Thursday, April 07, 2005
Why is the Pope Clothed in Red When He Dies?
The pope is buried in red because he is the successor of Peter who was a martyr.
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Wednesday, April 06, 2005
The Word from Rome, Day by Day
John L. Allen, Jr. of the National Catholic Reporter has been covering news from Rome for years and provides us with day by day accounts of the Pope's death, the conclave, and the election process, along with extensive personal accounts. Click here to read.
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The Transition
Here are links to information at the Vatican website on the vacancy of the Apostolic See and the election of the Roman Pontiff.
- Pictures and biographical notes on the College of Cardinals, those who will select the next pope.
- Holy See Press Office documentation.
- Pope John Paul II's document, Universi Dominici Gregis, on electing a new pope.
Pope's Funeral in Rome - April 8
Pope John Paul II's funeral will take place in Rome on Friday morning, April 8, at 1:00a, San Jose time. Local television stations will begin coverage at 12:30a.More information about the Pope's funeral:
The readings for the Mass will be:
First Reading: Acts 10:34-43
Responsorial Psalm: Psalm 23, The Lord Is My Shepherd
Second Reading: Philippians 3:20-4:1
Gospel Reading: John 21:15-19
If you can read Italian, the full order of the Mass can be found here.
Below is a summary of the Mass in English and Spanish.
The Funeral of the Pope
The funeral Mass of Pope John Paul II will be celebrated on April 8, 2005, the day established by the Congregation of Cardinals, which they also set as the date of the Pope’s burial. Following the Mass, the transfer of the Pope to the tomb and his burial take place.
Before the funeral Mass, the body of the Pope is placed in a casket made of cypress wood and the lid is closed in the presence of the Cardinal Camerlengo, the Heads of the 3 Orders of Cardinals (Bishops, Priests and Deacons), the Cardinal Archpriest of the Vatican Basilica, the Cardinal Secretary of State, the Cardinal Vicar for the Diocese of Rome, the Substitute Secretary of State, the Prefect of the Papal Household, Almoner (Alms Giver) of the Holy Father, the vice Camerlengo, a representation of the Canons of the Basilica of St. Peter, and the Secretary of the Holy Father, vested in choir robes.
The Cardinal Camerlengo introduces the rite of the closing of the casket, announcing the reading of the rogitum, the scroll which records the life and more important works of the deceased Pontiff.
Before the funeral Mass, the body of the Pope is placed in a casket made of cypress wood and the lid is closed in the presence of the Cardinal Camerlengo, the Heads of the 3 Orders of Cardinals (Bishops, Priests and Deacons), the Cardinal Archpriest of the Vatican Basilica, the Cardinal Secretary of State, the Cardinal Vicar for the Diocese of Rome, the Substitute Secretary of State, the Prefect of the Papal Household, Almoner (Alms Giver) of the Holy Father, the vice Camerlengo, a representation of the Canons of the Basilica of St. Peter, and the Secretary of the Holy Father, vested in choir robes.
The Cardinal Camerlengo introduces the rite of the closing of the casket, announcing the reading of the rogitum, the scroll which records the life and more important works of the deceased Pontiff.
While the Master of Liturgical Celebrations of the Papal Household reads the scroll, which is shown to those present, an antiphon, such as the following, is sung: “My soul is thirsting for God, the living God. When shall I see him face to face?” The Cardinal Camerlengo, after inviting all present to spend a moment in silent prayer, asks God that the Holy Father , “departed from our sight,” may “contemplate your beauty, as you gather this shepherd to yourself, Eternal Pastor.”
The Master of Pontifical Celebrations and the Secretary of the Supreme Pontiff place a white veil over the face of the deceased. Then the Cardinal Camerlengo sprinkles the body with holy water. The Master puts into the casket the purse with coins made during the Pope’s reign and a copy of the Pope’s will, in a metal tube, after being sealed with the seal of the of the Office of Liturgical Celebrations of the Supreme Pontiff. Another copy of the will is placed in the Papal Archives.
While the casket is closed Psalm 41(42) is sung. The funeral Mass, celebrated by the Cardinals and the Patriarchs of the Oriental rites, follows. Presiding in the concelebration is the Dean of the College of Cardinals. Red vestments are used.
The Entrance Antiphon “Eternal rest grant unto him O Lord, and let eternal light shine upon him” is followed by Psalm 64(65). Then the Opening Prayer is said, asking God to “grant that your servant Pope John Paul II, who led your Church in charity, and was a faithful dispenser of grace to the flock, may experience your mercy.” The Mass follows in the usual way with a special Prayer over the Gifts and Prayer after Communion. The Final Committal and burial conclude the liturgy. The Cardinal Camerlengo, wearing red vestments, presides. After prayers are said the Litany of the Saints is sung, with all responding to the invocations. The remains of the deceased Pontiff are sprinkled with holy water. Patriarchs of the Oriental rites also sprinkle the body of the deceased Pontiff and offer their prayers. These actions do not occur in the usual Funeral Mass.
The remains of the Holy Father are carried through the Vatican Basilica into the Grotto entering through the gate of Santa Maria. Accompanying the casket are the above-mentioned Cardinals and the family of the deceased Pope The casket of cypress containing the remains of the Roman Pontiff is tied with red ribbons upon which are “impressed” the seals of the Apostolic Palace, the Prefecture of the Pontifical Household, the Office of Liturgical Celebrations of the Supreme Pontiff and the Chapter of the Canons of the Vatican Basilica. Atop the coffin are placed a cross and the coat of arms of the deceased Pope. While the body is placed in the tomb, the Hail Holy Queen is recited. The notary of the Chapter of the Vatican Basilica records the authentic acts of the burial and reads it to those present.
The Master of Pontifical Celebrations and the Secretary of the Supreme Pontiff place a white veil over the face of the deceased. Then the Cardinal Camerlengo sprinkles the body with holy water. The Master puts into the casket the purse with coins made during the Pope’s reign and a copy of the Pope’s will, in a metal tube, after being sealed with the seal of the of the Office of Liturgical Celebrations of the Supreme Pontiff. Another copy of the will is placed in the Papal Archives.
While the casket is closed Psalm 41(42) is sung. The funeral Mass, celebrated by the Cardinals and the Patriarchs of the Oriental rites, follows. Presiding in the concelebration is the Dean of the College of Cardinals. Red vestments are used.
The Entrance Antiphon “Eternal rest grant unto him O Lord, and let eternal light shine upon him” is followed by Psalm 64(65). Then the Opening Prayer is said, asking God to “grant that your servant Pope John Paul II, who led your Church in charity, and was a faithful dispenser of grace to the flock, may experience your mercy.” The Mass follows in the usual way with a special Prayer over the Gifts and Prayer after Communion. The Final Committal and burial conclude the liturgy. The Cardinal Camerlengo, wearing red vestments, presides. After prayers are said the Litany of the Saints is sung, with all responding to the invocations. The remains of the deceased Pontiff are sprinkled with holy water. Patriarchs of the Oriental rites also sprinkle the body of the deceased Pontiff and offer their prayers. These actions do not occur in the usual Funeral Mass.
The remains of the Holy Father are carried through the Vatican Basilica into the Grotto entering through the gate of Santa Maria. Accompanying the casket are the above-mentioned Cardinals and the family of the deceased Pope The casket of cypress containing the remains of the Roman Pontiff is tied with red ribbons upon which are “impressed” the seals of the Apostolic Palace, the Prefecture of the Pontifical Household, the Office of Liturgical Celebrations of the Supreme Pontiff and the Chapter of the Canons of the Vatican Basilica. Atop the coffin are placed a cross and the coat of arms of the deceased Pope. While the body is placed in the tomb, the Hail Holy Queen is recited. The notary of the Chapter of the Vatican Basilica records the authentic acts of the burial and reads it to those present.
Funeral del Santo Padre
Las exequias del Papa Juan Pablo II serán celebradas el 8 de Abril de año 2005, día establecido por la Congregación de Cardenales, que también han dispuesto sea la fecha del funeral del Papa. Terminadas las honras fúnebres se trasladará el cuerpo presente a su tumba.
