Below is an excellent lecture on the history, characteristics, qualities, and purpose of Gregorian Chant. I too have a love for Gregorian Chant and I sing it as part of a men’s Latin Schola in my parish for the 7:30 AM Sunday Mass, which is Novus Ordo, but is more solemn and traditional. I view it as a step to help our parish move towards traditional Catholicism — or just Catholicism. However, although my love for chant continues to grow, I am rather ignorant of its true riches.
Years ago I wrote a post about my searching for the true Church. I was heading towards the Catholic Church and I knew it. And I did enter the Church later that year. I “came home” as so many converts from Protestantism say. That was a little over six years ago. I do not regret my decision. In fact, I am so glad I became Catholic, and then that my wife and kids entered the Church.
But all is not well in the Church today. It never has been, I realize that, but it seems far, far worse now than in recent centuries. Personally this is a struggle. I know it is for many Catholics as well. My the struggle is not about whether I feel I made the right decision. I am convinced I did, by the grace of God. I applaud (and pray for) any becoming-Catholic person standing on the threshold today, perhaps in RCIA, who is hanging in there and not being deterred by the actions of evil men. For me, however, the struggle has to do more with how I raise my kids, how I and my family become more Catholic, how we move closer to God, and if we end up in Heaven.
I now look back on that post and I realize it was written two months before Jorge Bergoglio became Pope Francis. Since that time a lot has happened. A lot of water has flowed down the Tiber, a river I “crossed” later that same year. And then this year a couple of faithful Austrian Catholics threw pagan idols into that same Italian river, idols that they removed, no less, from a Catholic church, idols used in honor of demons and that had been worshiped by both pagans and Catholics together in a ceremony in the Vatican gardens at the feet of the Pope who gave his approval, on video, for the whole world to see. I don’t really know what’s going on, but this seems crazy–truly crazy, like antichrist crazy. (Pray, pray, pray for the Pope)
Sometimes I feel like one of the disciples on the Sea of Galilee in the midst of the storm and wondering why Jesus is asleep.
Thus far I have not talked to my kids about these, and many other, dark things in the Church. I only say a few things about them to my wife. In light of it all she has asked if I want to remain Catholic. Honestly, more than ever. This is one of the most exciting times to be Catholic. There is a war for the faith that is evident, palpable, and existential. It’s hard to be lukewarm in times like these, and that’s good.
Over that last couple of years my eyes have slowly opened. I have learned about Fatima and related prophecies, I have witnessed (from afar of course) scandals both theological and moral perpetrated by many close to the Holy Father, I have heard the Pope say a number of highly questionable statements, and the list goes on and on. But there’s so much more. Back in the 1980’s Saint John Paul II (the great?) let a buddhist idol be placed on a Catholic altar in Assisi during an “ecumenical” prayer meeting with leaders of other religions. Earlier the Mass given to us by God was changed by men in the 1970’s into something less than excellent, and with it churches were destroyed with altar rails thrown into alleys, altars crushed and replaced by tables, and the glorious music of the Church replaced with crap, utter crap. And there’s so, so much more to complain about. The list is nearly endless. It’s been going on for decades at least. And it’s clear all this could only come about by the hand of Satan, the willful folly of prideful churchmen, and the eager acceptance of a laity awash in the worldly currents of a modernist, consumerist, distracted, self centered society. (Some have blamed the so-called boomers, and there’s some truth to that, but they are not all to blame.)
This has been an interesting couple of years of eye-opening discoveries for me.
In the meantime I have also discovered something of traditional Catholicism. I have gone to several Extraordinary Form masses. I have a TLM missal (1962), and a couple of much older French versions as well. I have ready many articles and some books on the topic, and been studying it a bit. I have also dug a bit into traditional Catholic practices. Over and over I am struck by what has been abandoned and lost, and by what an enormous amount of knowledge I don’t have. A vastly beautiful religion has been largely gutted with barely a shell left. We are left with an anemic Mass and recourse to whatever we can summon from within ourselves of faith and piety. Modern Catholicism is nearly identical with modern Evangelical Protestantism — a faith of feelings and personal truth. I gather most Catholics today are also mostly ignorant of what has been lost. And most don’t seem to care.
