What's different in Advent?

Advent is the three-to-four-week season before Christmas. It is a time when we prepare ourselves (spiritually and otherwise) for the celebration of the memorial of Christ's first coming and his second coming at the end of time.
       Liturgically, Advent is marked in several ways:

1. The Gloria is not sung. The reason for this is that the angels sang Gloria in excelsis Deo! on that first Christmas morning and so we refrain from singing it during our season of preparation so that it is new and fresh for us when we sing it again this Christmas.
2. Liturgical music in general should be marked by some moderation from the Ordinary Time that preceded Advent and the Christmas season to come. It need not be as spare as during Lent, but the average Catholic should notice that something is different about the music.
3. Along the same lines, parishes may do other things to mark the difference in the season. For example, one parish where I have served uses a dimmer light setting during Advent so that it is noticeable when the lights come up full on Christmas (reflecting the notion that Christ, the Light of the World has come). 

All of this falls under the principle of progressive solemnity, which is to say that Christmas is a season that should have greater solemnity than Advent, and so we do things to mark our progress on this journey from preparation to high feast.

When in Rome (or Key West, or wherever)…

When Catholics travel, we have the delight of experiencing the Sunday Eucharist in both its universality and its diversity. The essence of the liturgy is the same everywhere, especially within a particular country; yet, each bishop has some freedom to "customize" the liturgy for his particular diocese. Sometimes the differences are fairly significant; other times they are very subtle.
       A case in point: on a recent weekend in Key West, I attended Sunday Mass at the local parish church. All was very familiar, until the priest began the Invitation to Communion ("This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper"). At this point, the assembly got down on their knees, and stayed there until the Communion ministers were in place for the Communion Procession. Although I had heard that some US dioceses had implemented this after the 2002 Roman Missal made it clear that a bishop could mandate this posture for his diocese, I hadn't personally experienced kneeling at this point in the liturgy since the 1970s. So I fumbled to get the kneeler down and did what everyone else in the assembly was doing: kneeling for the Invitation to Communion and the assembly's response.
       And that's the point: we must respect the fact that our universal liturgy has local adaptations. Even though our home diocese might do things differently, we are obliged to follow the customs of the diocese in which we are worshipping. We best express our universal faith when we suspend our personal preferences in favor of the unity of the assembly. Doing so reflects our notion of who we are as a Church and what our worship is all about: a sacrifice of self for the good of the community. 

The Sign of Peace

The Sign of Peace in the Roman Rite is in the Communion Rite, just after the Lord's Prayer and before the breaking of the bread. As it says in the General Instruction: "[After the Lord's Prayer, t]he Rite of Peace follows, by which the Church asks for peace and unity for herself and for the whole human family, and the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament.*" 
       So that's what it's about, but when it comes to providing a rubric on how to do it, there is no universal norm. All the General Instruction says is, "As for the sign of peace to be given, the manner is to be established by Conferences of Bishops in accordance with the culture and customs of the peoples. It is, however, appropriate that each person offer the sign of peace only to those who are nearest and in a sober manner.*"
       In the US, the conference of bishops has not promulgated anything formally on this. I do recall that, when the current Order of Mass was published in the late 1960s, our pastor said that for the Sign of Peace, we should shake hands with the person to our right, our left, in front of us, and behind us. I don't know if that was what his bishop told him, or if that came from another source.
       Nonetheless, with everything that has been said about the H1N1 virus, we all now know that the flu is readily transmitted from hand to hand. Therefore, many dioceses have been coming out with formal statements about how to convey the sign of peace.† We still don't have a directive from the US conference of bishops, so there is still wide latitude in terms of what is acceptable for the sign of peace. However, it wouldn't really be an effective sign of peace unless it is comfortable and meaningful to both parties in the exchange. 
       That's worth keeping in mind as we express to each other "our ecclesial communion and mutual charity" this cold and flu season.
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*GIRM, 82.
†I am currently traveling in the Boston Archdiocese, and I note that they have issued new directives on this, effective October 31, 2009 (to view those directives, click here).

The Sunday "obligation"

One of the precepts of the Catholic Church (i.e., rules that Catholics are to follow), is to attend Mass on Sunday. In most cases in this country, this is not a problem — there are Catholic Churches that are reasonably accessible to most Catholics, even if it means driving a little bit. 

       However, it is important to note that no precept of the Church binds a person if it involves a significant hardship or it would put the person or others at risk. A good example is a person who is ill, especially if they have an infectious disease. By attending Mass, they could infect dozens — if not hundreds — of other people. 

       With winter approaching and some time left in hurricane season, it is also important to note that one need not put oneself at risk. If the roads or sidewalks are slippery, the temperature is well below zero such that frostbite is a serious risk, or if power lines are down and it is just very risky to be traveling to church, there is no obligation to go.

       Nonetheless, one is still to "keep holy the Lord's day." If one is unable to go to church on Sunday, it is still expected that one will set aside some time in prayer and worship, preferably with a group of others. The scriptures of the day may be read, intercessions may be offered, and either formal prayers or spontaneous prayer should be said. 

