Thursday, March 24, 2005

Triduum 2005

Moon over Honolulu

As I drove home last night, I saw what I call the “Easter-is-coming-soon-moon”—the first full moon after the spring equinox. This is the moon that each year determines the date of Easter Sunday which falls on the first Sunday after the first full moon after the spring equinox.

I’ve always loved this about the Catholic Church. Our time and the way we move through time are guided not just by our human-made inventions of calendars, clocks, and PDAs, but also by the passing of seasons and the movement of the cosmos. In wonderful Catholic fashion, even our time is both/and: solar and lunar, constant and moveable, made by human hands and God-given. Every act of worship is always first a response in obedience to God’s call. The call to worship is not commanded by our day timer, like an appointment on our “to do” list. It is our response to God who created time by separating the light from the darkness and placing lights in the dome to mark the fixed times, the days, and the years (Gn 1:14). To worship God is to submit our control of time to the one to whom all time belongs. To worship is to submit ourselves to relationship with God and with what God has created.

When the sun sets tonight, the Church will again respond to God’s call. In the annual celebration of the Triduum, we spend three days, 72 hours in worship. Yet the time beginning tonight until sundown on Sunday is both timeless and filled with all of time. It is the ultimate experience of God’s time, kairos, that we can have in this earthly life.

The entire Church watches for the signs of God’s call—the tumult of spring rain, the yellow bursts of daffodils, the greening of trees, the equilibrium between light and dark, the fullness of the moon, and the setting of the sun. If our Lenten watchfulness has taught us anything, we will pay attention to the signs all around us.

During this Triduum, we are confronted with God’s paradoxical signs. We are shown an example of radical friendship by our God washing dirty, calloused, sinful feet. We kiss the sign—the cross—that marks us and claims us at the beginning and the end and throughout our Christian life. We tell again the long history of signs that have led God’s people through the history of salvation: evening and morning, angels and rams, pillars of clouds and walls of water, rain and snow from heaven, seeds and bread for a hungry people, and an empty tomb and a profound command for a desperate world—Go and tell his disciples, he is risen! We wash, anoint, clothe, and feed the Elect now called Neophytes, the living signs of “he-is-risen!” among us. And finally, we ourselves become signs, human yet divine, sinners yet saints, of God’s everlasting promise.

This past week, our nation has been talking a lot about signs. A teenage boy opens fire at his school in Minnesota, killing 10 people, including his grandfather. The New York Times headline today reads, “Signs of Danger Were Missed in a Troubled Teenager's Life.” Advocates on both sides of the issue in Terri Schiavo’s case are watching closely for signs of conscious life in this woman’s depleted body. The signs of our times are calling us to respond.

In this week’s DSJ Liturgy Notes, you’ll find:

Come, let us worship!

Diana Macalintal
Associate for Liturgy

Disposing of Old Paschal Candles

The Archbishop of Canterbury lights the Paschal Candle. Anglican World/James RosenthalThe Paschal Candle holds a pre-eminent place among all candles used in church, for it is a symbol of Christ and is "the light of Christ, rising in glory," scattering "the darkness of our hearts and minds" (Sacramentary, The Easter Vigil, 12). In the Easter Proclamation (Exsultet), the Paschal Candle is called a "pillar of fire" (reminding us of the Israelites flee from Egypt [Ex 14:21]) that mingles with the lights of heaven and "glows to the honor of God." Contrary to the multitude of Easter lilies that appear in churches during this time, "the Easter Candle is the Catholic Easter symbol" (The Lent Triduum, and Easter Answer Book, Paul J. Niemann).

At the beginning of the Easter Vigil, a new Paschal Candle is lit from the Easter fire and is marked with the signs of Christ, Alpha and Omega—"Christ, yesterday, today, and for ever"—for "all time belongs to him" (Sacramentary, The Easter Vigil, 10). The numbers of the current year are also inscribed into this candle, acknowledging that the present time is united to and part of the story of salvation that culminates in Christ.

