate icon of the Christian Faith, and the focus of all that is worship.
I don't pronounce these good or bad. For some this "fiddling" with the "stuff" of Faith may have provided some benefit to those who need a warmer, more welcoming, more factual, more scientific expression of the Faith, an expression that is supposedly more relatable to the modern mind.
Wonderful. "Shock" is only my personal and immediate, non-agenda driven gut reaction to such things. Luckily though these new "crucifixes" are so cartoonish (even the ones that are not in cartoons) that the crucifix itself evokes no meditation and thus the poor believer will not be forced long to wonder at the nails in the wrists.
I don't have the time to research when this "nails through the wrist thing" got started, but I remember hearing about it in college. Seems to have started from some observation that a nail through the hand could not have supported a man's weight therefore it must have been through the wrist.
There are two problems with this:
1. There is a lack of evidence in sacred art. I don't claim to have done exhaustive research but as one who has traveled the world and visited many churches and prayed before many crucifixes and pictures of the crucifixion, I don't recall a single one (pre-1960's anyway) that shows the nails through the wrist. The same would be true of all the pictures in books (pre-1960).
2. Jesus doesn't say to Thomas (in John 20:27) "see my wrists". He says "see my hands".
The shroud seems to show that the nails were through the wrist, but the holes are actually through the bottom of the hand. I'll do more work on this later, as there are several scientific investigations of the shroud that positively identify the position of the nail holds and the effect on the position of the hand in death.
So, who cares? Wrist, hand, so what? He was crucified and that's all that matters. Right? Hmmm.
For anyone who has grown up with the traditional images of the crucifixion, the sight of a crucifix with the nails through the wrists can be quite jarring. I was personally "jarred", irritated actually, irritated to the point of being made curious as to the cause of my own irritation.
It occured to me that I've lived through a generation of "shocks" as regards the expression of the Catholic Faith, from the music, to the architecture, to the location of the tabernacle, to the vestments and vessels, the position of the altar, the ever evolving theatrics of what happens in what used to be the sanctuary, and now to sacred art and to the very image of the crucifixion, the central fact, the nucleic image, the ultimate icon of the Christian Faith, and the focus of all that is worship.
I don't pronounce these good or bad. For some this "fiddling" with the "stuff" of Faith may have provided some benefit to those who need a warmer, more welcoming, more factual, more scientific expression of the Faith, an expression that is supposedly more relatable to the modern mind.
Wonderful. "Shock" is only my personal and immediate, non-agenda driven gut reaction to such things. Luckily though these new "crucifixes" are so cartoonish (even the ones that are not in cartoons) that the crucifix itself evokes no meditation and thus the poor believer will not be forced long to wonder at the nails in the wrists.
Wednesday, August 30, 2006
First Mass Last Mass - Which is it?
We had a question come up last week in one of our parish workshops:
It’s an irksome question that belies a deeper antagonistic attitude towards the perceived wealth of the Church if not the Church itself. But it’s irksome also because at first blush the antagonist seems to have a point, if not the higher ground: certainly Jesus was in fact simple, humble, wore no special vestments or fancy hats, and, in great contrast to the grand affair the celebration of the Mass eventually became, conducted the first Mass with a small group, reclining at table, with probably the simplest of vessels.
I’ve never heard the challenge satisfactorily answered. There are the usual references to giving honor, glory, respect, etc., but the accusation seems to stick and most are left wondering if somehow the Catholic Church got on the wrong track with this.
Certainly there are many who thought that to be the case which is why for the last 40 years or so we’ve done everything possible to simplify our liturgical celebrations, to bring it down to earth, to make it more relatable to the common man. Vestments were made more plain, architecture dulled, and sacred vessels downsized and downgraded to earthenware (in many cases).
The Mass itself was stripped of all “non-essentials”, simplified, translated into the vernacular, and made to hearken back to the supposed “Mass of the early Christians”. The people followed suit…or should I say…got rid of the suit. No more dressing up like before, no need for all the pomp and fuss. Jeans, t-shirts, and sandals became Sunday attire. After all, Jesus didn’t wear a suit and tie.
Music…? Well no need for any of these fancy choirs. Things are “simple” now, back to basics. Away with chant, polyphony, the organ and the likes of Palestrina! Now all one needs is a guitar and a heart for Jesus. After all, Jesus doesn’t care what we sing or how we sound. Jesus loves me, yes he does…
In addition ecclesial communities and movements continue to sprout up clamoring for a return to the ways of the “early Church”, some even forsaking the Mass of the whole community for small intimate affairs in private “cata-homes”. It’s hard to argue with these folks for they point to the example of the early Church and indeed to the First Mass itself.
I do not need to go through the litany of things that have been done in the name of “getting back to basics”, but obviously we have witnessed radical change with all things liturgical over the last four decades.
Well, I’m here to tell you that it’s all wrong! Actually, I’m here to tell you that the Catholic Church itself says that it’s all wrong. It’s in the Catechism. But before I tell you where, let’s take a look at this from a “phenomenological” perspective.
Since this is my blog and not an article that I have to keep to a certain length I’d like to ramble just a bit. First, we need, for the sake of those of us who are new to this word, define “phenomenological”
I’ve been fascinated with the word ever since I learned that John Paul II was a phenomenologist. His revolutionary Theology of the Body is not only an exercise in phenomenology but the very reason why said Theology is revolutionary...and a "phenomenon".
