Doctrinal Congregation's Note on "Light of the World"

VATICAN CITY, DEC. 21, 2010 (Zenit.org).- Here is the note released today by the Congregation for the Doctrine of the Faith "On the Trivialization of Sexuality: Regarding Certain Interpretations of 'Light of the World.'"


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Following the publication of the interview-book Light of the World by Benedict XVI, a number of erroneous interpretations have emerged which have caused confusion concerning the position of the Catholic Church regarding certain questions of sexual morality. The thought of the Pope has been repeatedly manipulated for ends and interests which are entirely foreign to the meaning of his words -- a meaning which is evident to anyone who reads the entire chapters in which human sexuality is treated. The intention of the Holy Father is clear: To rediscover the beauty of the divine gift of human sexuality and, in this way, to avoid the cheapening of sexuality which is common today.

Some interpretations have presented the words of the Pope as a contradiction of the traditional moral teaching of the Church. This hypothesis has been welcomed by some as a positive change and lamented by others as a cause of concern as if his statements represented a break with the doctrine concerning contraception and with the Church's stance in the fight against AIDS. In reality, the words of the Pope -- which specifically concern a gravely disordered type of human behaviour, namely prostitution (cf. "Light of the World," pp. 117-119) -- do not signify a change in Catholic moral teaching or in the pastoral practice of the Church.

As is clear from an attentive reading of the pages in question, the Holy Father was talking neither about conjugal morality nor about the moral norm concerning contraception. This norm belongs to the tradition of the Church and was summarized succinctly by Pope Paul VI in paragraph 14 of his encyclical letter "Humanae Vitae," when he wrote that "also to be excluded is any action which either before, at the moment of, or after sexual intercourse, is specifically intended to prevent procreation -- whether as an end or as a means." The idea that anyone could deduce from the words of Benedict XVI that it is somehow legitimate, in certain situations, to use condoms to avoid an unwanted pregnancy is completely arbitrary and is in no way justified either by his words or in his thought. On this issue the Pope proposes instead and also calls the pastors of the Church to propose more often and more effectively (cf. "Light of the World," p. 147) -- humanly and ethically acceptable ways of behaving which respect the inseparable connection between the unitive and procreative meaning of every conjugal act, through the possible use of natural family planning in view of responsible procreation.

On the pages in question, the Holy Father refers to the completely different case of prostitution, a type of behaviour which Christian morality has always considered gravely immoral (cf. Vatican II, Pastoral Constitution "Gaudium et spes," No. 27; Catechism of the Catholic Church, No. 2355). The response of the entire Christian tradition and indeed not only of the Christian tradition to the practice of prostitution can be summed up in the words of St. Paul: "Flee from fornication" (1 Cor 6:18). The practice of prostitution should be shunned, and it is the duty of the agencies of the Church, of civil society and of the State to do all they can to liberate those involved from this practice.

In this regard, it must be noted that the situation created by the spread of AIDS in many areas of the world has made the problem of prostitution even more serious. Those who know themselves to be infected with HIV and who therefore run the risk of infecting others, apart from committing a sin against the sixth commandment are also committing a sin against the fifth commandment because they are consciously putting the lives of others at risk through behaviour which has repercussions on public health. In this situation, the Holy Father clearly affirms that the provision of condoms does not constitute "the real or moral solution" to the problem of AIDS and also that "the sheer fixation on the condom implies a banalization of sexuality" in that it refuses to address the mistaken human behaviour which is the root cause of the spread of the virus. In this context, however, it cannot be denied that anyone who uses a condom in order to diminish the risk posed to another person is intending to reduce the evil connected with his or her immoral activity. In this sense the Holy Father points out that the use of a condom "with the intention of reducing the risk of infection, can be a first step in a movement towards a different way, a more human way, of living sexuality." This affirmation is clearly compatible with the Holy Father's previous statement that this is "not really the way to deal with the evil of HIV infection."

Some commentators have interpreted the words of Benedict XVI according to the so-called theory of the "lesser evil." This theory is, however, susceptible to proportionalistic misinterpretation (cf. John Paul II, Encyclical Letter "Veritatis splendor," No. 75-77). An action which is objectively evil, even if a lesser evil, can never be licitly willed. The Holy Father did not say as some people have claimed that prostitution with the use of a condom can be chosen as a lesser evil. The Church teaches that prostitution is immoral and should be shunned. However, those involved in prostitution who are HIV positive and who seek to diminish the risk of contagion by the use of a condom may be taking the first step in respecting the life of another even if the evil of prostitution remains in all its gravity. This understanding is in full conformity with the moral theological tradition of the Church.

In conclusion, in the battle against AIDS, the Catholic faithful and the agencies of the Catholic Church should be close to those affected, should care for the sick and should encourage all people to live abstinence before and fidelity within marriage. In this regard it is also important to condemn any behaviour which cheapens sexuality because, as the Pope says, such behaviour is the reason why so many people no longer see in sexuality an expression of their love: "This is why the fight against the banalization of sexuality is also part of the struggle to ensure that sexuality is treated as a positive value and to enable it to have a positive effect on the whole of man's being" ("Light of the World," p. 119).

Wednesday Liturgy: Spanish Translations for U.S.

[Note from Chipi: Though the article below talks about a particular applicability of another language for liturgical use in the U.S., it might be useful for us to know the principles put forward, namely the need for the bishops -- through the help of their episcopal conference -- to study the matter first and then to forward all documentation to Rome for final approval.]


ROME, DEC. 21, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


Q: Are there official Spanish translations of the prayers and readings of Mass that should be used in the United States? Or can I use the version of the country from which the majority of my parishioners come (in my case, Mexico)? Also, I am not able to "roll my r's," and the word derramada is in the words of consecration. Does this affect the validity of the sacrament? -- J.L., Minneapolis, Minnesota

A: As far as I have been able to ascertain, at the moment there is no definitive Spanish missal prescribed for use in the United States. It would appear that it is the intention of the U.S. bishops to eventually promulgate a Spanish version for the United States, but this is still several years away.