But I must confess that for how much I would love the simplicity of merely raising the flag of Catholic traditionalism, I think the answer is more than that. More than traditionalism, it’s orthodoxy. I believe that ideas have consequences, and that beliefs come before action. Or, perhaps better, actions arise from belief. Traditionalism is fine, but we must be very cautious not to be caught up in the aesthetics, even for all their beauty. We must first go back to the fundamental truths, to orthodox truths. Our actions, whether they look traditional, or a mix of traditional and new, or sometime else, will follow. We must find a way back to the profound truth of Tradition without falling into the ideology of traditionalism. Perhaps it will look like the traditional Church of past generations. I would love that. There is so much that was lost or forgotten that is worth bringing back. But we must make sure we aren’t just larping in the garb of a non-modernist cultural past. Whatever we end up with must first and foremost be based upon, be run through like leaven in dough, with the Truth of Christ and His One, Holy, Catholic, and Apostolic Church.
And this brings me to the struggle I have today, and one of the reasons I long for the Church of the past. For all its faults (because every age has it faults), the Church of Tradition, of the past, was at its best a kind of totalizing culture. Catholics were trained in all aspects of the faith. Kids were taught the catechism, traditional prayers, Latin, and so much more. Catholic schools were actually Catholic. Religious vocations were a real option. Boys were altar servers and learned the Mass, and even wondered if they might become priests someday. (I believe that boys who learn the Mass become better fathers. Perhaps not necessarily, but I think it’s a good theory.) But I don’t want to romanticize the past. I actually know very little of the past, and certainly almost none of Catholic cultural past. But I can’t help but long for it.
As a new Catholic (it’s only been six years) and as a parent I need a Catholic culture. My family needs a truly Catholic, truly orthodox, saturated, rich, and encouraging culture so that our faith can grow and we can become more conformed to Christ. I want to know how to be Catholic. The examples available to me are not great. Social media doesn’t cut it. Cradle Catholics have no idea what it’s like for a Protestant to enter the Church. They have no idea what it’s like to know nothing of Catholic prayers, practices, and the million little things that Catholics take for granted. It’s like there’s a complete lack of understanding that there anything called “culture” in the minds of most Catholics. RICA courses often range between the pathetic and the heretical (the one I attended was some of both). And, on top of that, the modern Catholic culture is so anemic compared to what it could and should be that in many ways it’s nearly an embarrassment, or should be, to those few Catholics who still go to Mass and don’t see anything wrong with it. It’s the heresy of formlessness, as one author so eloquently put it. So many Catholics who seem all too happy in the midst such great losses, are utterly nonplussed by converts who stare aghast at the crumbled ruins. They sometimes blame the converts themselves for an imagined and caricatured fervency held-over from the ex-Protestant’s former faith. Rather, the truth is more mundane and spiritually dark than that. A great, bland blindness has settled on the Church like radiation fallout over the past few decades. Nearly everything is affected and infected. The reasons for this are legion. But I’m ranting. (And I’m saying nothing new.)
By way of encouragement, I want to say to my fellow faithful and open-eyed Catholics, and to those still considering entering (or re-entering) the Church, hold fast. Hold fast to Christ. Hold fast to His Church, which is His bride. Regardless of what you see around you, and especially regardless of what some scandalous bishop or heretical priest might do or say, hold fast. Hold fast regardless of the meagerness of the cultural feast presented to you. Remember this key truth, culture arises from cult (cultus), that is from worship. If we have a bad or anemic culture it’s because we have a bad or anemic cult. We see this is at play in our larger cultures (American culture is based on what and how Americans worship – money, distraction, sex, power, ideologies, things, themselves, etc) and we see the process at play in the Church subculture. The Novus Ordo Mass, though valid, is an objectively lesser Mass than the Traditional Latin Mass, and thus it produces a lesser culture. It says the Real Presence might not be all that real. It says it’s about us more than about Christ. It says it’s not that important to bring and do our best when worshiping out Lord and King. It claims symbolism more than Truth. If you wonder why it seems we live in a “power of myth” kind of church, begin by examining the Mass.
A faithful Catholic can cut through all that and still worship Christ in Truth, and still be moved and called to holiness, and still be deeply blessed. I certainly have. But when compared to the TLM, the Novus Ordo not only is a sad shadow of the TLM, it often works against itself, presenting strange and unnecessary challenges for priests, music ministers, and laity alike.