Phenomenology, at least how John Paul II uses it is “an approach to philosophy that begins with an exploration of phenomena (what presents itself to us in conscious experience) as a means to finally grasp the absolute, logical, ontological and metaphysical Spirit that is behind phenomena.“ (Wikipedia definition)
In other words it’s an approach to understanding the essence of something by beginning with what it looks like, smells like, sounds like, feels like... That's the attraction of JP's Thelology of the Body. It basically says: “Look, here’s what a man looks like naked and here’s what a woman looks like naked. Now, putting everything else aside, let’s try to understand, just from what these two creatures look like, their reason for being made that way.” It cuts to the quick. There’s no arguing with it. It’s like your mouth. “Look it opens, has teeth, a tongue, saliva glands. Huh! Wonder what it’s for?”
Now phenomenonologically speaking, the one thing we can say about the externals of divine worship, the vestments, the vessels, the places of worship, the music, and all that stuff is that there has been a consistent trend towards the more ornate, the more beautiful, the more expansive, the more massive ever since the Church came out of the catacombs.
There was the occasional revamping, refining, & renewing of liturgical worship and all that surrounded it over the course of almost 20 centuries, but in general things always progressed toward the “more is better” and away from sandals and pottery.
Now why is that? That’s the phenomenological question. Did the Church lose its marbles right from the beginning? Why didn’t it keep the model of the Last Supper, the simple table, the small group, the “sandals and pottery”? Why did the Church, as soon as it was able, build bigger and bigger churches? Why the massive Cathedrals instead of some sort of recreation of the "Upper Room" (with brown shag carpet)”? Why the ornate vestments and vessels and polyphonic grandeur instead of sandals, pottery, and "If I Had a Hammer"? Is all this just more evidence that man is fallen and will always try to re-erect the tower of Babylon?
This question is more than just a curious inquiry. It’s at the root of all that has gone afoul in the liturgical life of the Church in the last 4 decades and the cause of immeasurable damage to the faith life of many. The stripping of the altars was but a metaphor for the stripping that occurred at all levels in the Church. Seemingly, “not one stone was left upon another”. The Faith of many Catholics, simple, humble, and molded to follow the directions of “Father” or “Sister” was severely damaged when the Church of their fathers was ripped from them in the name of “a return to the early Church” and the ubiquitous lie of “in the Spirit of Vatican II”.
Before we go on we must once again examine the phenomenological fact that for the better part of two millennia, the Church, for the most part, saw nothing wrong with building Her places of worship ever larger, ever more ornate, ever more massive, and adorning both it and its ministers with that which was ever more precious and beautiful.
To say that this was wrong and a departure from a simplicity that Christ supposedly intended is to tread on the likes of everyone from Augustine to Aquinas and every Pope to ever wear the “sequined shoes of the fisherman”. I mean, here’s the deal, they had 2000 years to figure out that something was wrong and revert back to “sandals and pottery”…but they didn’t
So here’s the easy answer: the model for our liturgy is not the First Mass, it's the Last Mass - the heavenly liturgy found in the Book of Revelations, not some "birkenstock" replay of the events of the upper room, but a participation in the “wedding feast of the Lamb”.
“Foretaste” is the word! A foretaste of the "wedding feast of the Lamb, not an “aftertaste” of the Last Supper: Paragraphs 1136-1139 go on to explain more fully how it is that the earthly celebration of the sacraments is in fact a participation in the eternal liturgy found in Revelations. (Of course the Church is not negating anything about the Last Supper, She is telling us that the First Mass and the Last Mass are the same...a participation in the heavenly liturgy.)
This is a fascinating discovery for me personally because I can’t even begin to explain the “decimation” (that’s the only word I can find for it) I have felt for as long as I can remember (and still feel) whenever I encounter liturgical worship that seems aimed at me.
Remember, it was John who was taken up to heaven (“I was in the Spirit on the Lord’s day”) not Jesus who was brought down to earth. And what did John do upon arrival? He “fell at His (Jesus) feet as though dead”. Most of us don’t even bother to genuflect anymore. Perhaps one of these days God will remind us of where we really are (in His Presence) and we will be made to fall at his feet, but NOT as though dead, but dead - just a small reminder. Has happened before!
Scott Hahn’s book The Lamb’s Supper develops this truth further and offers a list of scripture references from Revelations where we find the elements of the Catholic Mass. I’ve listed them for you here with the scripture quotes from the Douay Rheims version.
Sunday worship
1:10
10I was in the spirit on the Lord's day…
(Note: We know this is Sunday because the early Christians met on the first day of the week to break bread – Acts 20:7)
A High Priest
1:13
13And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps (chest) with a golden girdle.
An Altar
8:3-4
3And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God. 4And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
11:1
1And there was given me a reed like unto a rod: and it was said to me: Arise, and measure the temple of God, and the altar and them that adore therein.
14:18
18And another angel came out from the altar, who had power over fire; and he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle, and gather the clusters of the vineyard of the earth; because the grapes thereof are ripe.
Priests (presbyteroi)
4:4
4And round about the throne were four and twenty seats; and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold
11:16
16And the four and twenty ancients, who sit on their seats in the sight of God, fell on their faces and adored God, saying:
19:4
4And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
(Note: The word “ancients” is used interchangeably with “elder”, the Greek word being “presbyteroi”.)