Gestures of reverence in a Catholic Church

When entering a Catholic Church, it should be obvious where the tabernacle containing the reserved Blessed Sacrament is (look for a burning lamp). It is a good idea to look for that right away, because that will determine how one should behave in all parts of the church. 

When in the presence of the Blessed Sacrament 

Upon entering or leaving the place where the tabernacle is, one should genuflect toward the tabernacle. Genuflecting is done by touching the right knee to the floor briefly and then standing back up. The short prayer that is usually said silently when genuflecting is, "Jesus in the Blessed Sacrament, I adore you." 

       Also, when in the place where the tabernacle is, it is customary to be silent. The reason for this is that one of the secondary purposes for reserving the Blessed Sacrament is for the faithful to have the opportunity for prayer and adoration in proximity to the Real Presence. Many churches in Europe (especially in Italy) post large signs for the tourists to indicate that they are entering the Chapel of Reservation and they are to be quiet. 

Elsewhere in the worship space

Outside of the Chapel of Reservation, the most prominent feature in the worship space should be the altar — it should be in the center of the sanctuary. The liturgical norms of the Catholic Church specify that a profound bow (i.e., a deep bend at the waist) is the appropriate sign of reverence for the altar. A person must bow (1) when entering or leaving the sanctuary and (2) when passing in front of the altar. It is also customary to bow to the altar when entering and leaving one's pew at the beginning and end of the Mass. 

If the tabernacle is on or near the main altar

In some older churches, the tabernacle is on an altar behind the main altar or in a niche in the wall of the sanctuary. What's the appropriate reverence in this situation? The liturgical books specify that one is to genuflect when entering and leaving the pews, when entering or leaving the sanctuary, or crossing in front of the tabernacle.

       The exception is during the Mass: no one is to genuflect once Mass has begun, except for the presider who is to make three genuflections during the Liturgy of the Eucharist. Therefore, for most people, they need only genuflect when entering their pew before Mass and leaving their pew at the end of Mass. Not even the lectors who read the First or Second Reading — they are to bow to the altar as they enter and leave the sanctuary.

       Some may ask: isn't this disrespectful of the Blessed Sacrament? The answer is, "No, it is not." The reason it is not is because the celebration of the Eucharist is in progress, and if it weren't for the Eucharist (the Mass), we would have no Blessed Sacrament to begin with. The Church wants us to realize that our active celebration of the Eucharist should be the summit of our lives as Catholics, and the font from which all of our faith comes forth. Once the Eucharistic action is complete, then the Blessed Sacrament that remains is most definitely worthy of our adoration.

Why dipping the host is wrong

With the flu season upon us, I have noticed an increasing number of people in the Communion Procession who are wanting to dip the consecrated bread into the consecrated wine, rather than drinking from the cup. The Catholic Church has stated repeatedly that it is sacrilegious (and therefore not permitted) for a deacon or a lay person to do this. Why? After all, didn't we used to do this in the '70s?
       A brief liturgical history: Prior to some point in the 1970s, having lay people receive the Blood of Christ was all but outlawed, for fear of spilling the Precious Blood of Christ. Then, the Vatican loosened the rules on this, and many US bishops felt that it would be beneficial for all to receive both the Body and the Blood of Christ. At the time, Holy Communion was distributed by priests on the tongue in most locations. So, special "intinction sets" were made that were essentially an open ciborium with a small cup in the center. The priest would take a host, dip it in the cup, and place it on the communicant's tongue, saying "The Body and Blood of Christ." Meanwhile, an altar server would hold a paten under the communicant's chin in order to catch any drops or spills. (Further history: this practice of "intinction" grew out of an older practice at Masses with a large number of concelebrating priests. In order for all the priests to speedily receive Holy Communion, priests would dip their hosts into the chalice on the altar.)
       The next development was three-fold: lay people were permitted to distribute Holy Communion as "extraordinary ministers"*; people were permitted to receive the Body of Christ in the hand; and people were permitted to drink the Blood of Christ from a chalice or communion cup. The practice of the communion minister dipping the host and placing it on the tongue of the communicant more or less went away at that point.
       In recent years, however, it has resurfaced, except this time instead of the priest doing the dipping, the communicant themselves are doing the dipping. The exact reason for this is unclear, but it seems to be due in part to a fear of transmitting germs. But the General Instruction of the Roman Missal 2002 only permits intinction by priests, not by communicants, and other more recent Vatican documents make it clear that "self-intinction" is not permitted. 
       The theological value being upheld is that no one except a priest-celebrant is permitted to "take" Holy Communion: it is to be administered (offered by a minister) and received. Dipping a host is considered "taking" and not receiving.†
       A secondary concern is that there is an increase risk of spilling the Body or Blood of Christ if a drop of consecrated wine drips off the soaked host, or if the host itself disintegrates after being soaked with consecrated wine and falls to the floor.
       Another practical/pastoral concern is the rise of Celiac-Sprue disease. An increasing number of communicants have Celiac-Sprue, which means that they must not consume any gluten, which is present in wheat. In most cases, this means they can only receive Holy Communion by drinking of the Blood of Christ. A host dipped into a cup of consecrated wine will leave some amount of gluten dissolved in the consecrated wine, thus preventing someone who is gluten-intolerant from receiving Holy Communion at all.
       Thus, if one is concerned at all about transmitting or being contaminated with flu viruses, bacteria, germs, etc. through receiving the Blood of Christ, s/he should then not receive from the cup, rather than dipping their host into the cup.
       By the way, anyone interested in the Catholic Church's response to H1N1 or other influenza should check out the US bishops' web page on the subject, which can be found at www.usccb.org/liturgy/swineflu.shtml.
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*The ordinary ministers of Holy Communion are the ordained ministers of the Church: bishops, priests, and deacons.
†One dear parish leader often says, "Jesus said, 'Take and eat' and 'Take and drink'; he didn't say 'Take and dip!'"