Okay, so a lot can be blamed on the past, and certainly on the Novus Ordo Mass and the “spirit” of Vatican II, but that’s the past (though, of course, still present). Let’s not be too emotionally burdened by the past. We must push forward for a better cult. Let’s us be like the Poles who shouted, “We want God!” Let us be like the Israelites who, upon hearing the forgotten and then rediscovered words of the Torah read to them by Nehemiah, wept for what was lost of both knowledge and culture. Then let us weep no more, but rather work towards the culture we need, based on right cult that is based on orthodox truth and that, sadly, must be demanded. Dive into you parish. Put your hand to the plough. Help with the logistics, with the maintenance, with what you can. Support your overworked priest. Don’t be the person who just points out what’s wrong and waits until someone else fixes it. But then claim your voice. Earn the respect in all authentic humility, and then own that respect and speak up, out loud.
We might have to be like the boy who said the emperor has no clothes. We just might need to point at the crap we see and call it crap, out loud. We just might need to tell our priests and bishops that communion in the hand dilutes the faith, and laity in the sanctuary is confusing, and bad music degrades the Mass, and that it’s not working anymore (and never did). We must, as servants of our Lord, demand a better cult. It just might be one of the most loving and humble things we can do.
And pray every day for the pope, your bishop, and your priests.
Is this a good church? Does it properly serve the purpose of a church? Many would say no. In fact this church is frequently presented by traditionalists as a prime example of terrible church design. Why?
Michael Rose had some thoughts on this topic. The basics are presented here. In short, the idea is that there is no journey towards God, from the profane to the sacred, in a round church design. It is, rather, made for a celebration of community and not the Eucharist. Though perhaps providing excellent acoustics for singing prayers, it is arguably not designed for proper worship in terms of offering sacrifice by a priest to God on behalf of the Church. Of course, in our Novus Ordo world which is focused more on the “people of God” in communion with each other more so than on the Bride of Christ worshiping God, many would argue with this argument. A round church, one supposes, serves better the idea that the faithful are gathered around a table for a meal.
Also, the church was completed in 1962, before the council had done anything, and long before the Novus Ordo Mass was promulgated. These architectural ideas had been around for some time before the council.
Perhaps what I found most telling in the video linked above is the moment when Fr. Timothy says, “neither the architect nor we knew what we were doing.” I find this particularly emblematic of that era. It was a time when so many felt the strong need to throw off the past and create the future, but then discovered they didn’t know what to do. It made me think of this famous passage from G. K. Chesterton:
In the matter of reforming things, as distinct from deforming them, there is one plain and simple principle; a principle which will probably be called a paradox. There exists in such a case a certain institution or law; let us say, for the sake of simplicity, a fence or gate erected across a road. The more modern type of reformer goes gaily up to it and says, “I don’t see the use of this; let us clear it away.” To which the more intelligent type of reformer will do well to answer: “If you don’t see the use of it, I certainly won’t let you clear it away. Go away and think. Then, when you can come back and tell me that you do see the use of it, I may allow you to destroy it.
There’s nothing wrong with asking if the way we have always built churches is the best. There is nothing wrong with exploring other possibilities. But, at the end of the day, we always discover our experimentations come from someplace, and the more we are unclear in our own minds the more likely other forces, spiritual or otherwise, will rule the day, and us. My take, and this applies to the “spirit” of the council and all that means, is that a great deal was done, including a great deal of destruction and deformation, because people had grown tired of the old ways and of old things. And I believe they grew tired because they ceased to truly know what they meant and what they were for.
Nonetheless, I pose the question: Is this a good Catholic church? Is it a proper design for what a Catholic church is meant to be?
Below is a time capsule Mass celebration in the church made for television:
I may be somewhat of an anomaly. On the one hand I am an advocate of Traditional Catholicism, including Traditional Catholic architecture designed to serve Traditional Catholic worship. (If you search through this blog you will know this.) On the other hand I love much of modern architecture. I love many buildings that many others do not like. I grew up in a modernist house, I studied modern art and architecture in college, and I have been a fan of early twentieth century and mid-century modern art and design. With this in mind, I found this lecture about one of the more famous (infamous?) modernist churches to be quite fascinating, not only for its informative content, but also because the lecturer gives a highly (almost ecstatically) positive perspective on exactly the kind of church design many would deride without hesitation.