Vestments
1:13
13And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.
4:4
4And round about the throne were four and twenty seats; and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold.
6:11
11And white robes were given to every one of them one; and it was said to them, that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up.
7:9
9After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne, and in sight of the Lamb, clothed with white robes, and palms in their hands:
15:6
6And the seven angels came out of the temple, having the seven plagues, clothed with clean and white linen, and girt about the breasts with golden girdles.
19:13-14
13And he was clothed with a garment sprinkled with blood; and his name is called, THE WORD OF GOD. 14And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.
Consecrated Celibacy
14:4
4These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb:
Lamp Stands, or Menorah
1:12
12And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:
2:5
5Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance.
Penitence
Chapters 2 and 3
(Here’s one excerpt from 2:5)
5Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance.
Incense
5:8
8And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:
8:3-5
3And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God. 4And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel. 5And the angel took the censer, and filled it with the fire of the altar, and cast it on the earth, and there were thunders and voices and lightnings, and a great earthquake.
The Book or Scroll
5:1
1And I saw in the right hand of him that sat on the throne, a book written within and without, sealed with seven seals.
The Eucharistic Host
2:17
17He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna, and will give him a white counter (stone), and in the counter, a new name written, which no man knoweth, but he that receiveth it.
(Note: The white counter or stone is a reference to the custom of showing a little stone, with some appropriate mark on it, to gain entrance to a feast or banquet. The name inscribed on the stone referred to here shows that the Christian has a right to partake of the good things which the Lord reserves for those who win the victory. – Navarre Bible Commentary)
Chalices
15:7
7And one of the four living creatures gave to the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.
16 (several references, here’s one)
1And I heard a great voice out of the temple, saying to the seven angels: Go, and pour out the seven vials of the wrath of God upon the earth.
21:9
9And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come, and I will shew thee the bride, the wife of the Lamb.
Sign of the Cross
7:3
3Saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads.
14:1
1And I beheld, and lo a lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
22:44
And they shall see his face: and his name shall be on their foreheads.
The Gloria
15:3-4
3And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty; just and true are thy ways, O King of ages. 4Who shall not fear thee, O Lord, and magnify thy name? For thou only art holy: for all nations shall come, and shall adore in thy sight, because thy judgments are manifest.
The Alleluia
19:1,3,4,6
1After these things I heard as it were the voice of much people in heaven, saying: Alleluia. Salvation, and glory, and power is to our God.
3And again they said: Alleluia. And her smoke ascendeth for ever and ever.
4And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
6And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying, Alleluia: for the Lord our God the Almighty hath reigned.
Sursum Corda (Lift up your hearts)
11:12
12And they heard a great voice from heaven, saying to them: Come up hither. And they went up to heaven in a cloud: and their enemies saw them.
The Sanctus (Holy, Holy, Holy)
4:8
8And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.
The Amen
19:4
4And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
22:21
21The grace of our Lord Jesus Christ be with you all. Amen.
The Agnus Dei (Lamb of God)
5:6 and throughout
6And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth.
The Prominence of the Virgin Mary
12:1-6, 13-17
1And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars: 2And being with child, she cried travailing in birth, and was in pain to be delivered. 3And there was seen another sign in heaven: and behold a great red dragon, having seven heads, and ten horns: and on his head seven diadems: 4And his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman who was ready to be delivered; that, when she should be delivered, he might devour her son. 5And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne. 6And the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her a thousand two hundred sixty days.
13And when the dragon saw that he was cast unto the earth, he persecuted the woman, who brought forth the man child: 14And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent. 15And the serpent cast out of his mouth after the woman, water as it were a river; that he might cause her to be carried away by the river. 16And the earth helped the woman, and the earth opened her mouth, and swallowed up the river, which the dragon cast out of his mouth. 17And the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.
Intercession of Angels and Saints
5:8
8And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:
6:9-10
9And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. 10And they cried with a loud voice, saying: How long, O Lord (holy and true) dost thou not judge and revenge our blood on them that dwell on the earth?
8:3-4
3And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God. 4And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
Devotion to St. Michael
12:7
7And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels:
Antiphonal Chant
4:8-11
8And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. 9And when those living creatures gave glory, and honour, and benediction to him that sitteth on the throne, who liveth for ever and ever; 10The four and twenty ancients fell down before him that sitteth on the throne, and adored him that liveth for ever and ever, and cast their crowns before the throne, saying: 11Thou art worthy, O Lord our God, to receive glory, and honour, and power: because thou hast created all things; and for thy will they were, and have been created.
5:9-14
9And they sung a new canticle, saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof; because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation. 10And hast made us to our God a kingdom and priests, and we shall reign on the earth. 11And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients; and the number of them was thousands of thousands, 12Saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction. 13And every creature, which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them: I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, for ever and ever. 14And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces, and adored him that liveth for ever and ever.
7:10-12
10And they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne, and to the Lamb. 11And all the angels stood round about the throne, and the ancients, and the four living creatures; and they fell down before the throne upon their faces, and adored God, 12Saying: Amen. Benediction, and glory, and wisdom, and thanksgiving, honour, and power, and strength to our God for ever and ever. Amen.