For this reason, a new Paschal Candle must be used at the Easter Vigil, and this same candle is used throughout the entire year until the next Easter Vigil.

So what should be done with last year's Paschal Candle?

Ideally, each year, the candle should be completely consumed through its normal use in the Church's liturgies: lit at every liturgical celebration during the Easter season until Pentecost Sunday; lit at every Baptism and funeral during the year.

When this is not possible, Paschal candles that no longer correspond to the current liturgical year for which they were blessed can be reverently disposed of by burning them in the Easter Vigil fire. Remove any metals such as pins holding the incense grains, and add it to the fire on Saturday before the fire is blessed. The priest might make a brief comment about the fire and the Paschal Candle to prepare the assembly for the lighting of the new Candle.

Do not burn the Paschal Candle with trash or non-religious refuse.

The wax may also be melted down and made into other candles used for prayer, or the melted down wax may be buried in sacred ground. Break the re-solidified wax into small pieces, place it in a container, and bury it where it will not be stepped on. Another option is to check with the company that made your candle. Sometimes they offer to take your old candles in return for credit on future candles.

When the Paschal Candle no longer looks like a candle—that is, it is melted wax, has been damaged beyond use, or is broken into bits—it no longer holds the blessing and sacred use for which it was first intended. This is true for all sacramentals and sacred objects. (In a similar way, when consecrated wine no longer looks like or serves as wine—having been diluted to the point of being water, no longer having the alcoholic content of wine, or having become vinegar—it is no longer considered appropriate for Communion.) Yet this does not mean that these should be treated with any less care than when they were in their original form. The means of their disposal should communicate reverence for what they had been, and even then, be a reminder of Christ to whom all these things lead us. Thus, burning in the Easter fire seems to be the easiest as well as most reverent way of disposing of old Paschal candles.


The Easter and Pentecost Sequences

This article by Diana Macalintal first appeared in Eucharistic Ministries 240, March 2004.

Resurrection Kontakion“The Sequence, which is optional except on Easter Sunday and on Pentecost Day, is sung before the Alleluia” (General Instruction of the Roman Missal, 64).

At the beginning and end of the great Easter season, the faithful proclaim: “Death and life have contended in that combat stupendous: The Prince of life, who died, reigns immortal” (Easter Sequence); “Bend the stubborn heart and will; Melt the frozen, warm the chill; Guide the steps that go astray” (Pentecost Sequence). Yet since 1970, when the GIRM first required that these sequences be sung every year, these poetic texts have seldom been heard in parishes.

At one point in the church’s history, there were about five thousand sequences. Today, the church has retained four:
  • those for the solemnities of Easter,
  • Pentecost,
  • the Body and Blood of the Lord,
  • and the Stabat Mater for September 15, the memorial of Our Lady of Sorrows.
As early as the 8th century, sequences appeared in the liturgical celebrations of France and soon spread throughout Europe. Prior to Vatican II, the liturgy of the word consisted of a reading from the epistles, a psalm called the “gradual” and a reading from the Gospels. The gradual ended with an “alleluia” in which the final syllable “ah” was sung over a very long series of notes, a technique called a melisma. This melisma was called sequencia or jubilus. The sequence developed as alternative texts replacing this “ah.” Later, other melodies and religious poems were composed to be separate pieces sung at any liturgical feast. The structure of these poems often lent itself to “antiphonal” singing (verses alternating between two choirs or between a soloist and choir). The texts were also often dramatic. The birth of miracle plays is usually attributed to the inspiration of the Easter Sequence, Victimae paschali laudes, in which Mary Magdalene is asked “Speak, Mary, declaring what you saw, wayfaring.” Her reply makes up the next three verses and the drama of the greatest miracle.
Today, the sequence is sung after the second reading, before the Alleluia. The texts for the four remaining sequences are found in the Lectionary while several melodies have been composed through the centuries for these texts. One particularly useful setting of the Easter and Pentecost sequences uses the tune O FILII ET FILIAE (“Ye sons and daughters”). This familiar tune allows not only the assembly to sing alternating verses with a cantor or choir, but also provides a smooth transition into the Gospel acclamation after the final verse during which the whole assembly stands for the procession of the Gospel book.