This lecture below is by monk, educator, and artist David Paul Lange, OSB. Whether you agree with his assessments or not, this is an excellent overview of modernist principles in architecture, especially at the mid-twentieth century point, and why it made sense to people at that time to build a church according to those principles. It is also an excellent “unpacking” of the design, and the ideas behind the design, of a particular church, the Saint John’s Abbey Church:
I find Brother David Paul Lange’s speaking style to be a bit too breathless for my tastes, but he is a great evangelist for the modernist perspective in architecture, and for this church. But I have some questions:
Is his understanding correct about both modernist architecture and his interpretation of this church? I think absolutely.
Is this church a good representation of modernist architecture? Yes.
Is this church worthy of praise? As an example of modernist thinking, yes. As an example of excellent construction, yes. As a place for worship, you tell me, but I think no, at least not within a proper understanding of ideal Catholic worship.
Therefore, does this church represent a different ideal of worship than traditional Catholic worship, I think so. But you tell me.
Notice a few things:
He speaks of praying more than worshiping. This makes sense given this church is for a monastic community which is focused a great deal on prayer, but it is also significant. The focus is more about the nature and needs of praying than offering a sacrifice to God. Praying in a church is a good and normal thing. However, prayer is a part of worship, but not the only part. Many spaces can be prayerful. Only specific kinds of spaces serve the needs of worship.
He speaks a lot of his own feelings. In a sense this entire talk is an explanation of his personal experiences of this church, and his feelings during and about those experiences. There’s nothing wrong with that up to a point, but as a Catholic would it not be better to also foreground the Body of Christ as a corporate entity a bit more? In that sense he would then speak more of the nature of man in general and his relationship with God. And then tie it back to this church and how it functions.
This is more about a “modernist space” than a church (hence the title of the lecture), even though it is a church where the Eucharist is celebrated. He points out the way the outside comes into the church interior, reminding those inside of the connection with nature, what time of day it is, what weather is outside, etc. In this sense I gather the space functions a bit like stepping into a forest and praying. I like this in a sense, but when I think of celebrating Mass I wonder about the idea of Heaven on earth and the traditional way churches close off the outside world and creating a space that is more heavenly than earthly.
He speaks of the honest use of materials, and how older churches seem dishonest somehow, using paint to create false impressions and faux marble, etc. This is a particularly important part of the lecture. I too love the modernist focus on materials. I also don’t believe such focus is necessarily bad for church design, but a church interior should be (traditionally speaking) a kind of three-dimensional icon of Heaven. Rough, earthy materials that evoke nature have their place, but they should serve a heavenly image, no? Here’s something I might explore in another post, but consider this: Is not a statue of St. Michael (for example) fake because it is not actually St. Michael? Same for the Holy Mother, etc? Would not any church that aspires to create a sense of the heavenly liturgy within its walls be a dishonest use of materials? Maybe. But perhaps that’s a “dishonest” use of the word dishonest.
The bell tower, he argues, with its horizontal lines, points to (or mirrors) the horizontal earth rather than to God. He claims it reminds him that God is everywhere and in all things, and perhaps that’s a good reminder, but this is a curious claim and raises the question, in my mind at least, what is the purpose of a church? To call us to the earth or to call us to Heaven? Do we not minister to each other (horizontally) because we have first sought out and worshiped God–a vertical action? If we do not begin with the vertical does not our horizontal orientation eventually become skewed?
He also mentions that the population of monks used to be 350, but now are only 150. They don’t need such a big church anymore. Only by way of correlation, but still interesting (and troubling): They commit themselves to modernist ideas, they build a modernist church to symbolically represent that modernist spirit, and not long after they lose 60% of their members. Apparently modernism doesn’t need monks. Perhaps modernism doesn’t really need man either.
At the end of the lecture, just before questions, he jokingly apologizes for going a bit long and keeping the Downton Abbey fans from their show — a show whose popularity arose from a longing for an earlier time, represented, in part, not by modernist architecture, but very traditional architecture, and clothing, and customs, etc. Will future generations swoon over the modernist mid-twentieth century in the same way? Perhaps Mad Men did some of that, but that is an awfully dark show.