Since most Spanish speakers in the United States are of Mexican extraction, the U.S. bishops are awaiting the definitive approval of the Mexican bishops' translation of the third Latin edition of the Roman Missal. This conference is still a couple of years from completion of the new translation which will then require the definitive approval from the Holy See.

When this work is finished, the American bishops will have to examine the Mexican version in order to make the necessary adaptations for use in the United States. Such adaptations would probably include those already approved for the new English translation and would also provide Spanish versions of Masses celebrated only in the U.S., such as Thanksgiving Day and memorials for saints such as Elizabeth Ann Seton. Some celebrations will also have a different liturgical category; for example, Our Lady of Guadalupe is a solemnity in Mexico but a feast in the United States.

When this "American Spanish Missal" is complete it will return to Rome for final approval and then, in all probability, will be the only Spanish-language version permitted for use in the United States. This process will probably take about three to five years.

Some other Spanish-speaking conferences, such as the Colombian, have already received approval from the Holy See and have published a new missal. The Colombian missal has been substantially adopted by the bishops' conferences of some neighboring countries that have fewer resources for undertaking this complex task on their own. The bishops of these countries have, however, made some linguistic choices which differ from those of the Mexican bishops.

For example, while all the conferences have opted to change the liturgical greetings of "you" plural from the vosotros form used only in Spain to ustedes used throughout Latin America, the Colombians have opted to keep this grammatical form in the consecration narrative, conserving the terms: tomad, comed, bebed. The Mexican bishops have preferred to adapt to the current language of the people with the forms: tomen, comen and beben.

Both options have good reasons behind them. The older grammatical form is more technically precise and leaves no doubt that the expression "Take this all (todos) of you and eat it" addresses those present. The modern spoken-language version has no ambiguities for native speakers, but it is a less precise grammatical form that could hypothetically refer to a generic "all" that is not limited to those present and could even be extended to all humanity.

In the meantime, it makes sense to use the current Mexican missal for Mass in Spanish although the use of missals currently approved by other bishops' conferences is not excluded. At the same time, the celebrant must defer to the liturgical calendar approved for the United States and to all other questions of particular law such as the prescribed moments for kneeling.

Apart from the missal, some proper Spanish rituals have been issued by the U.S. bishops. The bishops' website offers information on a Spanish version of the rites for Holy Communion outside of Mass and of Marriage; guidelines for 15th-birthday blessings; and some other celebrations.

Finally, an "r" is an "r" even if not rolled. It does not affect the validity of the consecration.

I well remember my own struggles with the Spanish "r," linguistic torment for many English speakers, from when I first studied Spanish in 1980. I finally managed it by trying to imitate the sound of a Harley-Davidson, a practice advisedly carried out in solitude and behind closed doors.

Wednesday Liturgy: Follow-up: Requiem Masses on Sundays of Advent

ROME, DEC. 21, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


An Ohio reader commented: "On Dec. 7, you wrote an article about requiem Masses on Sundays of Advent. In the context of the precedence of the Sundays of Advent over other celebrations, you stated, 'Only solemnities which are also holy days of obligation are higher on the liturgical table than these Sundays. Thus, the solemnity of the Immaculate Conception in Spain and Italy takes precedence over the Sunday of Advent.' The Table of Liturgical Days lists Sundays of Advent above solemnities of the Lord and the Blessed Virgin, without saying anything about holy days of obligation. In the U.S., we transfer the celebration of the Immaculate Conception to Dec. 9 when Dec. 8 falls on a Sunday. Please comment."

Our correspondent is correct regarding the universal table of liturgical days. I based my comments on a table issued by the Diocese of Rome, which distributes the days in another manner according to what kinds of celebrations are possible.

In this table, holy days of obligation are rated higher than Sundays of Advent. This is probably because, in Italy, the remaining holy days of obligation, such as the Epiphany, All Saints' and the Assumption, happily coincide with national civil bank holidays. Thus the practice has developed that the feast is never transferred even when it coincides with a Sunday of Advent.

Effectively, this situation might not prevail in other countries such as the United States, and the feasts are transferred according to the principles of the universal calendar. In the United States, bishops also frequently dispense the faithful from the obligation of assisting at Mass when these feasts are celebrated on a Monday.

In other countries, exceptions are sometimes made when the date of a feast is deeply imbedded in national culture. For example, this year the feast of Our Lady of Guadalupe coincided with the Third Sunday of Advent. Although it is neither a civil holiday nor a holy day of obligation in Mexico, it was celebrated on the Sunday. This is in virtue of a particular dispensation from the Holy See for the occasion. This dispensation is neither permanent nor automatic and must be requested, and granted, each time that the coincidence arises.

Finally, I pray for a blessed and holy Christmas to all our readers.

The Spirit of the Liturgy: Beauty and the Liturgical Rite

By Father Mauro Gagliardi


ROME, DEC. 13, 2010 (Zenit.org).- In the introduction to the first volume of his monumental "Herrlichkeit" (The Glory of the Lord), in which he developed a systematic theology centered on the transcendentalism of the beautiful, Hans Urs von Balthasar writes:

"Beauty is the last thing which the thinking intellect dares to approach, since only it dances as an uncontained splendor around the double constellation of the true and the good and their inseparable relation to one another. Beauty is the disinterested one, without which the ancient world refused to understand itself, a word that both imperceptibly and yet unmistakably has bid farewell to our new world, a world of interests, leaving it to its own avarice and sadness.