Being "properly disposed" and divorce

The Church teaches that those who wish to receive Holy Communion must be "properly disposed." There are three explicit requirements and two implicit ones. The explicit requirements are:

1. The person must not be aware of having committed any serious sin.
2. The person must have fasted at least one hour prior to receiving Holy Communion.
3. The person must not have received Holy Communion more than once previously on the same day.

The implicit requirements are:

1. The person must be a Roman Catholic.
   
2. The person must have been a full, conscious, and active participant during the Mass at which they wish to receive Holy Communion.

So why is there often a lot of hoopla about divorced Catholics not being able to receive Holy Communion? There is some basis for this, but there is also a lot of misunderstanding about it.

       People who are living in a civil marriage that is not also a sacramental marriage run afoul of the first explicit requirement: they are deemed to be living in a state of serious sin, and that sin is unchastity — they are living in a (presumably) sexual union with someone who the Church doesn't recognize as their sacramentally-married spouse. 

       This commonly applies to divorced Catholics who remarried outside of the Church. Note that it also applies even to Catholics in their first marriage if their marriage did not take place in the Church. It does not apply, however, to divorced Catholics who have not remarried, and it does not apply to Catholics who have had prior marriages annulled and had their current marriage brought into the Church.

       The short-run solution to this is to sacramentally confess one's sinfulness prior to receiving Holy Communion. However, the long-run solution (which most confessors will encourage) is to bring one's marriage into the Church.

The Funeral Rites of the Catholic Church, part 8 (Suicide)

To wrap up this series on Catholic funerals, a word about suicide. 
       Obviously, the taking of a life is evil, whether it is of another person or of oneself. However, for an evil action to be a grave sin requires more than just that. According to The Catechism of the Catholic Church, "for a sin to be mortal, three conditions must be present: grave matter, full knowledge of the evil of the act, and full consent of the will." Only the person who commits an evil act can assess whether all three are present, and in suicide, that person is no longer able to make that assessment and seek reconciliation. Therefore, the Catechism offers this pastoral insight: "Grave psychological disturbances, anguish, or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide. We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives" [emphasis added].
       Thus, a person who committed suicide is not barred from receiving a Catholic funeral.

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Note: The widely respected theologian and author Rev. Ronald Rolheiser, OMI writes frequently about suicide, and his insights are worth examining on this subject. His latest writing on this subject is dated August 16, 2009 and can be found here. Other articles from past years can be found in his archive.

The Funeral Rites of the Catholic Church, part 7 (Rite of Committal)

The final movement of the Catholic funeral is the Rite of Committal. This takes place at the site of the final resting place of the deceased. The Committal has the following parts:

• Invitation. The presider invites all to pray for the deceased and the mourners.
  
• Scripture Verse. The presider reads a short sentence from the New Testament (there are four options in the Rite).
• Prayer over the Place of Committal. There are three options for this: (a) if the place of committal is to be blessed (such as a public cemetery plot); (b) if the place has been blessed already (such as a Catholic cemetery plot); or (3) if the body will be physically committed at a later time.
  
• Committal. The presider then says the Prayer of Committal (there are a number of options). Immediately following this, the remains are physically committed — the coffin is placed in the ground, the urn is placed in the columbarium, the capsule is placed in the ocean, etc. This is an important and very powerful step! The entire committal hinges on this moment. It firmly roots the entire Rite of Committal in the present: the deceased is now gone.*
• Intercessions. The prayers of intercession have two parts — a set for the deceased and a set for those who mourn. Both should be there for the Committal to have the power to heal.
• The Lord's Prayer. 
• Concluding Prayer. Again, there are a number of options that the presider may choose from to best fit the circumstances.
• Prayer over the People. The presider asks God to hear the cries of the mourners, then leads those gathered in the customary prayers for the dead ("Eternal rest grant unto him/her, O Lord..."), and blesses and dismisses those who have gathered. After dismissal, the people gathered may show some sign or gesture of leave-taking, such as throwing flowers or a handful of dirt on top of the coffin.
  

      So concludes the Catholic Funeral.
      To summarize: the Vigil is about the past (the deceased's life); the Funeral Mass is about the hope for the future (the resurrection of the dead); and the Committal is about the present (the deceased is gone and we are faced with loss). Taken together, they address the human and spiritual needs that we all have when faced with the loss of a loved one.