The first question at the end, by another monk (I believe), is exactly my question, and worth the time for watching this lecture. I have never been in this church, so I have no way of saying what my thoughts would be, but I also wonder if such a place is naturally conducive to prayer, or liturgy at all for that matter. And I truly get the experience from having studied art and swooning over art that others think is stupid or meaningless. And I also find the questioner’s reference to the new cathedral in Los Angeles being obvious a place of prayer puzzling, since it also has been roundly derided for its modernist and non-Catholic design. The answer to his question included: “Do people get modernism? I think the answer is no, by and large,” and “Until I explain this…” In other words, modernist art and architecture requires explanation in order to appreciate it. This is one of the attractions and weaknesses of modern art. I have experienced exactly that feeling of “getting it” after studying it. And yet, I think this may be why modernist architecture is not a good choice for Catholic churches. He also says we are not actually living in a “modernist” society. In terms of art and architecture this may be true specifically in light of design principles–modernism, from an art historical perspective occured at a time in history which is now past. However, the spirit of modernism as a philosophical and theological undergirding of society and the Church is still very pervasive. How modernism in ideas and modernism in design interrelate is a fascinating topic too big for this post.
In the end I find the Abbey Church a beautiful and amazing space. However, I do believe it is probably best suited as a performance space than as a church. I would not advocate a church being built along these lines. Rather, I think we should be informed more by the needs of the Traditional Latin Mass with its focus on God rather than man, uniformity with the Church through history, and creative use of new and old materials that look to the past for inspiration and the future for permanence and authentic timelessness — which can only be done by beginning with a true understand of both God and man.
Finally, I wonder if much of the problems with using modernist design principles and materials for Catholic churches could be solved if the liturgy was the Traditional Latin Mass. In other words, imagine if Vatican II never happened, and the Novus Ordo Mass never promulgated, could churches have been designed in somewhat contemporary and modernist fashion and still fulfill the needs of the TLM? Can architects build “honest” churches and still be Catholic? I think so. But also keep in mind that the St. John’s Abbey church construction began on May 19, 1958, and lasted until August 24, 1961 — well before the council even began, and long before the Novus Ordo Mass was promulgated.
If you want to know a bit more about the architect Marcel Breuer:
If you want to know a bit more about the building of the church:
In a similar way that the Counter-Reformation, as its name describes, countered the Reformation, the Church must again counter a new “reformation.” But this new reformation has really been more of an internal revolution of modernism that has cause enormous damage within the Church as well as outside. Many have felt strongly that some kind of rediscovery and return to the rich architectural traditions of the Church, much like the return to the Traditional Latin Mass, should play a major role in this new counter-reformation. I agree.
Duncan Stroik is a practicing architect and devout Catholic who specializes in church design. He has been on a crusade of sorts to bring back to the foreground the traditions of church design that were once taken for granted and then largely lost (but, of course, not really lost, for we still have many examples). He is a leading voice in the return to beautiful and properly designed churches “movement,” if that’s the right word for it. He is also an author and Professor of Architecture at the University of Notre Dame.
Here is a recent lecture he gave, along with numerous examples, on twelve points of this new counter-reformation. This was part of the Catholic Artists Society’s 2018 Art of the Beautiful lecture series at New York University’s Catholic Center:
When I was a Protestant I didn’t believe in the Real Presence of Christ in the Eucharist (I didn’t even know that was an option), and I also believed the Church very quickly became corrupted after the apostles died. That’s why I “knew” our Baptist church was Christian and Catholics were probably going to Hell — nearly two thousand years of corruption until we Baptists came along finally with the true faith of the apostles. In other words, the Eucharist (we called it communion because Eucharist was too “Catholic”) was only a symbol and, of course, any authentic Christian church had to look like the church of the first generation of Christians (whatever we imagined that to be) if it looked like anything at all. I now know this is a lot of foolish bunk, but still popular in many Protestant circles — although those circles seem to be getting smaller and smaller.
One important piece of evidence for a Church of continuity through the ages is the simple fact that a mere few years beyond the first apostles others made statements about the Eucharist that confirm the Catholic teaching, and those others, lo and behold, where connected directly with the apostles. In other words, the Catholic understand of the Eucharist came directly from the apostles, who got it directly from our Lord.