Prayer Over Water Already Blessed

Baptismal font in the form of a cross. Located in Avdat, Israel. This font dates from the 2nd century A.D.During the Easter season it is appropriate to use holy water taken from the baptismal font for the Sprinkling Rite. When this is done, the usual prayers of blessing found in the Sacramentary ("The Order of the Mass," Rite of Sprinkling, A-C) are not used, since the water has already been blessed at the Easter Vigil.

Instead, a prayer of thanksgiving may be said over the water before the sprinkling. These prayers are found in the Rite of Christian Initiation of Adults, #222 D or E. These prayers include responses by the people throughout the prayer.

If water is not taken from the font and it has not been previously blessed, the prayers of blessing found in the Sacramentary are used before the sprinkling of the people.

Diocese of St. Petersburg Statement on Terri Schiavo

Here is what I believe is a good statement on the case in Florida with Terri Schiavo. It was made by the Bishop of St. Petersburg, Bishop Robert Lynch, whom I met last year. I pass it on to you in case you might find some guidance in his words if you discuss this issue with friends and members of your communities. Read it here in Spanish.

Classifieds: Seek and Ye Shall Find

Event: Play
You are cordially invited to attend the children's play, "Feast of Life" based on the Gospel of Luke, on either Friday, April 8 or Saturday, April 9 at 7:30pm in the Community Center at Holy Family Parish at 4848 Pearl Avenue, San Jose. This play is under the direction of parishoner Linda Takita and music direction by Bianca Diaz. The proceeds from this production will benefit the Holy Family Church Renovation Fund. Donations will be accepted at the performances. Five of the younger Holy Family parishoners are in the play--Maria Bateman, Ivana and Karina Diaz, Katarina Klask, and Rebecca Ortega. These children have been practicing for several months. The play is about one hour long. Other entertainment will also be on the program. Contact Judy Bateman at 408-265-4040 for information.


Monday, March 21, 2005

Vino & Vespers - April 22, 2005

Vino & Vespers

Ready for our next V & V?

Our first event was amazing! About 50 people braved the rain and the dark winter January night to gather with many new-found friends to pray (complete with processing, silence, bowing, and chanting), drink abundant wine, sodas, and juices, taste exquisite desserts (those macaroons were heavenly!), and to engage in a lively conversation with Tom Beaudoin on what it means to have an adult faith (being able to see God's hand at work in the big and small interruptions of life) and how our spending habits can be an expression of that faith.

We're doing it again to celebrate God's springtime and to pray for our earthly home.

Spend Earth Day evening with three of God’s best gifts. We’ll begin with Evening Prayer followed by an intimate conversation with our guest speaker about faith and daily life as we savor delicious desserts and fine wine.

Our guest speaker for this evening is Robert Brancatelli. Robert is a theologian, faculty member at Santa Clara University, and the author of Pilgrimage as a Rite of Passage for Youth. His research has led him to study Hispanic popular theology and ritual, as well as liturgy, catechetics, and spirituality. He travels regularly to El Salvador to study different models of catechesis and plans to develop a new model of liberation catechetics on the basis of his experiences in Latin America.

These interactive evenings feature prominent Catholics talking about how they live their faith through the real events of contemporary life in the Silicon Valley. Young adults over 21 and those very much over-21 are especially invited.