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*I can't overstate the importance of having the mourners watch as the coffin is lowered into the ground, or the remains committed to their spot and the spot sealed over. To be sure, it is gut-wrenching to witness it: I have assisted at two Committals involving young children, and the grief of the parents was almost unbearable. But it was a very holy moment when the winches and the wailing stopped, and all of those gathered joined in the Intercessions that followed. On the flip-side, it has been my experience, families who are unwilling to have the physical committal happen as a sacramental moment have something that is keeping them from addressing some unfinished business, either among themselves or between them and the deceased.True peace can only come about when we come face-to-face with reality, we allow ourselves to forgive and be forgiven, and we embrace the surety of the future resurrection.

The Funeral Rites of the Catholic Church, part 6 (Funeral Mass)

As mentioned in the previous post on the Introductory Rites of the Funeral Mass, there are many options for the prayers of the Funeral Mass. When it comes to the Liturgy of the Word, the same is true — there are many options. The presider (or family) may choose from seven Old Testament readings, ten Responsorial Psalms, nineteen passages from the New Testament letters, eleven Alleluia verses, and nineteen Gospels.* Thus, there is a rich treasure-trove of material from which the Bible can cast light on the life of the deceased.
       Sometimes, the great variety can be overwhelming for the surviving family members to deal with, especially if there is little time to prepare for the Mass. It is always an option for families in this circumstance to ask the presider to pick the most appropriate readings. Also, it is highly recommended that all Catholics plan ahead and choose the readings they would like to use at their own funerals, and make sure that these wishes are known to family members, the chosen funeral director, or the pastor.
       The Mass proceeds as usual, until after the Prayer After Communion. At this point the Rite permits a member or friend of the family to speak in remembrance of the deceased. Note that this should not duplicate the opportunity that was available in the Vigil for many people to tell their stories. It specifically allows for only one such remembrance. I like the way it is done in the Archdiocese of Milwaukee, where the policy is that this moment in the Funeral Mass should recall the deceased's life of faith — their birth, initiation in the Church, marriage, ordination, ministry, etc.
       Following the remembrance is the Final Commendation. In this part, the presider first invites all to pray for the deceased. After a time of silent prayer, the Song of Farewell is sung while the presider incenses the coffin. If nothing else is sung during the entire liturgy, this part should be sung.† The words are beautiful in expressing our hope for the soul of the deceased: "Saints of God, come to his/her aid! Hasten to meet him/her, angels of the Lord! ... May Christ, who called you, take you to himself; may angels lead you to the bosom of Abraham..."
       The priest then says the Prayer of Commendation, in which we commend the soul of the deceased into God's care, ask for forgiveness for his/her sins, and (in some versions of the Prayer) ask for comfort for "us who remain."
       Finally, the deacon concludes the liturgy with the words, "In peace let us take our brother/sister to his/her place of rest." A procession then forms, leading out of the church.

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*For children who died before Baptism, the Rite has two Old Testament readings, one Responsorial Psalm, two Alleluia verses, and three Gospels. 
†Dennis C. Smolarski, SJ has composed a simple version set to a familiar hymn tune which can be sung unaccompanied, if need be. It is routinely published in OCP missalettes.

The Funeral Rites of the Catholic Church, part 5 (Introductory Rites of the Funeral Mass)

The Funeral Mass is the central movement in the funeral rites of the Catholic Church. Just as the Mass is central during our lives, it is also central to the celebration of our hope following our death. 
       If the body is to be received into the church at the start of the Mass, then the Introductory Rites of the Mass are replaced with the reception of the body (see previous post). If the body has been previously received, then the Mass begins in the usual way with an Entrance Procession, Greeting, and Penitential Rite. In any case, the Entrance Procession has a different order than at most Masses. In a Funeral Mass, the procession is led by the cross and ministers (including the presider), then the coffin, and then the mourners. This is unlike the typical Mass, where the presider is the last one in the procession.
       The Introductory Rites then conclude with the Opening Prayer. There are numerous choices for the Opening Prayer, including those if the deceased is a bishop, someone who died suddenly, a young person, even an unbaptized infant. There are also a number of general Opening Prayers (ones that could apply to anyone). In general, a more specific prayer is favored over a general one because it personalizes the liturgy; however, it is important when selecting from any of the options in the Funeral Mass to select prayers and readings that are most appropriate for the deceased. No matter which prayer is selected, they all include the name of the deceased in the prayer.

The Funeral Rites of the Catholic Church, part 4 (the reception at the church)

At some point in the three-part funeral liturgy, the body is received at the church. This usually happens at the start of the Funeral Mass, but it will occur at the start of the Vigil if the Vigil is being held at the church.
       The reception of the body is rich with baptismal symbolism. Recall that, at the beginning of our life in the Church, we are baptized. At our baptism, we are called by name, washed with holy water, clothed in a white garment, and given a candle that was lit off the Easter Candle. Symbolically, we believe that baptism is our joining with Christ in his death and resurrection. 
       So this is how it plays out at the other end of life:

• The presider greets the body (and mourners) at the door of the church (presumably near the baptismal font)
• The presider takes water from the baptismal font, sprinkles it on the coffin, and says, "In the waters of baptism, [name] died with Christ and rose with him to new life. May s/he now share with him eternal glory."
• A white cloth called the pall is placed over the coffin. 
• The body is processed into the church while everyone sings, and is placed near the place where the lit Easter Candle stands.