First some quotes. Consider also the names of the authors and the dates:
On the Lord’s own day, assemble in common to break bread and offer thanks; but first confess your sins, so that your sacrifice may be pure. However, no one quarreling with his brother may join your meeting until they are reconciled; your sacrifice must not be defiled. For here we have the saying of the Lord: “In every place and time offer me a pure sacrifice; for I am a mighty King, says the Lord; and my name spreads terror among the nations.” (Didache, c. 90)
For we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God’s Word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the Word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus. (St. Justin Martyr, c. 100)
They [Gnostics] abstain from the Eucharist and from prayer, because they do not admit that the Eucharist is the flesh of our Savior Jesus Christ, the flesh which suffered for our sins and which the Father, in His graciousness, raised from the dead. (St. Ignatius of Antioch, c. 110)
[Christ] has declared the cup, a part of creation, to be his own Blood, from which he causes our blood to flow; and the bread, a part of creation, he has established as his own Body, from which he gives increase to our bodies. (St. Irenaeus of Lyons, c. 140)
The Word is everything to a child: both Father and Mother, both Instructor and Nurse. “Eat My Flesh,” He says, “and drink My Blood.” The Lord supplies us with these intimate nutrients. He delivers over His Flesh, and pours out His Blood; and nothing is lacking for the growth of His children. O incredible mystery! (St. Clement of Alexandria, c. 150)
Now consider this handy flowchart* I made:
Notice the relationships, see the connections.
Now consider Christ’s words: “And I say to thee: That thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it.” (Matt. 16:18) Even Hell will not prevail.
It seems to me that the Church has always been a Church of sinners, of struggles, of setbacks, of divisions, but also of healing, reconciliation, and of saints. It has also been a Church of the Eucharist. To think the Church got off course as soon as the apostles died is truly silly. To think the Catholic concept of the Real Presence in the Eucharist is a made-up doctrine that came centuries later is also silly.
“To be deep in history is to cease to be a Protestant.” (Blessed John Henry Cardinal Newman)
*FYI: if I redo this chart I would make the lines between Paul, Peter, and John dotted, or something other than solid lines.
The 2SPetrvs website has been posting some good videos. This one below is with Archbishop Sample (who happens to be my bishop) on the place of Catholic Tradition, especially when it come to the Liturgy, and how he has seen the positive responses from Catholic youth.
I believe Archbishop Sample is doing a good job of carefully, but steadfastly, promoting Catholic Tradition(s), such as the TLM and more reverence in the NO Mass, in the least “churched” region of the United States. The northwest region is the land of the “nones,” that is the land where when people are asked what religion they are, they select the “none” checkbox. So I truly appreciate that he is gently, but steadily, calling Catholics back to their heritage.
Dr. Denis McNamara gave two lectures on Church architecture, sweeping quickly through many aspects of Church design, classical architecture, the meaning of many details that easily get overlooked, and why it matters. The amount of interesting information in these talks is amazing and, I believe, a lot more important than most Christians realize or probably would care to know but should. Denis is also one of the three voices on one of the best Catholic podcasts anywhere, The Liturgy Guys.
I have had two very different, but very good Mass experiences recently. On Saturday I watched the nearly 2.5 hours long broadcast on EWTN of the Solemn Pontifical Mass in honor of the 10th anniversary of Summorum Pontificum at the Basilica of the National Shrine of the Immaculate Conception in Washington D.C. This Mass was in the Extraordinary Form (Usus Antiquior, Traditional Latin Mass, old Mass, etc.), and it was stunning, truly stunning.
Then, on Sunday evening, because of our crazy weekend schedule, my family ended up attending a 7:30 PM Mass at our local Newman Center, which we have not attended before (we’ve been to the Sunday morning Mass years ago). This Mass, as you might guess, was in the Ordinary Form (Novus Ordo, new Mass, etc.), and it was also wonderful.
If you have been following this blog you know I have become increasingly interested in the old Mass. It seems more and more clear to me that the new Mass (and especially the many abuses of the new Mass) has been a kind of tragedy for the Church. I am not alone, however I tend to take a less strident, trenchant, vehement, or angry stance towards Vatican II or the Novus Ordo than do many traditionalists. I have concerns, but I do not label myself a traditionalist. Still, I think the traditionalists largely have it right. Therefore, you might find it curious that I would find the Mass Sunday evening to have been a joy. Here’s why:
The church was packed. Lot’s of youth (mostly college students as you would expect), but also the elderly, families, etc.
Everyone was singing loud. (Yes, the music was contemporary, a bit praise and worshipy, but it was very good) Everyone recited the creed loudly too. A lot of enthusiasm in the church that evening.