18:1-8
1And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory. 2And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen; and is become the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird: 3Because all nations have drunk of the wine of the wrath of her fornication; and the kings of the earth have committed fornication with her; and the merchants of the earth have been made rich by the power of her delicacies. 4And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues. 5For her sins have reached unto heaven, and the Lord hath remembered her iniquities. 6Render to her as she also hath rendered to you; and double unto her double according to her works: in the cup wherein she hath mingled, mingle ye double unto her. 7As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her; because she saith in her heart: I sit a queen, and am no widow; and sorrow I shall not see. 8Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be burnt with the fire; because God is strong, who shall judge her.
Readings from Scripture
Ch. 2, 3, & 5
8:2-11
Priesthood of the Faithful
1:6
6And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen.
20:6
6Blessed and holy is he that hath part in the first resurrection. In these the second death hath no power; but they shall be priests of God and of Christ; and shall reign with him a thousand years.
Catholicity or Universality
7:9
9After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne, and in sight of the Lamb, clothed with white robes, and palms in their hands:
Silent Contemplation
8:1
1And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.
Marriage Supper of the Lamb
19:9
9And he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true.
17 (whole Chapter)
“Jesus was very simple and humble in his preaching…in his attire…why do our
priests don themselves in glamorous attire during the Mass…when did this begin
and why?”
It’s an irksome question that belies a deeper antagonistic attitude towards the perceived wealth of the Church if not the Church itself. But it’s irksome also because at first blush the antagonist seems to have a point, if not the higher ground: certainly Jesus was in fact simple, humble, wore no special vestments or fancy hats, and, in great contrast to the grand affair the celebration of the Mass eventually became, conducted the first Mass with a small group, reclining at table, with probably the simplest of vessels.
I’ve never heard the challenge satisfactorily answered. There are the usual references to giving honor, glory, respect, etc., but the accusation seems to stick and most are left wondering if somehow the Catholic Church got on the wrong track with this.
Certainly there are many who thought that to be the case which is why for the last 40 years or so we’ve done everything possible to simplify our liturgical celebrations, to bring it down to earth, to make it more relatable to the common man. Vestments were made more plain, architecture dulled, and sacred vessels downsized and downgraded to earthenware (in many cases).
The Mass itself was stripped of all “non-essentials”, simplified, translated into the vernacular, and made to hearken back to the supposed “Mass of the early Christians”. The people followed suit…or should I say…got rid of the suit. No more dressing up like before, no need for all the pomp and fuss. Jeans, t-shirts, and sandals became Sunday attire. After all, Jesus didn’t wear a suit and tie.
Music…? Well no need for any of these fancy choirs. Things are “simple” now, back to basics. Away with chant, polyphony, the organ and the likes of Palestrina! Now all one needs is a guitar and a heart for Jesus. After all, Jesus doesn’t care what we sing or how we sound. Jesus loves me, yes he does…
In addition ecclesial communities and movements continue to sprout up clamoring for a return to the ways of the “early Church”, some even forsaking the Mass of the whole community for small intimate affairs in private “cata-homes”. It’s hard to argue with these folks for they point to the example of the early Church and indeed to the First Mass itself.
I do not need to go through the litany of things that have been done in the name of “getting back to basics”, but obviously we have witnessed radical change with all things liturgical over the last four decades.
Well, I’m here to tell you that it’s all wrong! Actually, I’m here to tell you that the Catholic Church itself says that it’s all wrong. It’s in the Catechism. But before I tell you where, let’s take a look at this from a “phenomenological” perspective.
Since this is my blog and not an article that I have to keep to a certain length I’d like to ramble just a bit. First, we need, for the sake of those of us who are new to this word, define “phenomenological”
I’ve been fascinated with the word ever since I learned that John Paul II was a phenomenologist. His revolutionary Theology of the Body is not only an exercise in phenomenology but the very reason why said Theology is revolutionary...and a "phenomenon".
Phenomenology, at least how John Paul II uses it is “an approach to philosophy that begins with an exploration of phenomena (what presents itself to us in conscious experience) as a means to finally grasp the absolute, logical, ontological and metaphysical Spirit that is behind phenomena.“ (Wikipedia definition)
In other words it’s an approach to understanding the essence of something by beginning with what it looks like, smells like, sounds like, feels like... That's the attraction of JP's Thelology of the Body. It basically says: “Look, here’s what a man looks like naked and here’s what a woman looks like naked. Now, putting everything else aside, let’s try to understand, just from what these two creatures look like, their reason for being made that way.” It cuts to the quick. There’s no arguing with it. It’s like your mouth. “Look it opens, has teeth, a tongue, saliva glands. Huh! Wonder what it’s for?”
Now phenomenonologically speaking, the one thing we can say about the externals of divine worship, the vestments, the vessels, the places of worship, the music, and all that stuff is that there has been a consistent trend towards the more ornate, the more beautiful, the more expansive, the more massive ever since the Church came out of the catacombs.
There was the occasional revamping, refining, & renewing of liturgical worship and all that surrounded it over the course of almost 20 centuries, but in general things always progressed toward the “more is better” and away from sandals and pottery.
Now why is that? That’s the phenomenological question. Did the Church lose its marbles right from the beginning? Why didn’t it keep the model of the Last Supper, the simple table, the small group, the “sandals and pottery”? Why did the Church, as soon as it was able, build bigger and bigger churches? Why the massive Cathedrals instead of some sort of recreation of the "Upper Room" (with brown shag carpet)”? Why the ornate vestments and vessels and polyphonic grandeur instead of sandals, pottery, and "If I Had a Hammer"? Is all this just more evidence that man is fallen and will always try to re-erect the tower of Babylon?