Vino & Vespers
Friday, April 22, 2005, 7:30 pm
Villa Holy Names Spirituality Center

$5 Suggested free will donation
Please RSVP at or 408-983-0126

Driving Directions to Villa Holy Names from Downtown San Jose:
  • 280 N toward San Francisco
  • HWY 17 S toward Santa Cruz
  • Exit HWY 9 (Los Gatos-Saratoga Road). Get into left lane immediately.
  • LEFT at the first stoplight which is University Avenue.
  • Take University to the end where it forms a T with Main Street. LEFT on Main Street.
  • Go to the first stoplight which is College Avenue and turn RIGHT (there’s a sign for “Novitiate” on the corner of College and Main).
  • Go one block to the top of the street and turn RIGHT at Villa Avenue (follow the signs for “Novitiate”).
  • Go 0.6 miles up the hill. When you see the Jesuit Novitiate and Winery on your right, turn LEFT onto Prospect Avenue.
  • Go 0.1 miles and turn LEFT at the sign for "Sisters of the Holy Names Main Entrance." Parking will be in the lot on your left. The Chapel entrance is in the building to your right.

Vino & Vespers flyerClick the graphic to the left for a flyer you can print. Or click here for a PDF version.

Special Intercession for Good Friday

Each Triduum, Bishop Patrick J. McGrath offers a special intercession during the Good Friday liturgy. This year, he asks that all parishes include the following intercession in the General Intercessions for the Celebration of the Lord’s Passion on Good Friday, March 25. This intercession has been formatted to match the pattern (either sung or spoken) of the intercessions that are found in the Sacramentary. Please translate this prayer as needed for Good Friday celebrations in other languages.

XI. For Special Needs

For all who suffer from war, violence, terrorism, abuse, or natural disasters,
that God will give them courage and strength;
that those who serve their nations in the military will return safely to their homes.


Let us pray.
O God, you are the source of the hopes and dreams of the people that you have made.
Watch over our world and lead us in the ways of life and peace,
that all may serve you in love.
We ask this through Christ our Lord. Amen.

Special Intercession for April 23/24

On April 24, Armenians all over the world will celebrate a day of remembrance for the 90th anniversary of the terrible atrocities and massacres of Armenians in 1915, during which 1.5 million Armenian Christians were killed.

Bishop Patrick J. McGrath asks that all parishes remember this anniversary by including the following intercession in all Sunday Masses on April 23 and 24:

For those persecuted and killed because of political and religious conflict;
for the Armenians and Christians who were killed 90 years ago today
in the Armenian massacre;
for their children and grandchildren who still grieve;
for healing, reconciliation, and justice.
We pray.

Liberation theology in Latin America: The Salvadoran Story

By Rosa Melendez
First year student of the Institute for Leadership in Ministry (ILM)

Editor's note: The following was a paper written for one of Rosa's classes in the ILM. She generously shares with us her insights from her class as well as personal experience as a Salvadoran on the 25th anniversary of the assassination of Archbishop Oscar Romero, March 24, 2005.

icon by Robert LentzStudying about Liberation Theology has had a tremendous impact on me personally, as I look back on my own Master Story in light of what happened in my country—El Salvador. Specifically, how the life of Monsignor Romero, his ministry and conversion was a propelling force in the Liberation Theology that emerged out of the affliction of the Salvadoran peoples.

In this paper I will talk about what liberation theology is, how it originated and how El Salvador is an example of liberation theology at work. Particularly, how Monsignor Romero’s life experience and conversion intertwine in the development of the liberation theology that emerged out of the struggle and suffering of the peoples of El Salvador. I will also explain the three-step critical analysis that is necessary to determine if liberation theology is present. And how in light of the Scriptures do we discern and are compelled to change the repressive structures that give birth to the situation. In Spanish we call this process: ver, juzgar, y actuar (see, judge, act).

Elizabeth E. Johnson, a leading theologian of our era defines liberation theology as a “new way of doing theology, one which draws on the experience of systematically oppressed and suffering peoples.” In her book, Consider Jesus, she explains that liberation theology originated in Latin America after the Second Vatican Council. She goes on to explain that this theology can be recognized where there is suffering of a particular group of people, and even though it is closely related to oppression, it shows up differently, i.e., poverty, political disenfranchisement, patriarchy, apartheid, etc. In other words, not all liberation theology is the same. It emerges when community is formed; people come together in faith, become aware of their situation, pray, study the Scriptures and in light of the Scriptures are compelled to seek action to change their situation for the better. “The reflexion of liberation theology is intrinsically intertwined with what is called praxis, or critical action done reflectively.” In other words, to do liberation theology, one must act on behalf of justice.