Antes de la celebración de la Misa, los restos del Papa serán colocados en un ataúd hecho de madera de ciprés. El ataúd será cerrado delante del Cardenal Camarlengo, los Cardenales que encabezan los 3 ordenes de cardenales (Obispos, Sacerdotes y Diáconos), el Cardenal Archipreste de la Basílica, el Cardenal Secretario del Estado, el Cardinal Vicario de la Diócesis de Roma, el Secretario Substituto de Estado, el Prefecto de la Casa Pontificia, el Limosnero del Santo Padre, el Vice Camerlengo, un representación de los Canónigos de la Basílica de San Pedro, y el Secretario del Santo Padre, vestidos de hábito de coro.
El Cardenal Camerlengo inicia el rito para cerrar el ataúd, proclamando la lectura del rogitum, el pergamino que enumera los trabajos más importantes de la vida del fallecido pontífice.
Mientras el Maestro de Ceremonias de la Casa Papal lee el pergamino, el cual es mostrado a todos los presentes, una antífona, como la siguiente, es cantada “Mi alma esta sedienta del Señor, el Dios Vivo. ¿Cuándo lo veré cara a cara? ” El Cardenal Camerlengo, después de invitar a todos los presentes a hacer una oración en silencio, le pide a Dios que la cara del Santo Padre, “que ha partido de nuestra vista, contemple su belleza, mientras reúne este pastor a ti, Pastor Eterno.”
El Maestro de Ceremonias y el Secretario del Sumo Pontífice colocan un velo blanco sobre la cara del fallecido. El Cardenal Camerlengo rocía los restos con agua bendita. El Maestro de Ceremonias coloca en el ataúd las monedas hechas durante el reinado del Papa y una copia del testamento del Papa, en un tubo de metal, después de haber sido sellados con el sello de la Oficina de Celebraciones Litúrgicas del Supremo Pontífice. Otra copia del testamento es colocada en los Archivos Papales.
Mientras el ataúd se cierra, se canta el salmo 41 (42). La Liturgia Exequial continúa, celebrada por los Cardenales y los Patriarcas de los Ritos Orientales. Presidiendo la concelebración está el Decano del Colegio de Cardenales, vestido de ornamentos rojos.
La Antífona de Entrada dice “Otórgale Señor el descanso eterno y brille para El la luz perpetua.” Sigue el salmo 64(65). Esto es seguido de la Oración de Entrada, pidiendo a Dios que “otorgue a su siervo el Papa Juan Pablo II, quien guió su Iglesia en caridad y fue un fiel instrumento de la gracia en medio de su pueblo, experimente tu gracia.” La Misa continúa en el desarrollo usual con unas oraciones especiales en el momento de las Ofrendas y después de la Comunión. Con el Rito de Sepelio y la Última Despedida, concluye la liturgia. El Cardinal Camerlengo preside, vestido de ornamentos rojos, rocía el cuerpo presente. Después de unas oraciones especiales, se canta la letanía de los santos y todos acompañan respondiendo a las invocaciones.
Los Patriarcas de los Ritos Orientales también rocían el cuerpo presente y ofrecen sus oraciones, acciones que regularmente no toman lugar en una Liturgia Exequias. Los restos del Santo Padre son llevados a través de la Basílica Vaticana a la gruta, entrando por la Puerta de Santa María Acompañando el ataúd irán los cardenales arriba mencionados y los familiares del Papa fallecido. El ataúd queda amarrado con cintas rojas que contienen los sellos de las insignias de la Casa Papal, de la Prefectura de la Casa Pontificia, de la Oficina de Celebraciones Litúrgicas del Sumo Pontífice y el Capítulo de Canónigos de la Basílica Vaticana. Encima del ataúd, se pone la cruz y el escudo papal. Mientras los restos son depositados en su tumba, se recita Salve Reina. El Notario del Capítulo de la Basílica procede a autentificar el acta de defunción y lee el acta a todos los presentes.
Antes de la celebración de la Misa, los restos del Papa serán colocados en un ataúd hecho de madera de ciprés. El ataúd será cerrado delante del Cardenal Camarlengo, los Cardenales que encabezan los 3 ordenes de cardenales (Obispos, Sacerdotes y Diáconos), el Cardenal Archipreste de la Basílica, el Cardenal Secretario del Estado, el Cardinal Vicario de la Diócesis de Roma, el Secretario Substituto de Estado, el Prefecto de la Casa Pontificia, el Limosnero del Santo Padre, el Vice Camerlengo, un representación de los Canónigos de la Basílica de San Pedro, y el Secretario del Santo Padre, vestidos de hábito de coro.
El Cardenal Camerlengo inicia el rito para cerrar el ataúd, proclamando la lectura del rogitum, el pergamino que enumera los trabajos más importantes de la vida del fallecido pontífice.
Mientras el Maestro de Ceremonias de la Casa Papal lee el pergamino, el cual es mostrado a todos los presentes, una antífona, como la siguiente, es cantada “Mi alma esta sedienta del Señor, el Dios Vivo. ¿Cuándo lo veré cara a cara? ” El Cardenal Camerlengo, después de invitar a todos los presentes a hacer una oración en silencio, le pide a Dios que la cara del Santo Padre, “que ha partido de nuestra vista, contemple su belleza, mientras reúne este pastor a ti, Pastor Eterno.”
El Maestro de Ceremonias y el Secretario del Sumo Pontífice colocan un velo blanco sobre la cara del fallecido. El Cardenal Camerlengo rocía los restos con agua bendita. El Maestro de Ceremonias coloca en el ataúd las monedas hechas durante el reinado del Papa y una copia del testamento del Papa, en un tubo de metal, después de haber sido sellados con el sello de la Oficina de Celebraciones Litúrgicas del Supremo Pontífice. Otra copia del testamento es colocada en los Archivos Papales.
Mientras el ataúd se cierra, se canta el salmo 41 (42). La Liturgia Exequial continúa, celebrada por los Cardenales y los Patriarcas de los Ritos Orientales. Presidiendo la concelebración está el Decano del Colegio de Cardenales, vestido de ornamentos rojos.
La Antífona de Entrada dice “Otórgale Señor el descanso eterno y brille para El la luz perpetua.” Sigue el salmo 64(65). Esto es seguido de la Oración de Entrada, pidiendo a Dios que “otorgue a su siervo el Papa Juan Pablo II, quien guió su Iglesia en caridad y fue un fiel instrumento de la gracia en medio de su pueblo, experimente tu gracia.” La Misa continúa en el desarrollo usual con unas oraciones especiales en el momento de las Ofrendas y después de la Comunión. Con el Rito de Sepelio y la Última Despedida, concluye la liturgia. El Cardinal Camerlengo preside, vestido de ornamentos rojos, rocía el cuerpo presente. Después de unas oraciones especiales, se canta la letanía de los santos y todos acompañan respondiendo a las invocaciones.
Los Patriarcas de los Ritos Orientales también rocían el cuerpo presente y ofrecen sus oraciones, acciones que regularmente no toman lugar en una Liturgia Exequias. Los restos del Santo Padre son llevados a través de la Basílica Vaticana a la gruta, entrando por la Puerta de Santa María Acompañando el ataúd irán los cardenales arriba mencionados y los familiares del Papa fallecido. El ataúd queda amarrado con cintas rojas que contienen los sellos de las insignias de la Casa Papal, de la Prefectura de la Casa Pontificia, de la Oficina de Celebraciones Litúrgicas del Sumo Pontífice y el Capítulo de Canónigos de la Basílica Vaticana. Encima del ataúd, se pone la cruz y el escudo papal. Mientras los restos son depositados en su tumba, se recita Salve Reina. El Notario del Capítulo de la Basílica procede a autentificar el acta de defunción y lee el acta a todos los presentes.
Sunday, April 03, 2005
Remembering Pope John Paul II
KAROL WOJTYLA
Born: May 18, 1920
Elected Pope: October 16, 1978
Died: April 2, 2005
Karol Jozef Wojtyla was born on May 18, 1920, in Wadowice, Poland. He experienced an overabundance of pain, tragedy and loneliness in his childhood and throughout his life. His mother died when Karol was only eight. His older brother, who shared his passion for theatre and soccer, died of scarlet fever when Karol was 12. After graduating from secondary school in 1938, he and his father moved to Krakow where he enrolled at Jagiellonian University to study literature and philosophy.
Wojtyla turned to the Polish Church by joining a secret, underground seminary in 1944. He was ordained in 1946 in Krakow, and spent much of the next few years studying - he earned two masters degrees and a doctorate - before taking up priestly duties as an assistant pastor in Krakow in 1949.