This question is more than just a curious inquiry. It’s at the root of all that has gone afoul in the liturgical life of the Church in the last 4 decades and the cause of immeasurable damage to the faith life of many. The stripping of the altars was but a metaphor for the stripping that occurred at all levels in the Church. Seemingly, “not one stone was left upon another”. The Faith of many Catholics, simple, humble, and molded to follow the directions of “Father” or “Sister” was severely damaged when the Church of their fathers was ripped from them in the name of “a return to the early Church” and the ubiquitous lie of “in the Spirit of Vatican II”.
Before we go on we must once again examine the phenomenological fact that for the better part of two millennia, the Church, for the most part, saw nothing wrong with building Her places of worship ever larger, ever more ornate, ever more massive, and adorning both it and its ministers with that which was ever more precious and beautiful.
To say that this was wrong and a departure from a simplicity that Christ supposedly intended is to tread on the likes of everyone from Augustine to Aquinas and every Pope to ever wear the “sequined shoes of the fisherman”. I mean, here’s the deal, they had 2000 years to figure out that something was wrong and revert back to “sandals and pottery”…but they didn’t
So here’s the easy answer: the model for our liturgy is not the First Mass, it's the Last Mass - the heavenly liturgy found in the Book of Revelations, not some "birkenstock" replay of the events of the upper room, but a participation in the “wedding feast of the Lamb”.
1090 “In the earthly liturgy we share in a foretaste of that heavenly liturgy
which is celebrated in the Holy City of Jerusalem toward which we journey as
pilgrims, where Christ is sitting at the right hand of God, Minister of the
sanctuary and of the true tabernacle. With all the warriors of the heavenly army
we sing a hymn of glory to the Lord; venerating the memory of the saints, we
hope for some part and fellowship with them; we eagerly await the Savior, our
Lord Jesus Christ, until he, our life shall appear and we too will appear with
him in glory.”-Catechism of the Catholic Church (quoted from Sacrosanctum
Concilium)
“Foretaste” is the word! A foretaste of the "wedding feast of the Lamb, not an “aftertaste” of the Last Supper: Paragraphs 1136-1139 go on to explain more fully how it is that the earthly celebration of the sacraments is in fact a participation in the eternal liturgy found in Revelations. (Of course the Church is not negating anything about the Last Supper, She is telling us that the First Mass and the Last Mass are the same...a participation in the heavenly liturgy.)
This is a fascinating discovery for me personally because I can’t even begin to explain the “decimation” (that’s the only word I can find for it) I have felt for as long as I can remember (and still feel) whenever I encounter liturgical worship that seems aimed at me.
Remember, it was John who was taken up to heaven (“I was in the Spirit on the Lord’s day”) not Jesus who was brought down to earth. And what did John do upon arrival? He “fell at His (Jesus) feet as though dead”. Most of us don’t even bother to genuflect anymore. Perhaps one of these days God will remind us of where we really are (in His Presence) and we will be made to fall at his feet, but NOT as though dead, but dead - just a small reminder. Has happened before!
Scott Hahn’s book The Lamb’s Supper develops this truth further and offers a list of scripture references from Revelations where we find the elements of the Catholic Mass. I’ve listed them for you here with the scripture quotes from the Douay Rheims version.
Sunday worship
1:10
10I was in the spirit on the Lord's day…
(Note: We know this is Sunday because the early Christians met on the first day of the week to break bread – Acts 20:7)
A High Priest
1:13
13And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps (chest) with a golden girdle.
An Altar
8:3-4
3And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God. 4And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
11:1
1And there was given me a reed like unto a rod: and it was said to me: Arise, and measure the temple of God, and the altar and them that adore therein.
14:18
18And another angel came out from the altar, who had power over fire; and he cried with a loud voice to him that had the sharp sickle, saying: Thrust in thy sharp sickle, and gather the clusters of the vineyard of the earth; because the grapes thereof are ripe.
Priests (presbyteroi)
4:4
4And round about the throne were four and twenty seats; and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold
11:16
16And the four and twenty ancients, who sit on their seats in the sight of God, fell on their faces and adored God, saying:
19:4
4And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
(Note: The word “ancients” is used interchangeably with “elder”, the Greek word being “presbyteroi”.)
Vestments
1:13
13And in the midst of the seven golden candlesticks, one like to the Son of man, clothed with a garment down to the feet, and girt about the paps with a golden girdle.
4:4
4And round about the throne were four and twenty seats; and upon the seats, four and twenty ancients sitting, clothed in white garments, and on their heads were crowns of gold.
6:11
11And white robes were given to every one of them one; and it was said to them, that they should rest for a little time, till their fellow servants, and their brethren, who are to be slain, even as they, should be filled up.
7:9
9After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne, and in sight of the Lamb, clothed with white robes, and palms in their hands:
15:6
6And the seven angels came out of the temple, having the seven plagues, clothed with clean and white linen, and girt about the breasts with golden girdles.
19:13-14
13And he was clothed with a garment sprinkled with blood; and his name is called, THE WORD OF GOD. 14And the armies that are in heaven followed him on white horses, clothed in fine linen, white and clean.