"No more loved or fostered by religion, beauty is lifted from its face as a mask, and its absence exposes features on that face, which threaten to become incomprehensible to man. We no longer dare to believe in beauty and we make of it a mere appearance in order the more easily to dispose of it.

"Our situation today shows that beauty demands for itself at least as much courage and decision as do truth and goodness, and she will not allow herself to be separated and banned from her two sisters without taking them along with herself in an act of mysterious vengeance" (H.U. von Balthasar, "The Glory of the Lord: A Theological Aesthetics," Volume 1, "Seeing the Form," T&T Clark, Edinburgh 1982, p. 18).

These are words of condemnation by a very modern theologian of that utilitarian spirit typical of modernity, which is unable to appreciate the value of beautiful things that aren't at the same time useful.

How can the utilitarian spirit understand the value of minute details -- such as the work of painters to decorate the vaults of innumerable churches? Those paintings, which are not readily seen from the nave, are considered useless.

Or, how can the work of mosaic masters who spent days in placing tiles in non-visible places of the Medieval cathedrals, be justified? If the human eye will never see the painting or the mosaic, what was the purpose of so much work? Does not the beautiful in this case imply the waste of time and energies?

And again, what is the purpose of the beauty of vestments and sacred vessels, if the poor man dies of hunger or does not have what it takes to cover his nakedness? Does that beauty not subtract from the resources to care for the needy?

Radiation of God

Yet beauty is useful. It is useful precisely when it is gratuitous, when it does not seek an immediate use, when it is the radiation of God.

Benedict XVI states: "This relationship between creed and worship is evidenced in a particular way by the rich theological and liturgical category of beauty. Like the rest of Christian Revelation, the liturgy is inherently linked to beauty: it is 'veritatis splendor.' The liturgy is a radiant expression of the paschal mystery, in which Christ draws us to himself and calls us to communion. [...]

"The beauty of the liturgy is part of this mystery; it is a sublime expression of God's glory and, in a certain sense, a glimpse of heaven on earth. [...] Beauty, then, is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation. These considerations should make us realize the care which is needed, if the liturgical action is to reflect its innate splendor" ("Sacramentum Caritatis," No. 35).

Whoever does not know how to appreciate the gratuitous value of beauty and, in particular, of liturgical beauty, will not be able to adequately fulfill the act of divine worship. Von Balthasar continues: "Whoever, at its mention, wrinkles his lips in a smile, judging it the exotic plaything of a bourgeois past, of him one can be sure that -- secretly or openly -- he is no longer capable of praying and, before long, not even of loving."

The beauty of the rite, when it is such, corresponds to the sanctifying action itself of the sacred liturgy, which is the work of God and of man, celebration that gives glory to the Creator and Redeemer and sanctifies the redeemed creature. In keeping with man's composite nature, the beauty of the rite must always be physical and spiritual, investment in the visible and the invisible. Otherwise, one falls either into aestheticism that wishes to satisfy taste, or into pragmatism that exceeds the forms in the utopian quest for an "intuitive" contact with the divine. At bottom, in both cases one falls from spirituality to emotiveness.

The risk today is less that of aestheticism, and much more that of informal pragmatism. At present we are in need not so much of simplifying and pruning, but of rediscovering the decorum and majesty of divine worship. The sacred liturgy of the Church will attract those of our time not by wearing more of the everyday gray and anonymous clothing, of which he is already very accustomed, but by putting on the royal mantle of true beauty. The liturgy of today needs ever new and young clothing, which will make it perceived as a window open to heaven, as point of contact with the One and Triune God, to whose adoration it is ordered, through the mediation of Jesus Christ, High and Eternal Priest.

[Translation by ZENIT]

Wednesday Liturgy: Singing at the Elevation

ROME, DEC. 14, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


Q: Our priest used to sing a verse from "Come Let Us Adore Him" during the elevation of the consecrated host. Most of the congregation would sing along with him and it was beautiful. Then someone threatened him that they were going to report this to the bishop, so now he has stopped singing this. Is there any reason why a priest could not sing during the elevation and thus bring the message to the congregation more fully? -- T.V., Canada

A: While the priest's zeal in promoting faith in the Real Presence is appreciable, I cannot agree with this particular mode of doing so as it goes against sound liturgical principles. It may also be true that the priest stopped acting this way not so much out of fear of the bishop but rather that some parishioner convinced him of his error. I am sure that a priest who shows such veneration for the Real Presence would also desire to show equal respect for liturgical law.

The overarching principle to be applied in this respect is that of the General Instruction of the Roman Missal, No. 24: "Nevertheless, the priest must remember that he is the servant of the Sacred Liturgy and that he himself is not permitted, on his own initiative, to add, to remove, or to change anything in the celebration of Mass."

The motive behind this principle are well articulated in the instruction Redemptionis Sacramentum:

"[11.] The Mystery of the Eucharist 'is too great for anyone to permit himself to treat it according to his own whim, so that its sacredness and its universal ordering would be obscured.' On the contrary, anyone who acts thus by giving free reign to his own inclinations, even if he is a Priest, injures the substantial unity of the Roman Rite, which ought to be vigorously preserved, and becomes responsible for actions that are in no way consistent with the hunger and thirst for the living God that is experienced by the people today. Nor do such actions serve authentic pastoral care or proper liturgical renewal; instead, they deprive Christ's faithful of their patrimony and their heritage. For arbitrary actions are not conducive to true renewal, but are detrimental to the right of Christ's faithful to a liturgical celebration that is an expression of the Church's life in accordance with her tradition and discipline. In the end, they introduce elements of distortion and disharmony into the very celebration of the Eucharist, which is oriented in its own lofty way and by its very nature to signifying and wondrously bringing about the communion of divine life and the unity of the People of God. The result is uncertainty in matters of doctrine, perplexity and scandal on the part of the People of God, and, almost as a necessary consequence, vigorous opposition, all of which greatly confuse and sadden many of Christ's faithful in this age of ours when Christian life is often particularly difficult on account of the inroads of 'secularization' as well.