In 1968, Cardinal Wojtyla made an extremely unusual personal gesture by visiting the synagogue in the Jewish District of Krakow. For him, the visit was a gesture made in reference to the wave of anti-Semitism in 1968. For us, it was a rehearsal for his historic visit to the Roman synagogue in 1986. Indeed, Wojtyla became the first pope to visit a synagogue and the first to visit the memorial at Auschwitz to victims of the Holocaust. In ending the Catholic-Jewish estrangement, he called Jews "our elder brothers."
On October 16, 1978, after the one-month reign of Pope John Paul I, the cardinals of the Church stunned the world by electing the first non-Italian to the papacy in over 400 years. Karol Wojyla, the cardinal archbishop of Kraków, took the name John Paul II and began his ministry as universal Pastor of the Church.
Not only is he the most traveled pope in history, having made over 102 apostolic visits to 129 countries in the past 25 years; he spoke eight languages (learning Spanish after he became pope). He was also a proponent for innovation, using the media and technology to his advantage. In the course of his pontificate, he canonized 476 individuals and beatified another 1,330 including Mother Teresa of Calcutta.
In the course of his service to the Church, Pope John Paul II promulgated 14 Encyclicals along with numerous letters, messages and speeches. In 1985 he charted a new direction for the tradition of celebrating the Way of the Cross on Good Friday at the Coliseum. Each year he invited renowned authors or religious leaders to prepare the meditations for each station.
Not content with tending merely to Church affairs, John Paul has made the world's business his business - especially human rights and the needs of the poor. His support for the Solidarity movement in Poland was a key to the downfall of communism in Poland. During his visits to the United States, he warned about the dangers of materialism, selfishness and secularism, and suggested lowering the standard of living and sharing the wealth with the Third World. He believed that only prayer and faith could make a person happy and he demonstrated this by example. Indeed, he was so often in prayer, that it was said he made his decisions "on his knees."
The third longest serving pope in history, the length of the John Paul II’s pontificate was exceeded only by Pius IX in the 19th century and the Apostle Peter himself. John Paul II was not a pope who cared about public opinion polls; he said what he thought was right and wrong from conviction. He was an admirable man of integrity and prayer.
After bearing witness to Christ in his papacy and through his own suffering in the later days of his life, Pope John Paul II laid down the burden of his office on April 2, 2005. May God count him among the flock of the blessed in the eternal kingdom!
- courtesy of Liturgical Publications
Death of the Pope and the Eucharistic Prayer
Since the 2002 GIRM #149 does not address what to do with the name of the pope or bishop during the Eucharistic Prayer in the event of the death of either, it may be good to remember the traditional practice of the Roman Rite as explicitly found in the 1965 'Rite to Be Observed during the Celebration of Mass,' #63:
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Where he says: together with your servant N. our Pope, the celebrant expresses the name of the Pope. When the See is vacant, the preceding words are omitted. Where he says, and N. our Bishop, the name of the Bishop Ordinary of the diocese in which Mass is celebrated is specified....But if the Bishop Ordinary of the place in which Mass is celebrated has died, the preceding words are omitted.Therefore, when the See of Peter is vacant, the prayer for unity with the Pope is omitted:
- In EP I: omit “N. our Pope”
- In EP II: omit “N. our Pope”
- In EP III: omit “your servant, Pope N.”
- In EP IV: omit “N. our Pope.”
Resources for Praying for Pope John Paul II
The United States Conference of Catholic Bishops has a site with liturgical resources in English and Spanish for memorials and music suggestions for Pope John Paul II, for the cardinals' conclave in which they choose a successor, and upon the election of a new pope.
World Library Publications has generously provided English and Spanish full texts for evening prayer, Mass, and prayer services with children, as well as complete music accompaniment, worship aids, intercessions, and biographies to remember Pope John Paul II.
Oregon Catholic Press has a site full of resources for praying for the Pope.
American Catholic.org has lots of background information on Pope John Paul II and his lifetime of service.
Liturgical Publications provides parishes with free memorial covers for worship aids in Spanish and English, pictures, clip art, texts, and a sample prayer card for remembering Pope John Paul II.
Blest Are We by Silver Burdett Ginn provides important dates from John Paul II's papacy and select quotes.
The Archdiocese of Los Angeles provides a list of links for age-appropriate educational resources on the death of the Pope.
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World Library Publications has generously provided English and Spanish full texts for evening prayer, Mass, and prayer services with children, as well as complete music accompaniment, worship aids, intercessions, and biographies to remember Pope John Paul II.
Oregon Catholic Press has a site full of resources for praying for the Pope.
American Catholic.org has lots of background information on Pope John Paul II and his lifetime of service.
Liturgical Publications provides parishes with free memorial covers for worship aids in Spanish and English, pictures, clip art, texts, and a sample prayer card for remembering Pope John Paul II.
Blest Are We by Silver Burdett Ginn provides important dates from John Paul II's papacy and select quotes.
The Archdiocese of Los Angeles provides a list of links for age-appropriate educational resources on the death of the Pope.
Friday, April 01, 2005
Let us Pray for Pope John Paul II
Totus tuus
"I am completely yours."
Lord, bring to perfection the spirit of life
we received from these Easter gifts.
Free us from seeking after the passing things of life
and help us set our hearts on the kingdom of heaven.
Grant this through Christ our Lord. Amen.
- Prayer over the Gifts for Friday in the Octave of Easter
General Intercessions upon the Death of Pope John Paul II
The following are offered as suggestions for Intercessions at Mass upon the Death of Pope John Paul II.
Presider:
In the face of the death of our Holy Father, John Paul II,
let us ask God our Father to soften our sorrow, arouse our hope,
and renew our confidence through his Son’s victory over death.
Intercessionist:
That through the example of the life of Pope John Paul II, the universal Church may more boldly proclaim the message of salvation and the reign of God’s Spirit in our time. We pray.
That the faithful of the Diocese of Rome may not lose sight of their mission to love and to serve, even in the face of the loss of their bishop, John Paul. We pray.
That the people of Poland, beloved homeland of our Holy Father, may find comfort and strength in the legacy of love and courage that John Paul leaves to the world. We pray.
That the person chosen to carry on the ministry of Peter will go out to preach the Gospel, speaking the language of the modern world and proclaiming peace and trust in Christ. We pray.
That those who suffer from illness may follow the example of our Holy Father and remain faithful by bearing witness to the suffering and steadfastness of Christ. We pray.
That John Paul’s love for the gospel of justice and the Eucharistic presence of the risen Lord may be our pledge and support as we journey through life and death to our eternal home. We pray.
That Jesus, who is our resurrection and life, may give to our brother, John Paul and all who have died in the service of the gospel, joy in God’s presence forever. We pray.
Presider:
Loving and gracious God, only in you do we find rest.
Help us grow in faith and love,
and prepare our hearts to accept the truth:
that death completes our birth into your heavenly kingdom.
Hear the prayers for our faithful departed,
especially for your servant, John Paul.
May they enter into the fullness of peace which you alone can give.
We ask this through our risen Savior, Christ our Lord. Amen.
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Presider:
In the face of the death of our Holy Father, John Paul II,
let us ask God our Father to soften our sorrow, arouse our hope,
and renew our confidence through his Son’s victory over death.
Intercessionist:
That through the example of the life of Pope John Paul II, the universal Church may more boldly proclaim the message of salvation and the reign of God’s Spirit in our time. We pray.
That the faithful of the Diocese of Rome may not lose sight of their mission to love and to serve, even in the face of the loss of their bishop, John Paul. We pray.
That the people of Poland, beloved homeland of our Holy Father, may find comfort and strength in the legacy of love and courage that John Paul leaves to the world. We pray.
That the person chosen to carry on the ministry of Peter will go out to preach the Gospel, speaking the language of the modern world and proclaiming peace and trust in Christ. We pray.
That those who suffer from illness may follow the example of our Holy Father and remain faithful by bearing witness to the suffering and steadfastness of Christ. We pray.
That John Paul’s love for the gospel of justice and the Eucharistic presence of the risen Lord may be our pledge and support as we journey through life and death to our eternal home. We pray.
That Jesus, who is our resurrection and life, may give to our brother, John Paul and all who have died in the service of the gospel, joy in God’s presence forever. We pray.