Consecrated Celibacy
14:4
4These are they who were not defiled with women: for they are virgins. These follow the Lamb whithersoever he goeth. These were purchased from among men, the firstfruits to God and to the Lamb:
Lamp Stands, or Menorah
1:12
12And I turned to see the voice that spoke with me. And being turned, I saw seven golden candlesticks:
2:5
5Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance.
Penitence
Chapters 2 and 3
(Here’s one excerpt from 2:5)
5Be mindful therefore from whence thou art fallen: and do penance, and do the first works. Or else I come to thee, and will move thy candlestick out of its place, except thou do penance.
Incense
5:8
8And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:
8:3-5
3And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God. 4And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel. 5And the angel took the censer, and filled it with the fire of the altar, and cast it on the earth, and there were thunders and voices and lightnings, and a great earthquake.
The Book or Scroll
5:1
1And I saw in the right hand of him that sat on the throne, a book written within and without, sealed with seven seals.
The Eucharistic Host
2:17
17He, that hath an ear, let him hear what the Spirit saith to the churches: To him that overcometh, I will give the hidden manna, and will give him a white counter (stone), and in the counter, a new name written, which no man knoweth, but he that receiveth it.
(Note: The white counter or stone is a reference to the custom of showing a little stone, with some appropriate mark on it, to gain entrance to a feast or banquet. The name inscribed on the stone referred to here shows that the Christian has a right to partake of the good things which the Lord reserves for those who win the victory. – Navarre Bible Commentary)
Chalices
15:7
7And one of the four living creatures gave to the seven angels seven golden vials, full of the wrath of God, who liveth for ever and ever.
16 (several references, here’s one)
1And I heard a great voice out of the temple, saying to the seven angels: Go, and pour out the seven vials of the wrath of God upon the earth.
21:9
9And there came one of the seven angels, who had the vials full of the seven last plagues, and spoke with me, saying: Come, and I will shew thee the bride, the wife of the Lamb.
Sign of the Cross
7:3
3Saying: Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads.
14:1
1And I beheld, and lo a lamb stood upon mount Sion, and with him an hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
22:44
And they shall see his face: and his name shall be on their foreheads.
The Gloria
15:3-4
3And singing the canticle of Moses, the servant of God, and the canticle of the Lamb, saying: Great and wonderful are thy works, O Lord God Almighty; just and true are thy ways, O King of ages. 4Who shall not fear thee, O Lord, and magnify thy name? For thou only art holy: for all nations shall come, and shall adore in thy sight, because thy judgments are manifest.
The Alleluia
19:1,3,4,6
1After these things I heard as it were the voice of much people in heaven, saying: Alleluia. Salvation, and glory, and power is to our God.
3And again they said: Alleluia. And her smoke ascendeth for ever and ever.
4And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
6And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of great thunders, saying, Alleluia: for the Lord our God the Almighty hath reigned.
Sursum Corda (Lift up your hearts)
11:12
12And they heard a great voice from heaven, saying to them: Come up hither. And they went up to heaven in a cloud: and their enemies saw them.
The Sanctus (Holy, Holy, Holy)
4:8
8And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come.
The Amen
19:4
4And the four and twenty ancients, and the four living creatures fell down and adored God that sitteth upon the throne, saying: Amen; Alleluia.
22:21
21The grace of our Lord Jesus Christ be with you all. Amen.
The Agnus Dei (Lamb of God)
5:6 and throughout
6And I saw: and behold in the midst of the throne and of the four living creatures, and in the midst of the ancients, a Lamb standing as it were slain, having seven horns and seven eyes: which are the seven Spirits of God, sent forth into all the earth.
The Prominence of the Virgin Mary
12:1-6, 13-17
1And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars: 2And being with child, she cried travailing in birth, and was in pain to be delivered. 3And there was seen another sign in heaven: and behold a great red dragon, having seven heads, and ten horns: and on his head seven diadems: 4And his tail drew the third part of the stars of heaven, and cast them to the earth: and the dragon stood before the woman who was ready to be delivered; that, when she should be delivered, he might devour her son. 5And she brought forth a man child, who was to rule all nations with an iron rod: and her son was taken up to God, and to his throne. 6And the woman fled into the wilderness, where she had a place prepared by God, that there they should feed her a thousand two hundred sixty days.
13And when the dragon saw that he was cast unto the earth, he persecuted the woman, who brought forth the man child: 14And there were given to the woman two wings of a great eagle, that she might fly into the desert unto her place, where she is nourished for a time and times, and half a time, from the face of the serpent. 15And the serpent cast out of his mouth after the woman, water as it were a river; that he might cause her to be carried away by the river. 16And the earth helped the woman, and the earth opened her mouth, and swallowed up the river, which the dragon cast out of his mouth. 17And the dragon was angry against the woman: and went to make war with the rest of her seed, who keep the commandments of God, and have the testimony of Jesus Christ.
Intercession of Angels and Saints
5:8
8And when he had opened the book, the four living creatures, and the four and twenty ancients fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints:
6:9-10
9And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held. 10And they cried with a loud voice, saying: How long, O Lord (holy and true) dost thou not judge and revenge our blood on them that dwell on the earth?
8:3-4
3And another angel came, and stood before the altar, having a golden censer; and there was given to him much incense, that he should offer of the prayers of all saints upon the golden altar, which is before the throne of God. 4And the smoke of the incense of the prayers of the saints ascended up before God from the hand of the angel.