"[12.] On the contrary, it is the right of all of Christ's faithful that the Liturgy, and in particular the celebration of Holy Mass, should truly be as the Church wishes, according to her stipulations as prescribed in the liturgical books and in the other laws and norms. Likewise, the Catholic people have the right that the Sacrifice of the Holy Mass should be celebrated for them in an integral manner, according to the entire doctrine of the Church's Magisterium. Finally, it is the Catholic community's right that the celebration of the Most Holy Eucharist should be carried out for it in such a manner that it truly stands out as a sacrament of unity, to the exclusion of all blemishes and actions that might engender divisions and factions in the Church."

And with specific mention of the Eucharistic Prayer: "[53.] While the Priest proclaims the Eucharistic Prayer 'there should be no other prayers or singing, and the organ or other musical instruments should be silent' except for the people's acclamations that have been duly approved ."

From another standpoint I think that introducing the phrase "Come let us adore him!" in fact unwittingly reduces the scope of the Eucharistic mystery. By concentrating only on the Real Presence, this expression leaves out the full reality of the Mass as a memorial making present the entire salvific mystery that is, in a way, the latest moment in salvation history. In fact, this reality is better expressed by the usual acclamations after the consecration which ties the Eucharistic mystery of faith to the Passion, Resurrection and Second Coming.

I certainly have no objections to a priest singing in order to underline the importance of this moment of the celebration, but this can be done without any undue additions. First of all, the rubrics already allow him to sing the entire consecration itself. It is also highly recommendable that he also intones the "Mystery of Faith" so that the faithful can also sing the memorial acclamation.

Wednesday Liturgy: Follow-up: The Profane at Mass

ROME, DEC. 14, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


Somewhat related to the question of dramas during Mass (see Nov. 30) is that of particular folk traditions. An Ohio reader asked: "Our parish had its 25th annual polka Mass. The band consists of trumpet, saxophone, trombone, accordion and vocalist. They play 'Roll Out the Barrel' and other polka tunes to which the words of the liturgical hymns are substituted. I believe this to be sacrilegious "

We have written before about the so-called polka Masses on April 20 and May 4, 2004, and maintain the same position.

This inquiry leads me to note one aspect of Catholic tradition with respect to the music used in church. This characteristic could be called the "rejection of the profane" and means that the Church is wary of accepting any music that the faithful easily associate with non-religious music.

This is not a novelty. Pope St. Gregory the Great (540-604) forbade the deacons from singing lyrical psalms and limited them to the simple tones of the Gospel. He said, "The cantor serving the altar irritates God with his customs even when he fascinates the people with his melodies." An 11th-century monk thundered against the fad of early attempts at polyphony and solo singing: "What compunction, what tears are born from these tropes when someone elevates the voice like a buffalo while in church. Monks have not entered this solitude to stand before God inflating the neck so as to sing melodies, rhythm arias, agitate their hands and jump from one foot to the other."

The birth of polyphony, at the same time deeply Christian, was not without dangers. Some composers used popular songs as musical themes for the composition of Masses which then took the name of the song. This is why there is a Mass called "bacciami amica mia" (kiss me, my dear). The Council of Trent attempted to contrast such tendencies in its 22nd session by decreeing: "That form of Music must be removed from churches in which anything impure or lascivious is mixed in, either from the sound of the organ, or through song so that the house of God may truly be called a house of prayer."

It must be recognized that some musical forms are inherently profane either because they are tied up with irreligious or immoral contexts or simply intimately associated with the secular sphere. So long as the music invokes the non-religious original, then "baptizing" the lyrics is simply insufficient.

On the other hand, sacred and profane with respect to music often depends on time and circumstances rather than any inherent quality of the music itself. Certain secular tunes can with time lose their exclusively profane context and eventually be used as religious hymns. The lyrics to the popular Christmas carol "What Child Is This," composed in 1865, are much better known than those to the original Tudor love-song "Greensleeves." The so-called Ave Maria of Schubert was originally a German translation of Sir Walter Scott's "Lady of the Lake." It was only later adapted by other composers to the full text of the Hail Mary.

Thus, while some flexibility may be allowed, the church is not the place to introduce experimental music which may grind on the sensibility. The primary function of liturgical music is to assist divine worship and to be a prayer itself. The forms of music should contribute to this goal.

Article: Marriage Tribulations: New Report Finds Worrying Trends

By Father John Flynn, L.C.


ROME, DEC. 12, 2010 (Zenit.org).- A report just published found that the middle class is experiencing increased levels of divorce and unmarried mothers, and that marriage problems are not limited to people with lower levels of education and income.

The 2010 edition of The State of Our Unions, "When Marriage Disappears: The Retreat from Marriage in Middle America," was released on Monday. It is a joint effort by the National Marriage Project at the University of Virginia and the Center for Marriage and Families at the Institute for American Values.

The report found that only among the highly educated and affluent is marriage stable and, in fact, it appears to be getting even stronger.

They defined Middle Americans as those with a high-school but not a college degree. This group makes up 58% of the adult population. College educated adults constitute 30% of the adult population. The remaining 12% are those who did not complete their high school education.

Among the changes highlighted in the report were the following.

- In the early 1980s, only 2% of babies born to highly educated mothers were born outside of marriage, compared to 13% of babies born to moderately educated mothers and 33% of babies born to mothers who were the least educated. By the late 2000s, 6% of babies born to highly educated mothers were born outside of marriage. The other two groups saw a sharp increase, to 44% in the moderately educated group and 54% for the least-educated mothers.