Presider:
Loving and gracious God, only in you do we find rest.
Help us grow in faith and love,
and prepare our hearts to accept the truth:
that death completes our birth into your heavenly kingdom.
Hear the prayers for our faithful departed,
especially for your servant, John Paul.
May they enter into the fullness of peace which you alone can give.
We ask this through our risen Savior, Christ our Lord. Amen.
Suggested Evening Prayer upon the Death of Pope John Paul II
Items needed:
- Presider folder with script
- Worship aids
- Lectionary (Ritual, Votive, Commons) with readings on ambo
- Folder with intercessions on ambo
- Processional Cross and stand
- Processional Candles and stands (2)
- Thurible, incense, stand
Ministers needed:
- Presider
- MC
- Incense bearer
- Cantor
- Lectors
- Cross bearer
- Candle bearers (2)
- Intercessionist
Preparation:
- Prepare incense
- Place Lectionary and intercessions on ambo
Suggested Music:
- "Litany of Saints” (traditional chant)
- “God of Day and God of Darkness” (Marty Haugen)
- “For All the Saints” (William How)
- “Day is Done” (AR HYD Y NOS)
- Psalm 23 “Shepherd Me, O God” (Marty Haugen)
- Psalm 42 “As the Deer Longs” (Bob Hurd)
- chant for responsory
- “Holy Is Your Name” (David Haas)
- “Magnificat” (Bernadette Farrell)
- “Song of Farewell” (Ernest Sands)
- “Song of Farewell” (OLD HUNDRETH)
- “I Know that My Redeemer Lives (Scott Soper)
- “Song of Simeon” (Janèt Sullivan Whitaker)
I. Praise
(all stand)
A. Opening Procession: “Litany of Saints” (traditional chant)
B. Introductory Verse
Presider: God, (+) come to my assistance.
All: Lord, make haste to help me.
Presider: Glory to the Father, and to the Son, and to the Holy Spirit;
All: As it was in the beginning, is now, and will be for ever. Amen.
C. Hymn
"God of Day and God of Darkness” (Marty Haugen), or
“Day is Done” (AR HYD Y NOS), or
“For All the Saints” (William How)
(all sit)
D. Psalmody
Psalm 23 “Shepherd Me, O God” (Marty Haugen) or other appropriate psalm
E. Silence (at least one minute of silence)
(all stand)
F. Psalm Prayer
Presider:
Let us pray. [pause]
Lord Jesus Christ, Shepherd of your Church,
you give us new birth in the waters of baptism,
you anoint us with saving oil,
and you call us to salvation at your table.
Dispel the terrors of death and the darkness of sin.
Lead your people along safe paths,
that they may rest securely in you
and live for ever in your Father’s house.
We ask this in your name, Christ our Lord. Amen.
(all sit)
G: Psalmody
Psalm 42 “As the Deer Longs” (Bob Hurd) or other appropriate psalm
H. Silence (at least one minute of silence)
(all stand)
I. Psalm Prayer
Presider:
Let us pray. [pause]
Father of mercies and God of all consolation,
you pursue us with untiring love
and dispel the shadow of death with the bright dawn of life.
Your Son, our Lord Jesus Christ,
by dying has destroyed our death,
and by rising, restored our life.
Enable us therefore to press on toward him,
so that, after our earthly course is run,
he may reunite us with those we love in your dwelling place,
where every tear will be wiped away.
We ask this through Christ our Lord. Amen.
(all sit)
J. Reading
1 Corinthians 15:51-57, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1014.8, p.1176
K. Homily
L. Silence (a brief period of silence is observed)
M. Responsory (chanted)
Cantor: Lord, in your steadfast love, give them eternal rest.
All: Lord, in your steadfast love, give them eternal rest.
Cantor: You will come to judge the living and the dead.
All: Give them eternal rest.
Cantor: Glory to the Father, and to the Son, and to the Holy Spirit.
All: Lord, in your steadfast love, give them eternal rest.
(all stand)
N. Canticle
"Holy is Your Name” (David Haas), or
“Magnificat” (Bernadette Farrell), or
other familiar setting of the Magnificat
The presider places incense into the censer.
All stand and make the sign of the cross as the canticle begins.
Presider goes to altar with ministers and reverences it but does not kiss it.
Presider incenses altar and cross.
An assisting minister incenses the presider and the assembly.
II. Petition
A. Intercessions
Presider:
We acknowledge Christ the Lord through whom we hope
that our lowly bodies will be made like his in glory,
and so we say: Lord, you are our life and resurrection.
Intercessionist:
Christ, Son of the living God, who raised up Lazarus, your friend, from the dead; raise up to life and glory the dead whom you have redeemed by your precious blood. Lord, you are our life and resurrection.
Christ, consoler of those who mourn, you dried the tears of the family of Lazarus, of the widow’s son, and of the daughter of Jairus: comfort those who mourn for the dead. Lord, you are our life and resurrection.
Christ, Redeemer, look on those who have no hope because they do not know you; may they receive faith in the resurrection and in the life of the world to come. Lord, you are our life and resurrection.
Christ, Prince of Peace, bring peace to our world torn by strife and division, by violence and fear; may all nations, races and creeds gather at your banquet table. Lord, you are our life and resurrection.
Christ, the Good Shepherd, grant your Church a shepherd who will walk in your ways and whose watchful care will bring us your blessing. Lord, you are our life and resurrection.
Christ, our deepest longing, when at last our earthly home is dissolved, give us a home, not of earthly making, but built of eternity in heaven. Lord, you are our life and resurrection.
B. Lord’s Prayer
Presider: Let us pray as Jesus taught us. Our Father…
C. Closing Prayer
Presider:
O God,
from whom the just receive an unfailing reward,
grant that your servant John Paul, our Pope,
whom you made vicar of Peter and shepherd of your Church,
may rejoice for ever in the vision of your glory,
for he was a faithful steward here on earth
of the mysteries of your forgiveness and grace.
We ask this through Christ our Lord. Amen.
D. Closing Blessing
Presider: The Lord be with you.
All: And also with you.
Presider:
May almighty God bless you, the Father, (+)
and the Son and the Holy Spirit. Amen.
E. Dismissal
Presider: Go in peace.
All: Thanks be to God.
F. Recessional
"Song of Farewell” (Ernest Sands), or
“Song of Farewell” (OLD HUNDRETH), or
“I Know That My Redeemer Lives” (Scott Soper), or
“Song of Simeon” (Janèt Sullivan Whitaker)
Suggested Memorial Mass upon the Death of Pope John Paul II
Items needed:
(all stand)
A. Gathering Procession: “For All the Saints” (William How)
B. Sign of the Cross and Greeting
C. Penitential Rite
Sacramentary, C-vii, p. 364, or
Sacramentary, C-iv, p. 362, or
Lord our hope, you have destroyed the veil of death that veils all people. Lord, have mercy. Lord, have mercy.
Lord our savior, in you we find rest from our labors. Christ, have mercy. Christ, have mercy.
Lord our resurrection, you will call us home to rejoice in your kingdom. Lord, have mercy. Lord, have mercy.
D. Opening Prayer
Sacramentary, Masses for the Dead, For a Pope, Option A, p. 966, or
Sacramentary, Masses for the Dead, For a Pope, Option B, p. 967, or
Sacramentary, Masses for the Dead, For a Pope, Option C, p. 968, or
Order of Christian Funerals, Prayers for the Dead, #398.14, p. 338
II. Liturgy of the Word
(all sit)
A. First Reading: Isaiah 25:6, 7-9
Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1011.5, p. 1154
B. Psalm: Psalm 27 “The Lord is My Light” (D. Haas)
C. Second Reading
Revelation 14:13, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1012.2, p. 1157, or
2 Corinthians 4:14-5:1, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1014.9, p. 1176, or
1 John 3:14-16, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1012.15, p. 1180
(all stand)
D. Gospel Acclamation
“Easter Alleluia” (Marty Haugen) or a Lenten acclamation during the season of Lent
The Deacon carries the Book of Gospels to the ambo.
E. Gospel Reading
Matthew 5:1-12, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1016.1, p. 1183, or
Luke 24:13-35 or short form, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1016.10, p. 1194
(all sit)
F. Homily
(all stand)
G. General Intercessions
Presider:
In the face of the death of our Holy Father, John Paul II,
let us ask God our Father to soften our sorrow, arouse our hope,
and renew our confidence through his Son’s victory over death.