Devotion to St. Michael
12:7
7And there was a great battle in heaven, Michael and his angels fought with the dragon, and the dragon fought and his angels:
Antiphonal Chant
4:8-11
8And the four living creatures had each of them six wings; and round about and within they are full of eyes. And they rested not day and night, saying: Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. 9And when those living creatures gave glory, and honour, and benediction to him that sitteth on the throne, who liveth for ever and ever; 10The four and twenty ancients fell down before him that sitteth on the throne, and adored him that liveth for ever and ever, and cast their crowns before the throne, saying: 11Thou art worthy, O Lord our God, to receive glory, and honour, and power: because thou hast created all things; and for thy will they were, and have been created.
5:9-14
9And they sung a new canticle, saying: Thou art worthy, O Lord, to take the book, and to open the seals thereof; because thou wast slain, and hast redeemed us to God, in thy blood, out of every tribe, and tongue, and people, and nation. 10And hast made us to our God a kingdom and priests, and we shall reign on the earth. 11And I beheld, and I heard the voice of many angels round about the throne, and the living creatures, and the ancients; and the number of them was thousands of thousands, 12Saying with a loud voice: The Lamb that was slain is worthy to receive power, and divinity, and wisdom, and strength, and honour, and glory, and benediction. 13And every creature, which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them: I heard all saying: To him that sitteth on the throne, and to the Lamb, benediction, and honour, and glory, and power, for ever and ever. 14And the four living creatures said: Amen. And the four and twenty ancients fell down on their faces, and adored him that liveth for ever and ever.
7:10-12
10And they cried with a loud voice, saying: Salvation to our God, who sitteth upon the throne, and to the Lamb. 11And all the angels stood round about the throne, and the ancients, and the four living creatures; and they fell down before the throne upon their faces, and adored God, 12Saying: Amen. Benediction, and glory, and wisdom, and thanksgiving, honour, and power, and strength to our God for ever and ever. Amen.
18:1-8
1And after these things, I saw another angel come down from heaven, having great power: and the earth was enlightened with his glory. 2And he cried out with a strong voice, saying: Babylon the great is fallen, is fallen; and is become the habitation of devils, and the hold of every unclean spirit, and the hold of every unclean and hateful bird: 3Because all nations have drunk of the wine of the wrath of her fornication; and the kings of the earth have committed fornication with her; and the merchants of the earth have been made rich by the power of her delicacies. 4And I heard another voice from heaven, saying: Go out from her, my people; that you be not partakers of her sins, and that you receive not of her plagues. 5For her sins have reached unto heaven, and the Lord hath remembered her iniquities. 6Render to her as she also hath rendered to you; and double unto her double according to her works: in the cup wherein she hath mingled, mingle ye double unto her. 7As much as she hath glorified herself, and lived in delicacies, so much torment and sorrow give ye to her; because she saith in her heart: I sit a queen, and am no widow; and sorrow I shall not see. 8Therefore shall her plagues come in one day, death, and mourning, and famine, and she shall be burnt with the fire; because God is strong, who shall judge her.
Readings from Scripture
Ch. 2, 3, & 5
8:2-11
Priesthood of the Faithful
1:6
6And hath made us a kingdom, and priests to God and his Father, to him be glory and empire for ever and ever. Amen.
20:6
6Blessed and holy is he that hath part in the first resurrection. In these the second death hath no power; but they shall be priests of God and of Christ; and shall reign with him a thousand years.
Catholicity or Universality
7:9
9After this I saw a great multitude, which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne, and in sight of the Lamb, clothed with white robes, and palms in their hands:
Silent Contemplation
8:1
1And when he had opened the seventh seal, there was silence in heaven, as it were for half an hour.
Marriage Supper of the Lamb
19:9
9And he said to me: Write: Blessed are they that are called to the marriage supper of the Lamb. And he saith to me: These words of God are true.
17 (whole Chapter)
Saturday, August 19, 2006
Novus Novus Ordo
8/19/2006
The current activities surrounding the Vatican directive to bring our current English translation of the Mass more into line with the Latin, and thus what the text actually says, continue to fascinate me.
Not ever having seen the Latin of the Novus Ordo, the Mass that most of us know, I never gave the English translation a thought, other than I thought it incredibly dry. But I just chalked that up as my own spiritual problem.
However, now that I have this beautiful Daily Roman Missal published by Midwest Theological Forum which has the Latin text alongside the English, I can’t help but be fascinated by the contrast between what the text actually says and what the English translators made it say.
The Novus Ordo, or the New Order of the Mass (as opposed to the traditional Latin Rite), was promulgated by Paul VI in 1969. The English translation soon followed with what I will call the Novus Novus Ordo, simply because there are so many liberties and deviations from the original Latin Text as to almost be a new order of the Mass in and of itself.
Of course the translation in question is completely valid and licit and I will never take issue with what has been approved by the appropriate ecclesial authorities. But since the Bishops have been ordered to redo the thing, it is fair to say what I have always thought…that there is something definitely wrong or at least incomplete with the current text.
One of those is the famous “mea culpa”. I was surprised to see that “mea culpa, mea culpa, mea maxima culpa” is still part of the Novus Ordo. I thought that all that apologizing was done away with in the “spirit of Vatican II” and the new liturgy. But there it is…on the left side of my missal.. The English, as you know, flatly reads “through my own fault” as opposed to the literal “through my fault, through my fault, through my most grievous fault”. Again, this is not the Latin of the Tridentine Rite. This is the Latin of the Novus Ordo. It’s what we are supposed to be saying.