Thus, we enter the church for the last time, in a manner reminiscent of the way we entered for the first time.

The Funeral Rites of the Catholic Church, part 3 (the Vigil for the Deceased)

Prior to the implementation of the current Order of Christian Funerals, it was very common for a gathered group of people to pray a rosary in the presence of the deceased on the night before the Funeral Mass. The concept of keeping vigil with the deceased was established, but the prayer took the form of a pious practice (albeit a good one) instead of the form of a liturgy. This was changed with the current rites.

       The purpose of the Vigil is distinctly about the life of the deceased. It's about the past, with a bit of a foretaste of the Funeral Mass with its expression of hope for the future. 

       The Vigil has the following parts:

INTRODUCTORY RITES

   Greeting

   Opening Song

   Invitation to Prayer & Opening Prayer

LITURGY OF THE WORD

  First Reading

  Responsorial Psalm

  Gospel

  Homily

PRAYER OF INTERCESSION

  Litany

  Lord's Prayer

  Concluding Prayer

(OPTIONAL: REMEMBRANCE OF THE DECEASED)

CONCLUDING RITE

  Blessing

  (Optional: song; silent prayer)

A couple of notes about this:

1. The instructions in the ritual book states, "Music is integral to any vigil... [W]ell-chosen music can touch the mourners and others present at levels of human need that words alone often fail to reach. Such music can enliven the faith of the community gathered to support the family and to affirm hope in the resurrection." Well said.
2. Note that there is no dismissal at the end of the Vigil. As mentioned in a previous post, the entire funeral liturgy, like the Triduum liturgy, is a single liturgy in three movements. There will be no dismissal until the very end, after the body is committed.
3. Note that the structure of the Vigil is essentially a Liturgy of the Word, just like we would do at Mass. With its form of prayer, song, and scripture, this makes it far more accessible to non-Catholic Christians than a rosary or other popular Catholic piety. 
4. Most importantly, note that this is the most appropriate place in the three-movement funeral liturgy to have people speak about the deceased and his or her life. This entire Vigil is all about that. So, even though the Remembrance of the Deceased is optional in the rite, it is important that the stories be told at this time. Just as it is important to read the scriptures as the story of our common Christian life, it is likewise important to tell the story of this particular Christian life.

The presider for the Vigil may be a member of the clergy (deacon, priest, or bishop) or a lay person. If a lay person presides, a few parts will be handled differently. A lay presider should be trained in the rite and have permission to preach (permission is handled differently from diocese to diocese). 

       The Vigil may take place in the home of the deceased, in a funeral home, in a chapel of rest, or even in the church. If it is celebrated in church, the Vigil begins with the reception of the body at the door of the church (sprinkling with holy water, placing of the pall, and procession to the place of vigil). More about the reception in a future post.

       The Vigil may take place any time after death until some time before the scheduled start of the Funeral Mass. In scheduling the Vigil and the Mass, there should be ample time between the end of the Vigil and the beginning of the Mass so that the Liturgy of the Word will not seem repetitious.

The Funeral Rites of the Catholic Church, part 2 (cremation)

Over my decade or so of pastoral ministry, I have found that there is nothing more misunderstood than the Catholic Church's teaching on cremation. While it is true that the Church did not approve of cremation for a long time, since the fall of 1997, this is no longer the case. Cremation is now recognized as a legitimate way of preparing a body for its Final Committal. But notice two things about that statement:

1. It's only for the Committal that the body should be cremated. The Church still prefers that the body be present for the Vigil and funeral Mass. We prefer that cremation take place after the funeral Mass so that the body that participated in the Eucharist be present one last time for a Eucharist for her/his soul. Fortunately, the funeral industry has responded by allowing the rental of caskets for the Vigil and Mass, allowing it to be returned when the body is cremated.
2. The remains must still be committed! Placing the remains on the mantle or in a bookcase is not considered proper, just as storing a body of a deceased loved one in your freezer is not considered proper. The Church teaches that the remains of the dead must be reverently and respectfully committed to a proper burial place. This can be in the ground, in a columbarium, or entombed at sea. The important parts of this teaching are that the remains are (a) kept together (no scattering!) and (b) committed in a place that is set aside for that purpose.

As a pastoral matter, however, the Church recognizes that cremation after the funeral Mass is not always possible either due to time required to gather the family or the time required to perform the cremation. Therefore, although there is a clear preference for the body to be present for the funeral Mass, there is an option in the Order of Christian Funerals for the funeral Mass to take place with the cremated remains present. Special procedures and prayers are used in this case.

The Funeral Rites of the Catholic Church, part 1 (introduction & overview)

Introduction

Sen. Ted Kennedy's Funeral Mass was recently televised, and it calls to mind some important points about perhaps our most public rites, the Catholic funeral. The Catholic funeral differs in many distinct ways from the way secular society memorializes someone who has died. In many ways, it is countercultural, just like all of our sacraments. It calls us to imagine something that is beyond our imagining (life after death), and it recognizes our vulnerability, and indeed celebrates it. What better time to "get" the meaning of our belief in the Resurrection than to fully celebrate the Catholic funeral of a loved one!