Intercessionist:
For Pope John Paul II who shepherded the Church for twenty-six years [pause]. May his bold proclamation of peace and justice for all people in every land stir in us the desire to continue his legacy of peacemaking. We pray.
For the faithful of the Diocese of Rome, as they face the loss of their bishop, John Paul [pause]. May they not lose sight of their mission to love and to serve. We pray.
For those who will gather in Rome to choose the successor of Peter [pause]. May the Holy Spirit guide them and give them insight and wisdom; may they be open to the Spirit, who speaks through the people and prophets of today. We pray.
For those who suffer from chronic or terminal illness [pause]. With the Holy Father as their example, may they remain faithful and courageous by bearing witness to the suffering and steadfastness of Christ. We pray.
For John Paul II and all who have died in the service of the gospel [pause]. Through Jesus, who is our resurrection and life, may they share in the joy of God’s presence forever. We pray.
Presider:
Loving and gracious God, only in you do we find rest.
Help us grow in faith and love,
and prepare our hearts to accept the truth:
that death completes our birth into your heavenly kingdom.
Hear the prayers for our faithful departed,
especially for your servant, John Paul.
May they enter into the fullness of peace
which you alone can give.
We ask this through our risen Savior, Christ our Lord. Amen.
III. Liturgy of the Eucharist
(all sit)
A. Preparation of Gifts: “Be Not Afraid” (Bob Dufford)
(all stand)
B. Prayer over the Gifts
Sacramentary, Masses for the Dead, For a Pope, Option A, p. 966, or
Sacramentary, Masses for the Dead, For a Pope, Option B, p. 967, or
Sacramentary, Masses for the Dead, For a Pope, Option C, p. 968
C. Preface: Sacramentary, P77: Christian Death I, p. 527
D. Eucharistic Prayer: “Mass of Creation” acclamations (Marty Haugen)
Suggest Eucharistic Prayer I.
When the See of Peter is vacant, the prayer for unity with the Pope is omitted:
F. Fraction Rite: “Mass of Creation” (Marty Haugen)
G. Communion: “I Am the Bread of Life” (Suzanne Toolan)
H. Prayer after Communion
Sacramentary, Masses for the Dead, For a Pope, Option A, p. 966, or
Sacramentary, Masses for the Dead, For a Pope, Option B, p. 967, or
Sacramentary, Masses for the Dead, For a Pope, Option C, p. 968
IV. Concluding Rite
A. Solemn Blessing
Sacramentary, #20 – The Dead, pg. 578, or
Sacramentary, #5 – Passion of the Lord, pg. 571
B. Dismissal
C. Recessional
“Song of Farewell” (Ernest Sands), or
“Song of Farewell” (OLD HUNDRETH), or
“I Know That My Redeemer Lives” (Scott Soper)
FILED UNDER: WORKSHOPS AND EVENTS
- Presider folder with script
- Worship aids
- Lectionary (Ritual, Votive, Commons) with readings on ambo
- Folder with intercessions on ambo
- Gospel Book
- Cross and stand
- Items for Liturgy of the Eucharist
Ministers needed:
- Celebrant
- Cantor
- MC
- Deacon
- Servers
- Cross bearer
- Lectors (2)
- Intercessionist
- Communion Ministers
Preparation:
- Check Gospel book and Lectionary
- Check Sacramentary
- Place intercessions folder on ambo
Suggested Music:
- “For All the Saints” (William How)
- Psalm 27 “The Lord is My Light” (David Haas)
- Easter Alleluia (O FILII ET FILIAE)
- “Be Not Afraid” (Bob Dufford)
- “Mass of Creation” acclamations (Marty Haugen)
- “Mass of Creation” Lamb of God (Marty Haugen)
- “I Am the Bread of Life” (Suzanne Toolan)
- “Song of Farewell” (Ernest Sands)
- “Song of Farewell” (OLD HUNDRETH)
- “I Know that My Redeemer Lives (Scott Soper)
(all stand)
A. Gathering Procession: “For All the Saints” (William How)
B. Sign of the Cross and Greeting
C. Penitential Rite
Sacramentary, C-vii, p. 364, or
Sacramentary, C-iv, p. 362, or
Lord our hope, you have destroyed the veil of death that veils all people. Lord, have mercy. Lord, have mercy.
Lord our savior, in you we find rest from our labors. Christ, have mercy. Christ, have mercy.
Lord our resurrection, you will call us home to rejoice in your kingdom. Lord, have mercy. Lord, have mercy.
D. Opening Prayer
Sacramentary, Masses for the Dead, For a Pope, Option A, p. 966, or
Sacramentary, Masses for the Dead, For a Pope, Option B, p. 967, or
Sacramentary, Masses for the Dead, For a Pope, Option C, p. 968, or
Order of Christian Funerals, Prayers for the Dead, #398.14, p. 338
II. Liturgy of the Word
(all sit)
A. First Reading: Isaiah 25:6, 7-9
Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1011.5, p. 1154
B. Psalm: Psalm 27 “The Lord is My Light” (D. Haas)
C. Second Reading
Revelation 14:13, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1012.2, p. 1157, or
2 Corinthians 4:14-5:1, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1014.9, p. 1176, or
1 John 3:14-16, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1012.15, p. 1180
(all stand)
D. Gospel Acclamation
“Easter Alleluia” (Marty Haugen) or a Lenten acclamation during the season of Lent
The Deacon carries the Book of Gospels to the ambo.
E. Gospel Reading
Matthew 5:1-12, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1016.1, p. 1183, or
Luke 24:13-35 or short form, Lectionary (Ritual, Votive, Commons), Masses for the Dead, #1016.10, p. 1194
(all sit)
F. Homily
(all stand)
G. General Intercessions
Presider:
In the face of the death of our Holy Father, John Paul II,
let us ask God our Father to soften our sorrow, arouse our hope,
and renew our confidence through his Son’s victory over death.
Intercessionist:
For Pope John Paul II who shepherded the Church for twenty-six years [pause]. May his bold proclamation of peace and justice for all people in every land stir in us the desire to continue his legacy of peacemaking. We pray.
For the faithful of the Diocese of Rome, as they face the loss of their bishop, John Paul [pause]. May they not lose sight of their mission to love and to serve. We pray.
For those who will gather in Rome to choose the successor of Peter [pause]. May the Holy Spirit guide them and give them insight and wisdom; may they be open to the Spirit, who speaks through the people and prophets of today. We pray.
For those who suffer from chronic or terminal illness [pause]. With the Holy Father as their example, may they remain faithful and courageous by bearing witness to the suffering and steadfastness of Christ. We pray.
For John Paul II and all who have died in the service of the gospel [pause]. Through Jesus, who is our resurrection and life, may they share in the joy of God’s presence forever. We pray.
Presider:
Loving and gracious God, only in you do we find rest.
Help us grow in faith and love,
and prepare our hearts to accept the truth:
that death completes our birth into your heavenly kingdom.
Hear the prayers for our faithful departed,
especially for your servant, John Paul.
May they enter into the fullness of peace
which you alone can give.
We ask this through our risen Savior, Christ our Lord. Amen.
III. Liturgy of the Eucharist
(all sit)
A. Preparation of Gifts: “Be Not Afraid” (Bob Dufford)
(all stand)
B. Prayer over the Gifts
Sacramentary, Masses for the Dead, For a Pope, Option A, p. 966, or
Sacramentary, Masses for the Dead, For a Pope, Option B, p. 967, or
Sacramentary, Masses for the Dead, For a Pope, Option C, p. 968
C. Preface: Sacramentary, P77: Christian Death I, p. 527
D. Eucharistic Prayer: “Mass of Creation” acclamations (Marty Haugen)
Suggest Eucharistic Prayer I.
When the See of Peter is vacant, the prayer for unity with the Pope is omitted:
- EP I: omit “N. our Pope,”
EP II: omit “N. our Pope,”
EP III: omit “your servant, Pope N.,”
EP IV: omit “N. our Pope.”