The threefold apology reminds me of the famous 70’s dictum “the medium is the message”. Huh? Let me illustrate. In many languages there is no recourse to the comparative and superlative senses of a word. And even where the language affords such recourse, the cultural application may supersede. Here’s an example. I was a teacher on an English speaking Caribbean island for several years. It was common when one wanted to emphasize something to repeat it three times (e.g. “The wave was big, big, big!”). The description was usually accompanied by both the appropriate physical and facial gestures and ended with the colloquial “missun” as in “big, big, big, missun!” (You had to be there.) Somehow, saying the wave was “very big” or even “very, very big”, just didn’t get the point across.
Same reason why we say “Holy, Holy, Holy” instead of “very, very Holy”, or why we say the Lamb of God or the Lord Have Mercy, three times. There is also the scriptural echo of Peter’s threefold denial and the later threefold “Do you love me?” There are scriptural and linguistic reasons for repeating something three times. The creators of the Novus Ordo, despite seeming to have no problem with massive revisions on other parts of the Mass didn’t mess with the threefold mea culpa. That in itself should say something. However, enter the English translation and it's gone!
Now, one more, and this one really get me. I hope the Bishops will vote to change this one. It’s in the Gloria, 2nd line where it says “and peace to his people on earth”. It’s just amazing to me at how the English not only does this not come anywhere close to the Latin, but completely negates what the original text actually says.
The Latin says “et in terra pax hominibus bonae voluntatis”, literally translated it says “and on earth peace to men of good will”. It’s “peace to men of GOOD WILL”, not “peace to his people”. And I’m not even arguing the inclusive language thing. They could have translated it “peace to people of good will” for all I care, but the main deal is they left out “good will” altogether. No need to be good. Peace is for everyone. That’s not what the Latin says and that’s not what the Church says.
The current activities surrounding the Vatican directive to bring our current English translation of the Mass more into line with the Latin, and thus what the text actually says, continue to fascinate me.
Not ever having seen the Latin of the Novus Ordo, the Mass that most of us know, I never gave the English translation a thought, other than I thought it incredibly dry. But I just chalked that up as my own spiritual problem.
However, now that I have this beautiful Daily Roman Missal published by Midwest Theological Forum which has the Latin text alongside the English, I can’t help but be fascinated by the contrast between what the text actually says and what the English translators made it say.
The Novus Ordo, or the New Order of the Mass (as opposed to the traditional Latin Rite), was promulgated by Paul VI in 1969. The English translation soon followed with what I will call the Novus Novus Ordo, simply because there are so many liberties and deviations from the original Latin Text as to almost be a new order of the Mass in and of itself.
Of course the translation in question is completely valid and licit and I will never take issue with what has been approved by the appropriate ecclesial authorities. But since the Bishops have been ordered to redo the thing, it is fair to say what I have always thought…that there is something definitely wrong or at least incomplete with the current text.
One of those is the famous “mea culpa”. I was surprised to see that “mea culpa, mea culpa, mea maxima culpa” is still part of the Novus Ordo. I thought that all that apologizing was done away with in the “spirit of Vatican II” and the new liturgy. But there it is…on the left side of my missal.. The English, as you know, flatly reads “through my own fault” as opposed to the literal “through my fault, through my fault, through my most grievous fault”. Again, this is not the Latin of the Tridentine Rite. This is the Latin of the Novus Ordo. It’s what we are supposed to be saying.
The threefold apology reminds me of the famous 70’s dictum “the medium is the message”. Huh? Let me illustrate. In many languages there is no recourse to the comparative and superlative senses of a word. And even where the language affords such recourse, the cultural application may supersede. Here’s an example. I was a teacher on an English speaking Caribbean island for several years. It was common when one wanted to emphasize something to repeat it three times (e.g. “The wave was big, big, big!”). The description was usually accompanied by both the appropriate physical and facial gestures and ended with the colloquial “missun” as in “big, big, big, missun!” (You had to be there.) Somehow, saying the wave was “very big” or even “very, very big”, just didn’t get the point across.
Same reason why we say “Holy, Holy, Holy” instead of “very, very Holy”, or why we say the Lamb of God or the Lord Have Mercy, three times. There is also the scriptural echo of Peter’s threefold denial and the later threefold “Do you love me?” There are scriptural and linguistic reasons for repeating something three times. The creators of the Novus Ordo, despite seeming to have no problem with massive revisions on other parts of the Mass didn’t mess with the threefold mea culpa. That in itself should say something. However, enter the English translation and it's gone!
Now, one more, and this one really get me. I hope the Bishops will vote to change this one. It’s in the Gloria, 2nd line where it says “and peace to his people on earth”. It’s just amazing to me at how the English not only does this not come anywhere close to the Latin, but completely negates what the original text actually says.
The Latin says “et in terra pax hominibus bonae voluntatis”, literally translated it says “and on earth peace to men of good will”. It’s “peace to men of GOOD WILL”, not “peace to his people”. And I’m not even arguing the inclusive language thing. They could have translated it “peace to people of good will” for all I care, but the main deal is they left out “good will” altogether. No need to be good. Peace is for everyone. That’s not what the Latin says and that’s not what the Church says.
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