The homily was good, not great, but it was very encouraging. I could tell the students in the row in front of us were paying attention. And it was a call to give one’s life to Christ and pursue the divine life.
After Mass everyone was gathering outside, lot’s of energy, lots of chatting and fellowshiping. There was a buzz in the air. There is LIFE in this parish.
BUT also… this church has chairs and no kneelers, and little room between rows to allow people to kneel even if they wanted to. So many, especially the boomers and elderly, do not kneel at all but remain standing. However, all the youth kneeled in reverence. My family did too (we are used to that coming from our own parish). A few others did as well. This told me that the youth are seeking reverence. Some of them will eventually discover the TLM, but they are also bringing reverence into the NO. I found this encouraging.
AND… my eldest daughter, almost 18 yrs old, is in need of a Catholic community to join. Although our local Newman Center is not our family parish, I would be delighted to see her “plug in” to this group where there’s communal life suited to her spirit and age group, but with all ages present too. I could tell this evening Mass, and the various indications of the community surrounding it, was a revelation to her. I am encouraged.
At the end of Mass there were announcements for an upcoming spring formal dance, and also that dinner would be served after Mass (at 8:30 PM!) with cake for April birthdays. I could tell my family thought this sounded fun, but we couldn’t stay.
At the Pontifical High Mass celebrated by Archbishop Alexander K. Sample of Portland, Oregon, he gave a homily that stressed the Novus Ordo and TLM are two forms of the one Roman Rite, and that they should inform and mutually enrich one another. I believe his Excellency thinks that if given a chance the TLM will naturally attract more and more Catholics. He specifically called out the youth, who have shown so much interest in the TLM. I’m sure he also believes that the NO Mass can sometimes have a positive action that is encouraging and leads one closer to Christ.
In case you wanted to hear his words, here is the Archbishop’s homily:
I came away from this weekend very encouraged. I felt the Pontifical Mass and the National Shrine was a potential turning point in the resurgence of the Traditional Latin Mass in this country. I also felt the Novus Ordo Mass at our local college campus parish, with its energy and community, was beautiful in its own way. And the reverence shown by the youth at the NO Mass indicates that the fields are ready for harvest, and also that, for all its faults, true reverence can actually be found at a Novus Ordo Mass. This is why I cannot be a hard-core traditionalist. I love, love, love the traditional Mass, and I pray every day it (and many other old Catholic traditions) continues to grow in popularity and becomes common in our archdiocese. On the other hand, There are places, like this Newman Center parish, where the new Mass is linked to a vibrant and dynamic college culture. For some reason it seems to be working.
Perhaps one form is more about worshiping Christ and the other more about celebrating the Church (which, of course, is the body of Christ). If I had to pick one it would certainly be worshiping Christ, but I wonder how the two can come together more. My desire is to know Christ and become holy. I pray for these things for my family, and for their ultimate salvation. And I want to fellowship with other Christians in these pursuits. These things are more important than which form prevails. However, I also believe the majority of problems in the Church today can be traced to poor worship and a lack of faith — both of which go together (as we see again and again in Church history and the ancient history of Israel). The resurgence of the TLM will, I believe, help bring back a focus on worship proper to Christ our King, and thus promote faith.
Finally, a bone for you traditionalists: As the Novus Ordo Mass began my daughter, who has of yet, since becoming Catholic, only experienced NO masses (mostly at an older and more solemn church we normally attend, but NO nonetheless), leaned over to me and said this Mass seemed very Protestant to her. I have to say, in a way, she was right.
William F. Buckley Jr. was a faithful Catholic who preferred the Traditional Latin Mass and did not like the changes brought about by Vatican II or, perhaps more appropriately, the abuses in the name of Vatican II. In 1980 he devoted an episode of his television program Firing Line to discussing these changes, as well as the censure of theologian Hans Kung which had just happened.
On the show his guests were Msgr. Joseph Champlin, Michael Davies, and Malachi Martin. Fr. Champlin was a prolific author and vocal advocate of the new Mass, and a more liberal approach to Catholicism. Michael Davies was also a prolific writer and defender of the old Mass, warrior against the new Mass, and apologist of traditional Catholicism and those who continued to practice it, including Archbishop Lefebvre. Malachi Martin was also a prolific author, former Jesuit, advocate of the old Mass, frequent critic of the Church, television personality of sorts and, some would say, showman to a fault.