F. Fraction Rite: “Mass of Creation” (Marty Haugen)
G. Communion: “I Am the Bread of Life” (Suzanne Toolan)
H. Prayer after Communion
Sacramentary, Masses for the Dead, For a Pope, Option A, p. 966, or
Sacramentary, Masses for the Dead, For a Pope, Option B, p. 967, or
Sacramentary, Masses for the Dead, For a Pope, Option C, p. 968
IV. Concluding Rite
A. Solemn Blessing
Sacramentary, #20 – The Dead, pg. 578, or
Sacramentary, #5 – Passion of the Lord, pg. 571
B. Dismissal
C. Recessional
“Song of Farewell” (Ernest Sands), or
“Song of Farewell” (OLD HUNDRETH), or
“I Know That My Redeemer Lives” (Scott Soper)
Questions and Answers on Papal Transition
Rev. Thomas J. Resse, S. J., editor in chief of America, the Catholic weekly magazine, offers some questions and answers on the transition from one papacy to the next. Click here to read.
FILED UNDER: WORKSHOPS AND EVENTS
Thursday, March 24, 2005
Triduum 2005
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:
- 14 Questions on the Paschal Triduum
- Rite for Receiving the Holy Oils
- Special Intercession for Good Friday
- Disposing of Old Paschal Candles
- Disposing of Old Holy Oils
- The Easter and Pentecost Sequences
- Prayer Over Water Already Blessed
- Vino & Vespers – April 22, 2005
- Special Intercession for April 23/24
- Liberation Theology in Latin America: The Salvadoran Story
- Writings of Archbishop Oscar Romero
- Stations of the Cross/Via Crucis of Oscar Romero
- Diocese of St. Petersburg's Statement on Terri Schiavo
- Classifieds: Seek and Ye Shall Find
Come, let us worship!
Diana Macalintal
Associate for Liturgy
Disposing of Old Paschal Candles
The 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.
FILED UNDER: LITURGY
The Easter and Pentecost Sequences
This article by Diana Macalintal first appeared in Eucharistic Ministries 240, March 2004.
“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:
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.
“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.
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
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.
FILED UNDER: CLASSIFIEDS
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
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.
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 Pacheco@dsj.org 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.
Click 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.
[Pause]
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.
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.
[Pause]
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.
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.
Studying 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:
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 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.
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.
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.
Studying 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
--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 juliewind@stjosephcathedral.org 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 Pacheco@dsj.org or 408-983-0126. Please include the name of your parish or institution in your message.
Monday, February 28, 2005
Catechumenate Support Group - March 10
If you coordinate the catechumenate process (Rite of Christian Initiation of Adults) in your parish, you have a place where you can ask questions, get some answers, and share your own stories with others who share your ministry. The Catechumenate Support Group meets every other month and is open for all who have responsibility for initiation of adults and children.Catechumenate Support Group
Thursday, March 10, 2005
12:30p - 2:30p
Thursday, March 10, 2005
12:30p - 2:30p
Free; bring your lunch.
For more information, contact Diana Macalintal at macalintal@dsj.org or 408-983-0136.
FILED UNDER: WORKSHOPS AND EVENTS
Friday, February 25, 2005
Classifieds: Seek and Ye Shall Find
Event: Concert
Sacred Heart (Saratoga) Men’s Club is presenting a concert by the Yale Spizzwinks(?) on Friday, March 11 at 7:30 PM. The Spizzwinks(?) is the oldest underclassman a capella group in the United States. They have a unique blend of sweet harmony, original arrangements, traditional Yale college songs, jazz standards, ballads, show tunes and tongue-in-cheek humor. The concert is in Sacred Heart Church, 13716 Saratoga Avenue (south of highway 85). Reserved seating is $15 for adults and $10 for children under 14. Open seating is $10 for adults and $5 per child. There are group discounts available for choirs or music groups. Call 408-370-9030 for tickets and information.
Available: Organ
Holy Family parish has a 1925 Kilgen organ available to any parish that might be interested in having an organ in their worship space. It does need some work to maximize its potential, but it is in working condition (though it's been in storage for awhile). They would be grateful if someone had funds to make an offer on this organ, but they would also be happy to see it find a good home where it might be an asset to the worship of a commnity. If interested, please contact Susan Olsen at 408-265-4040.
FILED UNDER: CLASSIFIEDS
Sacred Heart (Saratoga) Men’s Club is presenting a concert by the Yale Spizzwinks(?) on Friday, March 11 at 7:30 PM. The Spizzwinks(?) is the oldest underclassman a capella group in the United States. They have a unique blend of sweet harmony, original arrangements, traditional Yale college songs, jazz standards, ballads, show tunes and tongue-in-cheek humor. The concert is in Sacred Heart Church, 13716 Saratoga Avenue (south of highway 85). Reserved seating is $15 for adults and $10 for children under 14. Open seating is $10 for adults and $5 per child. There are group discounts available for choirs or music groups. Call 408-370-9030 for tickets and information.
Available: Organ
Holy Family parish has a 1925 Kilgen organ available to any parish that might be interested in having an organ in their worship space. It does need some work to maximize its potential, but it is in working condition (though it's been in storage for awhile). They would be grateful if someone had funds to make an offer on this organ, but they would also be happy to see it find a good home where it might be an asset to the worship of a commnity. If interested, please contact Susan Olsen at 408-265-4040.
Tuesday, February 08, 2005
5th Week in Ordinary Time
I confess: I am a makeover junkie. I have seen almost every episode of Trading Spaces, What Not to Wear, and Queer Eye for the Straight Guy. Now before you hand me my penance for my addiction, there’s something I’ve noticed about these makeover shows. These are not your typical shows in which a person is put under the knife to undergo thousands of dollars of unnecessary plastic surgery in order to feel better and in the end finally realize that it really wasn’t worth it. What has moved me to embarrassed weepiness when I watch these shows is seeing a person be really transformed, not because of new clothes, makeup, a fancy hairdo, perfectly-shaped eyebrows (although that's important), a renovated kitchen, or cool hair product. The transformation happens simply because people—friends and strangers alike—get together to do something for another person so that they could live with more dignity, joy, and peace. Take for instance two of my new favorites: Extreme Makeover: Home Edition and Town Haul.
In Extreme Makeover: Home Edition (not to be confused with Extreme Makeover: plastic surgery massacre), a struggling family is chosen to be given a completely new home, built on their home’s existing lot. A team of carpenters, designers, plumbers, and electricians meet with the family, not to show them designs and plans but just to get to know their story. They play with the kids, look at family photos, hear about their work, learn their hobbies, and listen to their fears for the future. Then they send the family on retreat at a spa or vacation resort to be pampered while the team builds their new home. Throughout the week, local businesses come and donate supplies and services, local artisans create beautiful woodwork, stone paths, and paintings for the new home, and neighbors, classmates, friends, and relatives help paint and hammer, sometimes creating video greetings from far away friends for the family’s homecoming. The big "reveal" is filled with many tears of joy and appreciation from the family and all those who built their home.
In Town Haul, an entire town commits to rebuilding and renovating the homes, businesses, and lives of some of its own members. In one episode, one local affectionately called “Cowboy Bob” was given a completely new home. Bob and his dog live in the outskirts of town in a small cottage. He lost the use of his legs, does not drive a car, and gets around only by electric scooter. The town decided they wanted Bob to have a home in town so it would be easier for him to get to the grocery store and other places he needs to go. The town banded together to form teams: those handy with carpentry and construction work built the foundation and put up the walls; the teens painted the house; the elders sewed pillows, curtains, and bed linens; the local artisans paved a new driveway using stone carving skills they learned in Italy, the Boy Scouts built a new dog house, the town mechanic put together a new scooter for Bob.
Cowboy Bob came home, and standing along his driveway were people he knew and many more he’d never met. The transformation was evident, not in the walls or the wood, but in the hearts of everyone there. Yes, he had a new home, but more importantly, the town had a new vision of relationship in which lives are changed for the better because people work together to make it happen. In a way, the town itself was renovated and became a new home for everyone who lived there. Really, they didn’t do anything extraordinary. They simply used the skills they had, tried to learn some new ones, gave their time and attention to each other, and shared their stories. By their work and care for each other, they changed Bob’s life, but they also changed their own.