The first step in the critical analysis is that we must recognize if a situation is really oppressive, name it a sin—not only individual but a collective sin—and consider its root causes. In the case of El Salvador, Monsignor Romero started by asking: Is it God’s will that so many people are deprived of their livelihood? That they are malnourished? That children die, that there is no adequate education, no medical benefits, no shelter and thus, children are thrown into prostitution and abuse? The answers became clear, extreme poverty, political disenfranchisement, and the teaching of the church contributed to their suffering. Obviously this is wrong; the question is why. What came up to light was the fact that a few people owned the land—14 families produce the coffee, cotton and control the export of the products. They called the shots—from backing up presidents that sought only after their own needs, to the flow of money to industry and everything else; in summary, controlled the economy, the government, the police, and the armed forces thus there was no opportunity for anyone else to prosper, or speak up.

Out this oppressive situation, Liberation theology emerged. The majority of Salvadorans came together in faith, became conscious of their own situation, prayed, studied the Scriptures, and listened to the voice of the one who became their leader, Monsignor Romero, not a willing leader at first, but being forced to see the reality of his people, began to act, to shine light on the many injustices committed against the Salvadorean people. He began to use the pulpit to preach powerful homilies, to voice the concerns of the suffering peoples, and to denounce the crimes against those who dare threaten the status quo. His homilies were heard throughout El Salvador:

The day when all of us Salvadoreans escape from that heap of less-human conditions and as persons and a nation live in more-human conditions, not only of merely economic development, but of the kind that lifts us up to faith, to adoration for only one God, that day we will know our people’s real development.

Community as never seen before gathered in search for answers. A radical search for better structures followed, but not without taking its toll. Many, many died in that quest. Many of my friends with whom I went to the University were killed during demonstrations; many became widows and much poverty ensued. However, out of this interaction the true meaning of faith arose.

The second step in the critical analysis is to look whether Christian tradition has contributed to the situation. Questions such as what elements of our tradition have lent themselves or contributed to the problem? Where is the complicity of the church and its preaching? How has Christ been understood in a way that is helpful to the oppressor?

According to Johnson’s methodology, a critical analysis of the role the church played in this situation shows that the tradition of Christology has supported this situation of injustice, and I’m afraid it continues to date. For instance Johnson points out, mysticism of the dead Christ in Latin American piety, symbolized in graphic crucifixes and in Holy Week processions in which the dead Christ is carried and pious folks mourn as if he had just died. This is coupled with a spiritual identification with Christ as a model. Emphasis on the dead Christ works to legitimize suffering as the will of God. It is taught that Jesus Christ suffered quietly and passively; he went to the cross like a sheep to the slaughter and opened not his mouth. The outcome is clear: to be a good Christian one should suffer quietly; one should go to the cross and not open one’s mouth; one should bear one’s cross in this world and, after death, God will give us our eternal reward. “When embraced in a situation of injustice, this pattern of piety promotes acceptance of the status of victim, and anyone who dares challenge their suffering would be seen to go against the example of Christ. It obviously works to the advantage of the oppressor.”

Another difficulty identified in the tradition is the glorification of the imperial Christ—in heaven the risen Christ rules. It’s preached that he sets up on earth human authorities to rule in his name, both in the civil and ecclesiastical spheres. Human authorities represent Christ and are to be obeyed as one would obey him. What happens here is that in an unjust situation this puts Christ in the same group with the dominating powers, and anyone who challenges either authority is disobeying the will of God. This is painful to see and hear. I remember when Monsignor Romero himself followed this tradition and sited with the rich. He was seen as one of the “establishment” of the ruling class. I also remember hearing my own father making statements such as: You can pray all you want, but there will not be priests in this house! You cannot go to church, it’s too dangerous, besides the priests are told what to bless and so it is done! Don’t break any rules, don’t talk outside of this house, you never know who is listening. His statements were typical of the situation we were living—a police state—and they were commonly heard by all of us students and the general population. They were a product of the fear and oppression that invaded our lives. I for one was torn between the extremes. I could see my father’s conservative point of view and the threat to “our way of life,” on the other hand, I could hear the clamor of the people, and much more as a Law students.