       Like all of our rites, however, how well they convey the mystery is dependent upon how well and how completely they are done. Over the course of the next few posts, I will offer a description of various parts of the Catholic funeral rites, in the hopes that Catholics will be motivated to sit down with their pastor and develop a plan for their own funeral that is faithful to the Church's liturgy.

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Overview

 

The funeral rites of the Catholic Church are contained in the Order of Christians Funerals, which dates back to 1985. There are three movements in a Catholic funeral:

1. The Vigil — a service of scriptures, prayers, and personal reflections in the presence of the body or remains of the deceases, intended to occur the night before the Funeral Mass.
2. The Funeral Mass — a solemn Mass in the presence of the body or remains.
3. The Committal — final prayers held when the body or remains are placed in their final resting place.

Note that this parallels how we celebrate Christ's death and resurrection in three movements each year at the end of Holy Week. This is not a coincidence — we believe that, like Christ, we will die and all rise again. 
       Also note that the body or cremated remains are required for all of these rites. Without a body or remains, we may celebrate a Memorial Mass for the Dead and this may be rather beautiful, but it will lack the full sacramental power of the three-part funeral.

The Arrangement of the Sunday Readings

"Christ's word gathers the people of God as one 
and increases and sustains them. This applies above all 
to the Liturgy of the Word in the celebration of the Mass."

- from the Introduction to the Lectionary

Prior to Vatican II, the two readings that were heard on Sundays followed an annual cycle. As part of the renewal of the liturgy, the Council decided that "The treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God's word." Thus, we went to three readings at each Sunday liturgy, and a three-year rotation of readings. During "Year A," we hear predominantly from the Gospel of Matthew; during "Year B," we hear predominantly from Mark; and during "Year C," we hear predominantly Luke. The Gospel of John is largely used during the festive seasons (Advent, Christmas, Lent, and Easter), plus several Sundays during August in Year B (because Mark's gospel is relatively short). Note that we are currently in Year B, which is why we heard a lot of John's Gospel in recent weeks.
        Perhaps the more interesting part is how the First and Second Readings and Responsorial Psalm are chosen. During Ordinary Time (which is over half of the liturgical year), the First Reading has been chosen to correspond to the Gospel passage. Thus, to get an insight into the significance of the Gospel on any Ordinary Sunday, read it together with the First Reading.
        The Responsorial Psalm is intended to foster meditation on the Word of God and is chosen as a response to the First Reading. Since the First Reading is harmonized with the Gospel, the Responsorial Psalm is thus also related to the Gospel in some way.
        The Second Reading during Ordinary Sundays is a series of sequential readings from the letters of Paul and James and the letter to the Hebrews.
        During the festive seasons, all of the readings are selected so that they bring out the particular character of the season. 

       For further information, go to http://catholic-resources.org/Lectionary/.

The Eucharistic Prayer — What is it that we are praying for?

The Eucharistic Prayer is that long prayer that the priest says after the bread, wine, and gifts for the Church and poor are brought to the altar. For many, this prayer is so familiar that we may have lost track of what it is that we are praying for. Here is a brief review of the main parts of the Eucharistic Prayer: 

• Preface — after an opening dialog between priest and assembly (“The Lord be with you...”), the prayer praises God and offers the Church’s thanks for God’s saving work. 
• Holy, Holy, Holy — after the Preface we sing a biblical song* about the holiness of God.
• Naming the works of God — the priest continues singing God's praises in the first part of the Eucharistic Prayer.
  
• Epiclesis over bread and wine — an epiclesis is an invocation of the Holy Spirit to come upon someone or something. There is an epiclesis in every Sacrament. In the Eucharist, it happens twice. The first one comes at this point, before the consecration. The priest calls on the Holy Spirit to come upon the bread and wine so that they become Christ’s Body and Blood.  
• Consecration — next, the priest recites the account of the Last Supper. The technical term for this part of the prayer is "the Institution Narrative" because it retells the biblical narrative of Christ instituting the Eucharist.
• Memorial Acclamation — after consecrating the bread and wine, the priest invites us to proclaim the central mystery of our faith, which is how the death and resurrection of Jesus has provided for our salvation.
  
• Anamnesis — after the Memorial Acclamation, the priest recalls the mystery of Christ’s passion, saving death, resurrection, and ascension. The name of this part of the prayer may seem odd, but if you think of the word amnesia meaning the loss of memory, then its opposite would be anamnesia, meaning to retain memory.
• Offertory — then, the memorial sacrifice of Jesus’ Body and Blood is offered to the Father. That's right: technically speaking, the offertory comes after the Consecration! We recognize the great gift of Christ's Body and Blood and we offer it back to the Father because there can be no greater gift that we can give to the One who made us and holds our lives in loving hands.
• Epiclesis over the assembly — the priest’s second invocation of the Holy Spirit is upon the assembly, so that we may be united in faith and love and be the one Body of Christ at work in the world. 
• Intercessions — toward the end of the prayer, we offer prayers for the whole Church of God, living and dead, and ask that we be united with them in one communion of love, service, and praise.
• Doxology — the celebrant then sings a song of glory and praise to God ("Through him, with him, in him…"). Again, the name for this may seem odd, but ask any Protestant and they can tell you what a doxology is! Literally, the word means "words of worship."
  