I see the sacred season of Lent in the same way. In our town called Church, we have chosen the Elect to be our focus of attention. We build for them a new home not by relegating the task to a few people (pastor, godparents, or initiation directors), but by engaging the whole town in the work. We each do our part, whether it's praying more fervently, fasting more joyfully, or giving what we have to those in need—nothing extravagant, but all ordinary actions that take on extraordinary power when we all do it together. In the end, the Elect are changed into the Body of Christ not simply because we make them over with new clothes of white or new lighting for their mantles. They are changed because they have seen and heard and known the power of God’s love in us--the power to sacrifice in big and small ways, to love our enemies and forgive those who have hurt us, to share bits of bread and wine and call it a feast, and to put another’s needs before our own.
Lent is our extreme makeover. May the practices we take on during this season not be as short-lived as a Botox injection but transform us in our deepest corners of our selves so that our lives become living signs of Christ, dead and risen.
In this edition of DSJ Liturgy Notes, you’ll find:
- Ashes to Ashes: How Our Symbols Speak
- Five More Lenten Symbols
- What Lent Sounds Like
- Lenten Reflections Through Art
- Removing Holy Water from the Baptismal Font During Lent
- Schedule for Rite of Election
- Singers: We Need You!
- Rite of Election Music (listen to the actual music here!)
- Burying the Alleluia
- Flower Arranging Workshop – March 1
- Reverence: Revealing the Presence of God
- Three Ways to Grow in Reverence
- Eucharist: Many Ways to Describe One Mission
May our lenten spring cleaning bring us to new life!
Diana Macalintal
Associate for Liturgy
FILED UNDER: OPENING ARTICLES
Ashes to Ashes: How Our Symbols Speak
This article by Diana Macalintal first appeared in Eucharistic Ministries 227, February 2003.
“Remember, man, you are dust and to dust you will return” (Gn 3:19). This reminder is given to those who are signed with ashes at the beginning of the Lenten season. This ancient action of wearing ashes has traditionally signified lamentation and repentance (see 2 Sam 13:19, Esth 4:1, Job 42:6, 1 Macc 3:47, 4:39, Lam 2:10, Mt 11:21). Still today, this symbol speaks dramatically of both the morbid reality of being human and the joyful promise made to all God’s own.
Why do we wear ashes?
Ashes symbolize sorrow and penitence. The early church ritualized this for those who had committed a serious or “capital” sin. These “penitents” would wear a penitential garment and have ashes sprinkled on them. Then they would be excluded from celebrating the Eucharist until the Easter Vigil. (Note that a person could be a penitent only once in a lifetime.) Although the order of penitents had declined, by 1091 all the faithful were encouraged to take on the practice of wearing ashes at the beginning of lent. Today we continue this practice as an expression of “our human condition as affected by sin” (Ceremonial of Bishops, 253). We mourn for “our sin and ignorance” (Responsory for Ash Wednesday) that has kept us from keeping faithful to our baptismal promises. We are marked with ashes as a sign of our commitment to “turn away from sin and be faithful to the gospel” (Mk 1:15).
Where do the ashes come from?
The rubrics for Ash Wednesday say that “the ashes used today come from the branches blessed the preceding year for Passion Sunday.” Though there is no special rite for burning palm branches, many communities have made a tradition of preparing their own ashes during the weeks before Lent.
How long do I have to wear these ashes?
There is no rubric that states that ashes need to be worn outside of the Ash Wednesday liturgy, though you’ll see many smudged foreheads at work and on the streets on that day. The wearing of ashes is meant to be a sign of our inward conversion, and, as the Gospel of the day warns, not a way to gain applause. However, this could be a way to quietly evangelize our places of work and to find support from unknown fellow Catholics.
Is it a sin to not get ashes on Ash Wednesday?
Some people believe that it is a sin to miss receiving ashes on this day. Some even believe that one would not go to heaven if he or she were not marked with blessed ashes. Neither is true. (Ash Wednesday is not even a holy day of obligation!) This of course does not mean that we shouldn’t participate in this liturgy, nor does it mean that the symbol isn’t important. Wearing ashes must reflect our desire to act from our baptismal promises. Saying “we believe” requires us to live dead to sin. Wearing ashes demands that we live alive for Christ.
FILED UNDER: LITURGY
“Remember, man, you are dust and to dust you will return” (Gn 3:19). This reminder is given to those who are signed with ashes at the beginning of the Lenten season. This ancient action of wearing ashes has traditionally signified lamentation and repentance (see 2 Sam 13:19, Esth 4:1, Job 42:6, 1 Macc 3:47, 4:39, Lam 2:10, Mt 11:21). Still today, this symbol speaks dramatically of both the morbid reality of being human and the joyful promise made to all God’s own.
Why do we wear ashes?
Ashes symbolize sorrow and penitence. The early church ritualized this for those who had committed a serious or “capital” sin. These “penitents” would wear a penitential garment and have ashes sprinkled on them. Then they would be excluded from celebrating the Eucharist until the Easter Vigil. (Note that a person could be a penitent only once in a lifetime.) Although the order of penitents had declined, by 1091 all the faithful were encouraged to take on the practice of wearing ashes at the beginning of lent. Today we continue this practice as an expression of “our human condition as affected by sin” (Ceremonial of Bishops, 253). We mourn for “our sin and ignorance” (Responsory for Ash Wednesday) that has kept us from keeping faithful to our baptismal promises. We are marked with ashes as a sign of our commitment to “turn away from sin and be faithful to the gospel” (Mk 1:15).
Where do the ashes come from?
The rubrics for Ash Wednesday say that “the ashes used today come from the branches blessed the preceding year for Passion Sunday.” Though there is no special rite for burning palm branches, many communities have made a tradition of preparing their own ashes during the weeks before Lent.
How long do I have to wear these ashes?
There is no rubric that states that ashes need to be worn outside of the Ash Wednesday liturgy, though you’ll see many smudged foreheads at work and on the streets on that day. The wearing of ashes is meant to be a sign of our inward conversion, and, as the Gospel of the day warns, not a way to gain applause. However, this could be a way to quietly evangelize our places of work and to find support from unknown fellow Catholics.
Is it a sin to not get ashes on Ash Wednesday?
Some people believe that it is a sin to miss receiving ashes on this day. Some even believe that one would not go to heaven if he or she were not marked with blessed ashes. Neither is true. (Ash Wednesday is not even a holy day of obligation!) This of course does not mean that we shouldn’t participate in this liturgy, nor does it mean that the symbol isn’t important. Wearing ashes must reflect our desire to act from our baptismal promises. Saying “we believe” requires us to live dead to sin. Wearing ashes demands that we live alive for Christ.
Five More Lenten Symbols
This article by Diana Macalintal first appeared in Eucharistic Ministries 227, February 2003.
Unlike other seasons, Lent focuses our vision upon a different kind of symbol--the living, breathing symbols of people and actions.
The Elect
They will be baptized, confirmed, and will celebrate first Communion at the next Easter Vigil. They are symbols of God’s life-giving work in the world. Their election and scrutinies are signs of God’s love for the church and God’s power over evil.
The Faithful
Lent highlights the penitential and baptismal characteristics of discipleship. The faithful are a powerful sign of these aspects as they gather each week to practice more fervently the disciplines of prayer, fasting, and almsgiving, and to prepare to renew their baptismal promises at the Easter feast.
Praying
Prayer begins with listening and is a symbol of our discipleship. In Lent we retreat in prayer not to leave the world but to become more attuned to God in it--to become disciples who know their master’s voice.
Fasting
Fasting is a sign of our conversion--our new “viewpoint.” We fast from food, bad habits, selfish ways, and apathy. Liturgically, we fast from alleluia’s and excess music and décor. We do this not to deprive ourselves, but to aim our thoughts upon what is essential.
Almsgiving
Our love for the poor is our greatest lenten symbol. It is a sign that death has not won.
FILED UNDER: LITURGY
Unlike other seasons, Lent focuses our vision upon a different kind of symbol--the living, breathing symbols of people and actions.
The Elect
They will be baptized, confirmed, and will celebrate first Communion at the next Easter Vigil. They are symbols of God’s life-giving work in the world. Their election and scrutinies are signs of God’s love for the church and God’s power over evil.
The Faithful
Lent highlights the penitential and baptismal characteristics of discipleship. The faithful are a powerful sign of these aspects as they gather each week to practice more fervently the disciplines of prayer, fasting, and almsgiving, and to prepare to renew their baptismal promises at the Easter feast.
Praying
Prayer begins with listening and is a symbol of our discipleship. In Lent we retreat in prayer not to leave the world but to become more attuned to God in it--to become disciples who know their master’s voice.