- The percentage of moderately educated working-age adults who were in first marriages fell from 73% in the 1970s to 45% in the 2000s. This compares to a 17-point drop among highly educated adults and a 28-point drop among the least-educated adults over this same time period. What is particularly striking, the report noted, is that moderately and highly educated Americans were both just as likely to be married in the 1970s; now, when it comes to their odds of being in an intact marriage, Middle Americans are more likely to resemble the least educated.

- Moderately educated Americans are increasingly likely to choose living together instead of marriage. From 1988 to the late 2000s, the percentage of women aged 25-44 who had ever cohabited rose 29 points for moderately educated Americans -- slightly higher than the 24-point increase for the least educated. Over the same period, cohabitation grew 15 percentage points among the highly educated. When it comes to cohabitation, then, Middle America again looks more like downscale than upscale America.

- Increases in divorce and nonmarital childbearing in poor and middle-class communities across America mean that more and more children in these communities are not living in homes with their own two biological or adoptive parents, especially in comparison to children from more affluent and educated homes.

Culture changes

According to the report three cultural developments have played a key role in weakening marriage in Middle America. The first is a change from being socially conservative on marriage related issues to being more permissive.

The second is that these Americans are more likely to be engaged in behaviors that endanger their future marriage prospects. This includes practices such as a greater number of sexual partners and a higher degree of marital infidelity.

The third cultural development is that moderately educated Americans are markedly less likely than are highly educated Americans to embrace the traditional values of delayed gratification, a focus on education, and temperance.

The report goes on to examine some other cultural changes, such as a decline in religious practice and the increased desire for a "soul mate" that sets the bar higher for marriage than before. Summing up the effect of these transformations they conclude: "A related problem with this newer model is that it disconnects the normative links among sex, parenthood, and marriage."

Why should we be concerned about these changes in marriage, the report asked. "Marriage is not merely a private arrangement between two persons," they replied. "It is a core social institution, one that helps to ensure the economic, social, and emotional welfare of countless children, women, and men in this nation," according to the authors.

The retreat from marriage in the moderately educated Middle America means that the lives of mothers become harder and it separates fathers from their families. The report added that is also will result in problems for children, with a greater number dropping out of high school and losing their way in society.

If marriage becomes something that only to be aspired to by those already at the top of the socio-economic scale then there will be a growing social and cultural divide, the report adverted. "Marriage is in danger of becoming a luxury good attainable only to those with the material and cultural means to grab hold of it," they stated.

"It threatens the American experiment in democracy and should be of concern to every civic and social leader in our nation," they admonished.

Protecting the common good

Religious leaders are also very concerned over what is happening to marriage. On Monday an open letter was released, entitled "The Protection of Marriage: A Shared Commitment." A press release from the United States Conference of Catholic Bishops (USCCB) explained that leaders from Anglican, Baptist, Catholic, Evangelical, Jewish, Lutheran, Mormon, Orthodox, Pentecostal and Sikh communities in the United States affirmed the importance of preserving marriage's unique meaning.

"The broad consensus reflected in this letter-across great religious divides-is clear: The law of marriage is not about imposing the religion of anyone, but about protecting the common good of everyone," said Archbishop Timothy Dolan of New York.

"Marriage is an institution fundamental to the well-being of all of society, not just religious communities," the letter affirms.

The letter is just the latest installment in a series of moves by the USCCB to defend marriage. Strengthening marriage is the top of five goals set by the bishops as pastoral priorities for the coming year.

One of the ways they are doing this is through the Web site Marriage: Unique for a Reason. (http://www.usccb.org/marriageuniqueforareason/) The site provides resources for the education of Catholics on why marriage is unique and why it should be promoted and protected as the union of one man and one woman. At the moment the first of five planned videos is available, with a second due to be online by the end of 2010. The videos are complemented by viewer's guides and resource booklets.

Society's conscience

Pope Benedict XVI has also repeatedly expressed his distress over the breakdown of family and married life. "[T]the Church sees with concern the growing endeavor to eliminate the Christian concept of marriage and family from society's conscience," he said on Sept 13, when he received the new German ambassador to the Holy See.

In the following weeks the pope repeated his insistence that family and marriage should be defended in addresses to new ambassadors from Costa Rica, Eucador, Colombia and El Salvador.

Then, on Dec. 2, came his strongest statement, in his speech receiving the new ambassador from Hungary.

"Europe will no longer be Europe if this basic cell of the social construction disappears or is substantially transformed," he declared referring to marriage.

Marriage is under erosion due to greater possibilities of divorce, cohabitation prior to marriage and the introduction of new types of union that have "no foundation in the history of the culture and of the law in Europe," he told the ambassador. Words that apply not only to Europe, but to many other parts of the world.

Wednesday Liturgy: Requiem Masses on Sundays of Advent

ROME, DEC. 7, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


Q: With the coming of Advent, if I am correct, on Sundays even a funeral Mass is prohibited. Therefore, can a priest from outside come and celebrate an anniversary requiem Mass on a Sunday, say, at 11 a.m.? -- F.J., Puduchcheri, India

A: Effectively, the Sundays of Advent, like those of Lent and Easter, are among the highest level celebrations in the liturgical table of precedence. For this reason, practically no other Mass may be celebrated on these days, including ritual and funeral Masses.

The General Instruction of the Roman Missal (GIRM), No. 380, says: "Among the Masses for the Dead, the Funeral Mass holds first place. It may be celebrated on any day except for Solemnities that are holy days of obligation, Holy Thursday, the Easter Triduum, and the Sundays of Advent, ent, and Easter, with due regard also for all the other requirements of the norm of the law."

Only solemnities which are also holy days of obligation are higher on the liturgical table than these Sundays. Thus, the solemnity of the Immaculate Conception in Spain and Italy takes precedence over the Sunday of Advent.