The third step comes about, Johnson states, when we read the Scriptures from the perspective of the poor, it makes it very clear that Jesus is on the side of the downtrodden and calls oppressors to conversion. A key text is the scene in Luke where, at the beginning of his ministry, Jesus goes to his home synagogue in Nazareth and reads from the scroll of Isaiah.

The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor; he has sent me to proclaim release to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.
Sitting down, Jesus says, “Today this scripture is being fulfilled in your hearing” (Lk 4:16-21). This prophecy sets the agenda for Jesus’ ministry, as we see from everything that follows in the gospels. His preaching that the reign of God is near; his singling out the poor and those who hunger after justice for beatitude; the way he feeds and heals and welcomes outcasts—all of this reveals a choice, a preference for those who have not. This is God’s agenda for the poor: that they be released and set at liberty from grinding poverty and oppression. This is good news for the victims. It means that their present situation is not the last word about their lives, but that God has another design in mind. Touching structures as well as hearts, God is opening up a new future for the poor.

The message is clear; Jesus die for us so that we could be free. We ought not to be fixed on the cross but set our eyes on the resurrection. He came to transform us from poor oppressed people into free individuals capable of thinking, working and having the right to earn a decent living. Jesus was not a passive victim. His death came about as a result of a very active ministry in which love and compassion for the dispossessed led him into conflict with the powerful.

And so is the example of Monsignor Romero’s life to the Salvadoran people. At first, he adhered to the traditional teachings of the church and did not want to create any waves; however, he was forced to look at the situation when Fr. Rutilio Grande who was not in agreement with him, was assassinated because he was helping the poor, the heads of the unions who were working to bring about change for a more humane treatment and payment of the factory workers. These workers who daring to question the oppressors, were persecuted and killed by the “mano blanca” or death squads. Monsignor Romero was forced to see that to continue to do nothing was in fact endorsing the behavior of the ruling class. His voice became more powerful, more determined.

When we struggle for human rights, for freedom, for dignity. When we feel that it is a ministry of the church to concern itself for those who are hungry, for those who are deprived, we are not departing from God’s promise. He comes to free us from sin, and the church knows that sin’s consequences are all such injustices and abuses. The church knows it is saving the world when it undertakes to speak also of such things.
Monsignor made the Scriptures come alive; his voice could not be denied, and to his demise, he became a real threat to the status quo. Shortly after, he was killed while saying mass.

Here are more examples of his homilies that show his transformation and conversion and became powerful revolutionary thought calling for change and conversion for all of us. What it points out is that one must not be silent when there is oppression and suffering of the people of Our Lord. Monsignor Romero was forced, as I am right here to see what was/is the problem of the people in my country, how the church/preaching contributed to their plight, and finally, looking at this experience, what in the tradition of Christology was overlooked and, in light of the experience of the poor, might be used to shape a Christology that can liberate. It is sad to see, however, that the situation continues and it might have gone back to the same causes. Further, the current Bishop is a Spaniard who does not seem to share the same interest for the good of the people of El Salvador. Again, the situation seems to be a time bomb. It is calling us again to go back, to remember that we are each others keeper and that we must speak for those who cannot speak for themselves.