Fasting
Fasting is a sign of our conversion--our new “viewpoint.” We fast from food, bad habits, selfish ways, and apathy. Liturgically, we fast from alleluia’s and excess music and décor. We do this not to deprive ourselves, but to aim our thoughts upon what is essential.
Almsgiving
Our love for the poor is our greatest lenten symbol. It is a sign that death has not won.
What Lent Sounds Like
This article by Diana Macalintal first appeared in Eucharistic Ministries 249, February 2005.
Contrary to our typical desert-dry liturgical image of the season, Lent coincides with spring when the daffodils planted before the winter frost begin to bloom. In some places, spring is the most turbulent time of the year. Winter snows persist and spring storms attack the tender buds of young plants and bare trees. In this hostile environment, calves, lambs and other newborns fight to make it to the gentler days of early summer.
In a similar way, the church’s most vulnerable, the Elect, are fighting their own spring battle. During Lent, the Elect, their godparents and the church community begin an intense discipline to prepare for Easter when the Elect will be baptized.
The church sees itself as a participant in this great springtime drama between life and death, good and evil, between God and the devil. From this perspective, the intense preparation by the Elect and the church is somewhat like the final moments before a great battle, and it may be when both are at their most vulnerable. It is no accident then that Lent takes place in spring.
For this reason, the sound of Lent cannot be sad, anemic or depressed. We are reminded from the start of the season, “When you fast, do not look gloomy like the hypocrites” (Mt 6:16). The soundtrack to this great drama must be intense. We begin Ash Wednesday with “Blow the trumpet in Zion!” (Jl 2:15), a proclamation to gather the nations. But don’t confuse intense with bombastic or loud. Silence—penetrating stillness that cuts through pretension—is our most fundamental Lenten sound.
Recall too that Lent is not exclusively about Christ’s passion, the cross, the desert or penitence. “Lent is marked by two themes, the baptismal and the penitential….[These two themes] are to be given greater prominence in both the liturgy and liturgical catechesis” (Constitution on the Sacred Liturgy, 109). Use your Easter water music now, adapting the instrumentation and tempo to fit the sobriety of Lent. And save your passion music for Holy Week: “Hymns which emphasize the passion and death of Christ should be used only in the last week of the Lenten season” (Liturgical Music Today, 48).
Take musical risks. Incorporate bold styles and techniques such as blues, gospel, hymnody or a cappella singing. Take music that is usually performed gently and turn them into proclamations by singing them with a bit more force. For example, “Song of the Body of Christ” (David Haas) or “I Know that My Redeemer Lives” (Scott Soper) become fitting statements of baptismal faith when sung at a fuller more intense dynamic.
FILED UNDER: LITURGY
Contrary to our typical desert-dry liturgical image of the season, Lent coincides with spring when the daffodils planted before the winter frost begin to bloom. In some places, spring is the most turbulent time of the year. Winter snows persist and spring storms attack the tender buds of young plants and bare trees. In this hostile environment, calves, lambs and other newborns fight to make it to the gentler days of early summer.
In a similar way, the church’s most vulnerable, the Elect, are fighting their own spring battle. During Lent, the Elect, their godparents and the church community begin an intense discipline to prepare for Easter when the Elect will be baptized.
The church sees itself as a participant in this great springtime drama between life and death, good and evil, between God and the devil. From this perspective, the intense preparation by the Elect and the church is somewhat like the final moments before a great battle, and it may be when both are at their most vulnerable. It is no accident then that Lent takes place in spring.
For this reason, the sound of Lent cannot be sad, anemic or depressed. We are reminded from the start of the season, “When you fast, do not look gloomy like the hypocrites” (Mt 6:16). The soundtrack to this great drama must be intense. We begin Ash Wednesday with “Blow the trumpet in Zion!” (Jl 2:15), a proclamation to gather the nations. But don’t confuse intense with bombastic or loud. Silence—penetrating stillness that cuts through pretension—is our most fundamental Lenten sound.
Recall too that Lent is not exclusively about Christ’s passion, the cross, the desert or penitence. “Lent is marked by two themes, the baptismal and the penitential….[These two themes] are to be given greater prominence in both the liturgy and liturgical catechesis” (Constitution on the Sacred Liturgy, 109). Use your Easter water music now, adapting the instrumentation and tempo to fit the sobriety of Lent. And save your passion music for Holy Week: “Hymns which emphasize the passion and death of Christ should be used only in the last week of the Lenten season” (Liturgical Music Today, 48).
Take musical risks. Incorporate bold styles and techniques such as blues, gospel, hymnody or a cappella singing. Take music that is usually performed gently and turn them into proclamations by singing them with a bit more force. For example, “Song of the Body of Christ” (David Haas) or “I Know that My Redeemer Lives” (Scott Soper) become fitting statements of baptismal faith when sung at a fuller more intense dynamic.
Lenten Reflections through Art
As some of you know, I go to school at Saint John's University in Collegeville, Minnesota, during the summer months. The Benedictines who live, work, and teach there have always been committed to the arts and especially to exploring how art deepens our relationship with God, the Master Artist. One way they do this is through the ancient monastic art of Bible making. Saint John's has commissioned a handwritten Bible to illuminate the Word of God for a new millennium. Every time I see a new illuminated page from their Bible, I am amazed at how the artists have given a new perspective to ancient texts.
Unlike commercial art, these illuminations aren't meant to simply be admired but to be tools for prayer, contemplation, and action. To this end, Saint John's offers a five-week online Lenten Reflection that uses scripture, reflection questions, and illuminations from the Saint John's Bible to help strengthen your lenten prayer life.
Check out the reflections and illuminations at http://www.saintjohnsbible.org/LentenReflections/default.htm.
Removing Holy Water from the Baptismal Font during Lent
One practice that has become somewhat popular is to remove the water from the font or cover the font completely during the Lenten season. While this may be a dramatic sign of thirsting and dryness, this practice does not in fact support one of the main themes of Lent: “Lent is marked by two themes, the baptismal and the penitential. By recalling or preparing for baptism and by repentance, this season disposes the faithful…to celebrate the paschal mystery. The baptismal and penitential aspects of Lent are to be given greater prominence in both the liturgy and liturgical catechesis. Hence, more use is to be made of the baptismal features proper to the Lenten liturgy” (Constitution on the Sacred Liturgy, 109).
The Congregation for Divine Worship (the Vatican committee that oversees all things liturgical) issued a response in 2000 to a request for clarification on this issue. In their response, they say that removing holy water from the fonts during the season of Lent is not permitted, in particular, for two reasons:
- This is an issue of custom, not law, and so the liturgical laws in place do not address this recent innovation. However, this practice "is contrary to a balanced understanding of the season of Lent, which though truly being a season of penance, is also a season rich in the symbolism of water and baptism, constantly evoked in liturgical texts."
- The fasting of Lent does not include fasting from sacramentals, such as the use of holy water.
The response continues: "The practice of the Church has been to empty the Holy Water fonts on the days of the Sacred Triduum in preparation of the blessing of the water at the Easter Vigil, and it corresponds to those days on which the Eucharist is not celebrated (i.e. Good Friday and Holy Saturday)."
In light of CSL’s statement and encouraged by the Congregation for Divine Worship, removing water from the font or preventing the faithful from touching the water in the font would be detrimental to the sign of baptism that is a focus of Lent. The baptized remain a baptized people throughout all of Lent. We do not pretend to be unbaptized along with the catechumens, just as we do not pretend that Christ is not risen during Holy Thursday or Good Friday. Our Lenten practices should more explicitly emphasize our baptism so that we can recognize those areas in our lives when we are not living out the promises of that baptism. 
What the faithful should be hungering and thirsting for is not the symbol of their baptism but rather a world in which the faithful living out of that baptism is evident. For the catechumens, their hunger for baptism may even be heightened when there are full fonts of water, just as a person who fasts is more aware of their hunger when food is placed before them.
It would be appropriate, as is our Church's tradition, to remove the water from the font after the Holy Thursday celebration, keep it empty during Good Friday and Holy Saturday, and fill it with new water at the Easter Vigil. One possible lenten option is to use a smaller piece of purple fabric that does not fully cover the font but adds some color to the area. In this way, the lenten color signifies the season while the water in the font is still accessible as a reminder of baptism for the faithful.
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