That the ritual Masses are forbidden does not necessarily preclude the celebration of some rites. A rite that is usually inserted into a specific part of the Mass, such as an ordination or a religious profession, may be held on a Sunday of Advent, but the prayers of the Mass and the violet or rose color of the vestments all correspond to the Sunday.

Since the funeral Mass has unique characteristics in several parts of the celebration, it cannot be so easily accommodated into a festive liturgy. If it is impossible to delay a funeral until the following Monday, then the Funeral Liturgy Outside of Mass should be used on the Sunday itself (See the Order of Christian Funerals, No. 178).

If this is the case for a funeral, then it is much more so for an anniversary Mass. Indeed, anniversary requiem Masses are much lower down the liturgical table of precedence and, apart from the cases already mentioned in GIRM 380, may not be celebrated on the following days: solemnities, All Souls' Day, Ash Wednesday, Holy Week, Easter Octave, all other Sundays and feasts.

In conclusion, it is not possible for a priest to come and celebrate this anniversary requiem Mass on a Sunday of Advent.

He may come and celebrate a Mass whose intention is the repose of the soul of a particular person. He may mention this intention in commentaries, the homily and the prayer of the faithful. The prayers and readings, however, must be of the day.

For very serious motives, exceptions can be made to these rules. For example, after the earthquake at L'Aquila, Italy, last year the Pope permitted a funeral Mass for all the victims together on Good Friday, a day in which the Church does not celebrate the Eucharist.

Wednesday Liturgy: Follow-up: Eastern-Rite Children and Holy Communion

ROME, DEC. 7, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


Related to the question regarding Eastern-rite children receiving Communion (Nov. 23), a question on file addressed the situation of those unable to receive.

The reader wrote: "Twice I have heard a priest preach a homily in which he chides the congregation for joining the Communion procession (the moment at which everyone lines up to receive Communion) if their intent is not to receive Communion. He says it is not acceptable to approach with one's arms crossed over one's chest, seeking only a blessing, for a blessing is given to everyone present at the end of Mass. He also says it is not acceptable for children to be in the line if they are under the age at which they may receive; if they must come for practical reasons, their parents have the responsibility to make it evident that their children are not there to receive. He says that joining procession for any reason other than to receive Communion detracts from the sacred nature of the procession, causes confusion for the minister, and often creates a need to have a clarification conversation, which should never happen at the moment when Communion is being distributed.

"I was always taught that, on the contrary, it is a beautiful thing to approach in the Communion line even if you cannot receive, for it is a moment during which you may receive a special blessing. I also was taught that children are welcome and encouraged to approach, even if they are too young to receive Communion, again because of the special blessing they can receive. Could you please provide some clarification? Thank you."

We wrote on several occasions as to whether it is appropriate to impart blessings at the moment of communion (May 10 and 24, 2005; March 24 and April 21, 2009). As we observed, the situation is confused with contrary indications being given even by bishops. We also pointed out that the Holy See seems to be tending toward a negative view of the practice but has yet to publish a definitive decision.

Whether or not a blessing is imparted, I personally would not agree with the priest that young children should not accompany their parents in the line to receive Communion.

I say this, first of all, because this is not a solemn or structured procession but simply an ordered approach to the altar in which ideally the faithful randomly leave their pews and go to the nearest point of administration of the sacrament.

In places where the communion rail is still in use there is really no procession as such. In many large parishes the sacrament is administrated from several places resulting in sundry simultaneous processions.

The second reason why I believe that they should not be discouraged is because I think that, for children, the example of seeing their mother and father reverently receiving Communion is probably a more efficacious catechesis than many academic lessons.

In order to avoid confusion with respect to children who are close to the age for first Communion, the priest is correct in saying that it is incumbent upon parents to make it evident that their children are not going to receive.

Article: Love and the law: true love demands justice

FATHER RAYMOND J. DE SOUZA

What does the law have to do with love? Are they not antithetical?

To follow the law is to be under a burden, to be compelled, to be constrained. To love, on the other hand, is to embrace the capacity to choose, to be creative, to be liberated.

In his recent book, Light of the World, Pope Benedict considers that way of thinking as having wrought catastrophic damage in the life of the Church. The opposition of love to law, as if the former required an abandonment of the latter, is an error widespread in society too, with similarly deleterious consequences. The context for the Holy Father's comments was the sexual abuse scandals.

"The archbishop of Dublin told me … that ecclesiastical penal law functioned until the late 1950s; admittedly, it was not perfect – there is much to criticize about it – but nevertheless it was applied," Benedict said. "After the mid-'60s, however, it was simply not applied any more. The prevailing mentality was that the Church must not be a Church of laws but, rather, a Church of love; she must not punish. Thus the awareness that punishment can be an act of love ceased to exist. This led to an odd darkening of the mind, even in very good people."

Even those with a rudimentary knowledge of canon law were aware that severe penalties existed for clergy who were guilty of sexual misconduct of all sorts. Yet the punitive sanctions of the law were not applied. It is true that today there are stricter laws and more severe punishments, but what has principally changed is that the Church's law in such cases is being more vigourously enforced.

This is not about sexual abuse alone. The Church's disciplinary muscles had become greatly atrophied from decades of neglect. Benedict knows this better than most. In the 1980s when he began a rather modest program of correction and discipline regarding dissident theologians, there was strong criticism in the wider culture and howls of outrage in the Church. The caricature of Joseph Ratzinger – God's Rottweiler, the Panzer Kardinal, the enforcer of the faith – arose precisely from his attempts to re-establish doctrinal discipline after a period of widespread confusion.