• Great Amen — the prayer concludes with a hearty “Amen” sung by everyone in the assembly as we make the prayers of the priest our own by this acclamation of faith.

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*A significant portion of the Eucharistic Prayer — as well as most of the prayers of the Mass — are based on biblical texts. For an annotated version of the Order of Mass, download http://www.usccb.org/romanmissal/WhiteBookAnnotated.pdf.

Singing the Mass, part 3 — Communion Procession

One of the more awkward times to be singing at Mass is in the Communion Procession. One can open the book and begin singing, but when it comes time to join the procession in the aisle, one has to generally put the book away — and (usually) stop singing — because we need both hands to receive the Body and Blood of Christ. Ceasing to sing would not seem desirable, however. As we noted in previous posts, by singing we are raising our voices in communion, and that would be an important thing to do as we are processing to receive Holy Communion!
       The answer to that dilemma is relatively easy, but one that the average person in the pews can't do much about. The answer is to use Communion Songs that have an easy-to-sing and easy-to-learn refrain. After hearing the refrain couple times, the assembly can continue singing the refrains, while a cantor or the choir can interject the verses. Music from the Taizé community — such as the song "Eat this Bread" — is good in this regard. Another possibility is for each parish to have a limited repertoire of Communion Songs, so that most parishioners can (over time) learn to sing them from memory.

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*In fact, that is exactly what the Roman Missal has in mind by designating a simple "Communion Antiphon" for Sundays and the major feasts.

Singing the Mass, part 2 — Liturgy of the Word

During the Liturgy of the Word on Sundays, solemnities, and feasts of the Lord there are actually five selections from Sacred Scripture: First Reading, Responsorial (Psalm), Second Reading, Gospel Acclamation verse, and Gospel.* For each day, all five are contained in the Lectionary, the liturgical book that contains the biblical texts for the Liturgy of the Word. The First Reading, Second Reading, and Gospel are normally spoken; the Responsorial and Gospel Acclamation are to be sung, and as with all singing at the Mass, the intention is that the assembly participates in singing them. The reason for this is to give evidence to the full, conscious, and active participation of the assembly. As mentioned in the previous post, the Mass is intended to be sung! It doesn't take full, conscious, and active participation to mumble some words by rote, but it thoroughly engages the mind and the body to tune up one's voice to sing in communion with others, even if it is only a brief acclamation.

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*On other days, there is no Second Reading.

Singing the Mass, part 1

Catholics in this country seem reluctant to sing in public. About the only time many of us raise our voices in song is to sing "Happy Birthday" on occasion. Yet, the liturgy of the Catholic Church is meant to be sung, most especially the Mass. The most important parts to sing are the dialogs between the presider and assembly ("The Lord be with you" etc.), the Responsorial Psalm, and the parts that are clearly acclamations, such as the Alleluia, the Holy, Holy, Holy, the Memorial Acclamation, and the Great Amen.
       It is especially moving to hear the presider-assembly dialogs chanted simply. The beauty of chant is that everyone is on the same pitch (as opposed to singing in harmony). We are not only raising our voices, but we are doing it in a way that emphasizes our unity — we're chanting the same words, at the same pace, on the same pitch! To do that, our voices must be in communion with one another. In doing so, we are praying in faith, hope, and love that it is not just our voices that are in communion, but our entire selves.

Keeping the end in mind, part 3

One liturgical practice of the ancient Christian Church was linked to the Dismissal. That part was the taking of food to those who couldn't be at the liturgical assembly. Over the years, this became a practice of taking the Body and Blood of Christ to those who could not be there.
       In recent years, a small number parishes have revived this practice, although there aren't any instructions in the Rite about doing this. The way it usually works in those parishes is that pyxes are filled at the altar following the Communion Procession. After the period of silence (or Hymn of Praise), the Prayer After Communion, and announcements (if any), the deacon invites the Extraordinary Ministers of Holy Communion who visit the sick and shut-ins to come forward. He then hands them their pyxes. They stay in or near the sanctuary for the Final Blessing and Dismissal. They join the procession out and then proceed on to their ministry.
       What a beautiful thing this is for the community to see! If we really believe that we are sent to take Christ — or better yet, to be Christ — in the world, then seeing seeing three or four Communion Ministers with pyxes around their necks going out to literally do this can really drive home the point.

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I am very interested in hearing from people at parishes where this is done. In particular:

• how do you do this dismissal — like I described above, or some other way?
• how often do you do it — every Sunday Mass? one Mass each Sunday? etc.
  
• what fruit has it brought to bear in your parish?

Please post your experience as a comment to this post, or send a private e-mail to me at deacon.smith@gmail.com.
       Also, if anyone is aware of instruction or guidance from any bishop or diocese on a Dismissal of Extraordinary Ministers, please send that along, as well.

Keeping the end in mind, part 2

In the last post, I stated that the purpose of our gathering together is to receive what we need in order to be sent out again. This leads to the next question: sent out to do what? In the Catholic world, there is no simple answer to that question.