Writings of Archbishop Oscar Romero

Faith consists in accepting God without asking him to account for things according to our standard. Faith consists in reacting before God as Mary did: I don’t understand it, Lord, but let it be done in me according to your word.
--December 8, 1977

The day when all of us Salvadoreans escape from that heap of less-human conditions and as persons and nation live in more-human conditions, not only of merely economic development, but of the kind that lifts us up to faith, to adoration for only one God, that day will know our people’s real development.
--January 15, 1978

When we struggle for human rights, for freedom, for dignity, when we feel that it is a ministry of the church to concern itself for those who are hungry, for those who are deprived, we are not departing from God’s promise. He comes to free us from sin, and the church knows that sin’s consequences are all such injustices and abuses. The church knows it is saving the world when it undertakes to speak also of such things.
--December 18, 1977

There is one rule by which to judge if God is near us or is far away, the rule that God’s word is giving us today: Everyone concerned for the hungry, the naked, the poor, for those who have vanished in police custody, for the tortured, for prisoners, for all flesh that suffers, has God close at hand.
--February 5, 1978

The guarantee of one’s prayer is not in saying a lot of words. The guarantee of one’s petition is very easy to know: How do I treat the poor? Because that is where God is. The degree to which you approach them, and the love with which you approach them, or the scorn with which you approach them--that is how you approach your God. What you do to them, you do to God. The way you look at them is the way you look at God.
--February 5, 1978

“I came to you weak and fearful.” God knows how hard it was for me also to come here to the capital. How timid I have felt before you, except for the support that you, as church, have given me. You have made your bishop a sign of Christianity.
--February 5, 1978

When the church decries revolutionary violence, it cannot forget that institutionalized violence also exists, and that the desperate violence of oppressed persons is not overcome with one-sided laws, with weapons, or with superior force. Instead, as the Pope says, revolutionary violence must be prevented by courageous self-sacrifice, by giving up many comforts. As long as there is no greater justice among us, there will always be outbreaks of revolution. The church does not approve or justify bloody revolution and cries of hatred. But neither can it condemn them while it sees no attempt to remove the causes that produce that ailment in our society. This is the church’s stand, one that makes it suffer terrible conflicts, but one that also makes it feel faithful to God’s justice and to the gospel of Jesus Christ.
--February 12, 1978

Tuesday, March 01, 2005

Chrism Mass - Urgent Call for Singers

Singers: I know you're out there! I've seen you in action in choirs and as cantors throughout the diocese. We have lots of talent out there, and now I need you to come together to bring that talent to one of our best events in the diocese.

I need to put together a choir for our Chrism Mass, Tuesday, March 15, 7:30p to 9:00p. The music will be cool and fun! Trust me! And you'll have the best seat in the house.

There will be one rehearsal--Tuesday, March 8, 7:30p to 9:00p at the Cathedral parish hall.

If you can offer your voice for this choir, please contact Julie Wind at or (408) 283-8100 x2205. Let her know what voice part you sing and if you can attend the rehearsal on March 8.

We need you! Let's make this a rousing Chrism Mass to remember!

Chrism Mass - Parish Representatives for Oils

To assist with the blessing of oils at the Chrism Mass on March 15, 2005, 7:30p at the Cathedral, each parish and institution that reserves Holy Oils is asked to send three representatives to present the oils for blessing during the Mass. They should be selected in advance for this responsibility and be at the Cathedral by 6:45p on March 15.

It is appropriate to choose those who represent some link to the oil to be blessed, for example:
  • Oil of the Sick: A minister to the sick, elderly, or hospitalized; a parishioner who was anointed in the last year; a person preparing for surgery or dealing with illness; a bereavement minister.

  • Oil of Catechumens: A parish catechumenate team member; a catechist working in baptismal preparation of infants; a sponsor of a catechumen or godparent of an Elect; parents preparing to baptize their infant.

  • Sacred Chrism: A neophyte initiated at last year’s Easter Vigil; a candidate for Confirmation; a catechist working in Confirmation preparation; an "Elect" (adult preparing for Baptism at this year’s Easter Vigil); a candidate for ordination; a parishioner working on the dedication of a church or altar.

To ensure that enough seats are reserved for those presenting the oils, please confirm that your parish or institution will be participating at the Chrism Mass by notifying Sandra Pacheco at or 408-983-0126. Please include the name of your parish or institution in your message.