The reform of the Church, throughout history and today, always requires a reassertion of discipline. For that reason at the conclusion of the Year for Priests last June, the Holy Father spoke about the "rod" of discipline: "The Church too must use the shepherd's rod, the rod with which he protects the faith against those who falsify it, against currents which lead the flock astray. The use of the rod can actually be a service of love. Today we can see that it has nothing to do with love when conduct unworthy of the priestly life is tolerated. Nor does it have to do with love if heresy is allowed to spread and the faith twisted and chipped away."

The scandals shone a harsh light on the absence of that discipline, the laying aside of the rod. Yet the Holy Father's comments are not limited only to the gross crime of sexual abuse – the rod too is needed to protect the Church from abuse in the liturgy, malformation in the seminary, corruption in administration, failures in education, lax preparation for the sacraments, especially marriage.

In examining my own conscience, I certainly find sins in this regard, as would nearly all bishops and priests. So we need to discover again that the law is not the enemy of love.

In examining my own conscience, I certainly find sins in this regard, as would nearly all bishops and priests. So we need to discover again that the law is not the enemy of love. Jesus Himself told us that He came not to abolish, but to fulfill the law. The law is not enough; we need love. Love goes beyond justice; it does not replace it. True love demands justice too.

"Today we have to learn all over again that love for the sinner and love for the person who has been harmed are correctly balanced if I punish the sinner in the form that is possible and appropriate," Benedict explains. "In this respect there was in the past a change of mentality, in which the law and the need for punishment were obscured. Ultimately this also narrowed the concept of love, which in fact is not just being nice or courteous, but is found in the truth. And another component of truth is that I must punish the one who has sinned against real love."

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ACKNOWLEDGEMENT

Father Raymond J. de Souza, "Pope Benedict – love and the law." Catholic Register (Canada) December 2, 2010.

Reprinted with permission of Fr. de Souza.

THE AUTHOR

Father Raymond J. de Souza is chaplain to Newman House, the Roman Catholic mission at Queen's University, Kingston, Ontario. Father de Souza's web site is here. Father de Souza is on the advisory board of the Catholic Education Resource Center.

Copyright © 2010 Father Raymond J. de Souza

Wednesday Liturgy: A Christmas Play After the Homily

ROME, NOV. 30, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


Q: Our parish has a Christmas play during Mass after the homily but before the prayer of the faithful. Is this allowed? My priest tried to find the answer this year but had difficulty. But I think I found the answer in the Lectionary of the Mass for Children No. 52 which says that plays should not happen during Mass. I know that this happens at a lot of parishes in America so an answer would be great! -- G.G., Pasadena, California

A: First of all, not finding an express prohibition in liturgical documents does not mean that something can be done. Many, if not most, liturgical abuses are not named because nobody can possibly foresee all that the human imagination can conjure. Specific reprobation on certain abuses arrives only after they have come to the attention of ecclesiastical authority.

Usually it is sufficient to recur to general principles in order to know if something is allowed. For example, there is the elemental principle that no priest may add or remove anything from the liturgy on his own initiative. Another principle applicable to our case is found in the instruction Redemptionis Sacramentum, No. 75:

"On account of the theological significance inherent in a particular rite and the Eucharistic Celebration, the liturgical books sometimes prescribe or permit the celebration of Holy Mass to be joined with another rite, especially one of those pertaining to the Sacraments. The Church does not permit such a conjoining in other cases, however, especially when it is a question of trivial matters."

If there are severe restrictions on joining the Mass to other rites, including officially approved rites, the exclusion of non-liturgical elements such as Nativity plays would certainly be included.

Our correspondent's use of the Introduction to the Children's Lectionary has a certain validity in view of the fact that since the norms for children's liturgies allow for extensive adaptations, the fact that something is forbidden for this kind of celebration means "a fortiori" that it is not allowed in regular Masses.

It must be recognized though that the Introduction to the Children's Lectionary is not a universal document. It was produced by the U.S. bishops' conference and, I believe, has yet to reach its definitive form. It is interesting that the Italian bishops' conference also included a ban on dramas, slide shows and the like during Masses with children in its own directory.

Perhaps a more useful universal source would be the Directory for Children's Masses issued by the Holy See in November 1973. The adaptations refer to Masses where the vast majority of participants are children ages 6 to 9. These norms do not apply to assemblies of older children.

I will offer selections of what I believe are relevant texts. The full document may be found at a Web site called www.catholicliturgy.com.

"Chapter III, Part 1. Offices and Ministries in the Celebration

"22. The principles of active and conscious participation are in a sense even more significant for Masses celebrated with children. Every effort should therefore be made to increase this participation and to make it more intense. For this reason as many children as possible should have special parts in the celebration: for example, preparing the place and the altar (see no. 29), acting as cantor (see no. 24), singing in a choir, playing musical instruments (see no. 32), proclaiming the readings (see nos. 24 and 47), responding during the homily (see no. 48), reciting the intentions of the general intercessions, bringing the gifts to the altar, and performing similar activities in accord with the usage of various peoples (see no. 34).

"To encourage participation, it will sometimes be helpful to have several additions, for example, the insertion of motives for giving thanks before the priest begins the dialogue of the preface.

"In all this, it should be kept in mind that external activities will be fruitless and even harmful if they do not serve the internal participation of the children. Thus religious silence has its importance even in Masses with children (see no. 37). The children should not be allowed to forget that all the forms of participation reach their high point in eucharistic communion, when the body and blood of Christ are received as spiritual nourishment.

"23. It is the responsibility of the priest who celebrates with children to make the celebration festive, familial, and meditative. Even more than in Masses with adults, the priest is the one to create this kind of attitude, which depends on his personal preparation and his manner of acting and speaking with others.