       Outside the Catholic Church, it may be simple, depending on one's congregation. Some Christian congregations act as if their primary mission is adding members to their congregations and promoting individual salvation through the promise that personal morality would be rewarded in the next life. The theologian Martin Marty called these "Private Protestants." Other non-Catholic congregations preach that the way to God is through the transformation of society. Marty called these "Public Protestants."* The Catholic Church doesn't say that it's either/or; rather, it's both/and. Both are biblical (with basis in the Old Testament and the New); both are well-ensconced in Catholic Tradition.

       We are sent out to live good and holy lives in and of themselves, and we are sent out to work, hope, and pray for a more just world. One need only look again at the two new forms of the Dismissal to realize that (see the previous post); one need only read Pope Benedict's latest encyclical to realize that.† There are times in everyone's life when one needs to take personal action to repent of evil ways and turn toward the good. There are also times in everyone's life when one needs to defend a just cause or to stand up in opposition to an unjust system. We are sent forth to do both.

       Hopefully, our gathering, hearing the proclamation of the Word, praying, and communing every Sunday help us discern what is most needed for us this week.

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* See The Big Sort: Why the Clustering of Like-minded America is Tearing Us Apart by Bill Bishop for an analysis of this and how it is currently playing out in US society.

† See Caritas in Veritate and associated resources at http://www.usccb.org/jphd/caritasinveritate/index.shtml. 

Keeping the end in mind, part 1

When I was in the corporate world, we had a saying that helped focus us on projects: "Keep the end in mind." As a consultant who managed a workgroup, I would frequently remind the team what it was that we promised to deliver to the client, and that would do more than anything else to get us to deliver what the client needed on time and within the agreed-upon budget.

       If we apply that to the Mass, then we would keep the Dismissal in mind from the minute we left our homes until the presider says, "The Lord be with you" for the last time. 

       And what happens in the Dismissal? Very simply, after receiving God's blessing through the words of the priest, we are dismissed through the words of the deacon. It doesn't take very long, but it is crucially important. It is so important that the Mass is named for the dismissal rite. The words in Latin that the deacon uses to dismiss the assembly are, "Ite, missa est"; the word Mass is derived from the word missa. 

       And what does "Ite, missa est" mean? Probably the best translation is, "Go, you are sent." So, it is a missioning of sorts (notice that Latin word missa again!). We are sent out from our sacred assembly to carry on the mission of Jesus. That is what we should be keeping in mind beginning with our gathering, through the Penitential Rite, the Gloria, the Opening Prayer, the Liturgy of the Word, the Liturgy of the Eucharist, and, yes, even the announcements. We have gathered so that we can receive what we need in order to be sent out again.

       The dismissal words in the current translation of the Roman Missal (again, see the missa?) probably don't do justice to what we are really trying to do in the Dismissal at Mass. "The Mass is ended, go in peace" really doesn't convey that sense of being sent on mission very effectively. "Go in peace to love and serve the Lord" is a little better, but only if our eyes are open to the fact that the Lord Jesus can be seen in the people around us (especially those most in need of our attention), and that the Lord God can be seen in the wonders of creation, of which we are the stewards.

       In recent years, Pope Benedict XVI has commented publicly in the need for Catholics to understand more fully what the Dismissal is all about. In order to help with that, he believes new words are necessary to make the purpose of the Dismissal clearer. So, he has instructed the Roman congregation that is responsible for liturgical rites to add two new options for the deacon to use in the Dismissal. They are:

          Go and announce the Gospel of the Lord.

and

          Go in peace, glorifying the Lord by your life.*

       When the new Order of Mass is implemented in the US, these two options will appear in the official texts, to which we say, "Thanks be to God!"

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*Readers who have attended a Spanish Mass in the US may have heard the Spanish equivalent of this, as it has appeared for years as an option in the official Mass text for Mexico.

Getting started

I've been a student of Catholic liturgy since I was about 9 years old, when I received a Maryknoll Missal as a Christmas present from my parents. I was intrigued then — and still am — about the words we use, the gestures, and the theological and ecclesiastical manifestations in all that we do liturgically as Catholics. 
       In this blog, I hope to convey information in a balanced and accessible manner to Catholics in the United States. Along the way, I hope to learn from the readers what unanswered questions are out there in the minds of Catholics as to why we do what we do, and what it means. Please write to me with those questions and I promise to do my best to answer all of them.
       Whenever speaking on the liturgy, I often get asked, "Are you a 'traditional' Catholic or a 'progressive' Catholic?" I prefer to avoid those labels (and to some extent, my views probably defy those labels). Rather, I'd like to answer that question by telling you about my two patron saints. They are St. Peter and Blessed John XXIII.

• I chose Peter as my Confirmation name because I admired that, although he didn’t always get it right, he never despaired of Jesus’ love and mercy. The Catholic Church is built upon people like that. 
• I chose Blessed John XXIII as my patron for ordination because of the great openness and revitalization he brought to the Church, and the Catholic Church is also built upon people like that.

       And so I ask their guidance and intercession as I embark on this effort.