"24. Since the Eucharist is always the action of the entire ecclesial community, the participation of at least some adults is desirable. These should be present not as monitors but as participants, praying with the children and helping them to the extent necessary

"Even in Masses with children attention is to be paid to the diversity of ministries so that the Mass may stand out clearly as the celebration of the community. For example, readers and cantors, whether children or adults, should be employed. In this way a variety of voices will keep the children from becoming bored.

"Chapter III, Part 5. Gestures

"33. In view of the nature of the liturgy as an activity of the entire person and in view of the psychology of children, participation by means of gestures and posture should be strongly encouraged in Masses with children, with due regard for age and local customs. Much depends not only on the actions of the priest, [29] but also on the manner in which the children conduct themselves as a community ....

"34. Among the actions that are considered under this heading, processions and other activities that involve physical participation deserve special mention.

"The children's entering in procession with the priest can serve to help them to experience a sense of the communion that is thus being created. The participation of at least some children in the procession with the Book of the Gospels makes clear the presence of Christ announcing the word to his people. The procession of children with the chalice and the gifts expresses more clearly the value and meaning of the preparation of the gifts. The communion procession, if properly arranged, helps greatly to develop the children's devotion.

"Chapter III, Part 6. Visual Elements

"35. The liturgy of the Mass contains many visual elements and these should be given great prominence with children. This is especially true of the particular visual elements in the course of the liturgical year, for example, the veneration of the cross, the Easter candle, the lights on the feast of the Presentation of the Lord, and the variety of colors and liturgical appointments.

"In addition to the visual elements that belong to the celebration and to the place of celebration, it is appropriate to introduce other elements that will permit children to perceive visually the wonderful works of God in creation and redemption and thus support their prayer. The liturgy should never appear as something dry and merely intellectual.

"36. For the same reason, the use of art work prepared by the children themselves may be useful, for example, as illustrations of a homily, as visual expressions of the intentions of the general intercessions, or as inspirations to reflection.

"45. In the biblical texts "God is speaking to his people ... and Christ is present to the faithful through his own word." Paraphrases of Scripture should therefore be avoided. On the other hand, the use of translations that may already exist for the catechesis of children and that are accepted by the competent authority is recommended.

"46. Verses of psalms, carefully selected in accord with the understanding of children, or singing in the form of psalmody or the Alleluia with a simple verse should be sung between the readings. The children should always have a part in this singing, but sometimes a reflective silence may be substituted for the singing .

"47. All the elements that will help to explain the readings should be given great consideration so that the children may make the biblical readings their own and may come more and more to appreciate the value of God's word.

"Among such elements are the introductory comments that may precede the readings and that by explaining the context or by introducing the text itself help the children to listen better and more fruitfully. The interpretation and explanation of the readings from the Scriptures in the Mass on a saint's day may include an account of the saint's life, not only in the homily but even before the readings in the form of an introduction.

"When the text of the readings lends itself to this, it may be helpful to have the children read it with parts distributed among them, as is provided for the reading of the Lord's passion during Holy Week."

In spite of the flexibility allowed for children's celebrations it is significant that there is no opening at all for extra-liturgical dramatizations during Mass. It follows therefore that there is even less support for such an initiative during regular Christmas Masses.

This does not mean that there is no space for such plays in the church. It is almost always better to hold such events in the parish hall, but if this is not possible they could be held in the church building before or after Mass.

Wednesday Liturgy: Follow-up: When 2 Deacons Are Present

ROME, NOV. 30, 2010 (Zenit.org).- Answered by Legionary of Christ Father Edward McNamara, professor of liturgy at the Regina Apostolorum university.


There was a question on file related to our Nov. 16 column on the service of deacons:

"We have a large suburban parish with six weekend Masses. Every fourth Sunday is 'deacons preach' weekend, an event which we permanent deacons look forward to with eagerness and no small amount of joy.

"When we had three deacons each of us would preach at two Masses. This worked very well for us. Recently, however, the bishop transferred one of our deacons to another parish. That left two of us to cover six Masses. The question has arisen as to the mechanics of one deacon serving at three Masses. It is our understanding that we should not serve as Mass deacon at more than two celebrations in a single weekend.

"The solution we have come up with is for us to serve as Mass deacon for two Masses and to be the preacher only at one other Mass. Now the question. When not serving as Mass deacon, is it proper for us to proclaim the Gospel in addition to preaching? Or should the celebrant be the one to proclaim the Gospel? It seems to be an odd reversal of roles. One priest -- an associate -- insists on doing it this way. My brother deacon says that the rubrics are clear: The deacon, if present, should proclaim the Gospel.

"If the deacon is not Mass deacon but is preaching only, is he 'present' in the sense the GIRM [General Instruction of the Roman Missal] intended?"

Although this question addresses a particular situation, I would say the following.

I am supposing that the general rule that nobody may receive Communion more than twice in one day applies also to deacons.

On that basis, there would be some difficulty with a deacon serving three Masses on a single day. It is true that it would not be obligatory to communicate at the third Mass, but it would be strange to carry out all of the diaconal ministries and not receive Communion.

However, there is no reason why he could not serve at one Saturday evening Mass and two Sunday Masses, or the reverse. The fact that the same liturgy is followed on Saturday and Sunday has no bearing on the norm that allows no more than two communions in any one day.

Thus, I believe that our reader's supposition that the deacon can serve no more than two Masses over the weekend does not hold up.

At the same time, I would say that it would not generally be in conformity with the norms for a deacon to read the Gospel or preach if he were not actively ministering at Mass. GIRM, No. 66, says: "The Homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. In particular cases and for a just cause, the homily may even be given by a Bishop or a priest who is present at the celebration but cannot concelebrate ."

Therefore, while GIRM allows for an exceptional case in which a non-concelebrating bishop or priest may preach at Mass, no such exception is envisioned for a deacon.