Here is the program:
I do not think this is one of Firing Line’s best episodes. Though the topic is of great interest to me, the guests are interesting, and the fact it stands as a kind of time capsule, nonetheless it lacks focus. On the one hand, the topic is just too big for an hour of television. On the other this is more like “inside baseball,” which, in fact, it needs to be but also suffers from. I wondered at times if the audience was bored stiff, thoroughly confused, or both.
Quick takes on each participant:
WFB: Always erudite, but his arguments remain more on the surface, expressing his personal proclivities and, I’m sure unintentionally, providing an excuse for viewers to assume he represents the old guard of stuffy Catholicism afraid of the new and exciting world of modernity and a more youth-oriented Church. And when he pushed on certain topics his interlocutors merely went their own way.
Fr. Champlin: My immediate response was negative. He seemed to represent exactly the kind of wimpy sentimentalist evasive liberal priests that turned the Church away from a cross-carrying, suffering servant, heroic virtue loving, proud-to-be Catholics, and hopeful to be martyrs Catholicism. Of course these are all stereotypes and we should be careful. Nonetheless, my inclinations are probably basically true. In light of a particular section of this program it is worth noting this observation about Fr. Champlin:
He is remembered in his own diocese of Syracuse (where he has served as Vicar of parish life and worship) for his fervent promotion and encouragement of Communion in the hand (when the practice was unlawful in the U.S.), thereby adding to the spirit of disobedience in which that practice was cultivated. He was also prominent in defending an aberrant policy of “Eucharistic hospitality” in the Diocese of Syracuse (which, in effect, permitted Protestants to receive Holy Communion in clear defiance of the restrictions contained in Vatican directives.) [From here.]
He also was wishy-washy on contraception in his popular book on marriage, “Together for Life.”
I must say, however, that clearly Fr. Champlin was “ganged up on” a bit. He was obviously (perhaps by design?) the only advocate of the new Mass, surround by three passionate and articulate advocates of the old. I think he did an excellent job of maintaining his composure and articulating his position.
Mr. Davies: He comes across a bit like a crusader, and his emotions nearly get the better of him several times. However, of all the participants he is the one I find most compelling. Like him I was a Baptist who converted to the Church. Like him I also have some Welsh blood in me, but not the Welsh culture or accent (actually his accent is from Somerset) . At times he seems ready to explode with information, which makes sense given his life’s undertaking of studying these things (and perhaps his passionate spirit). In short, compared with the others, only his arguments were actually compelling as arguments, though he did not have time to articulate them given the nature of television and the format of the show. He also kept his composure, and I hope he was able to pique the curiosity of many viewers to consider his views and his books.
Mr. (or is it Fr.?) Martin: Always entertaining, Mr. Martin loved the sound of his own voice. He seemed to be making an attempt to turn to show towards himself. I did not feel he contributed substantially to the discussion and, in fact, was a distraction. However, I do believe with a different format, for example a two hour discussion that was allowed the guests to ramble a bit more, and where he sat down with the others as a members of the group, he might have fit within the program better. Still, I never know how far to trust him.
This short talk by Roger Scruton is worth listening to in its entirety. His thoughts on silence are especially profound. I wonder, too, about how his thoughts apply to our constant debates about music at Mass. Think about what he says and then consider the different uses of music one finds between a Novus Ordo Mass and a Traditional Latin Mass. Think about the different uses of silence too. What have we lost bringing popular, and often poor imitations of popular, music into Mass?
I have come to realize that rock-n-roll’s purpose, among other things, is to un-civilize the individual. We love rock-n-roll precisely because we want to be un-civilized. I do believe there is some value in occasionally “letting down one’s hair.” I really can’t say it’s all bad. But I also believe it has to be appropriately counterbalanced with beautiful music that leads us to perfection of the soul. I also worry that our desire for chaos is not of divine origin. Honestly, I don’t entirely know what to do with this knowledge.
This idea of perfection of the soul is laughed at by moderns. No one believes in perfection anymore, in part because they don’t think it’s possible, but more profoundly because they don’t believe there is an objective standard by which to measure perfection. But they also do not believe in the soul. Why seek to perfect something that does not exist? And why go to the effort if there is no life beyond this one? I would posit, however, that the existence of music, and the phenomena of human experiences of music, are an excellent argument for the existence of the soul, its eternal nature, and its desire for perfection.
Then, when I think of the Mass, I consider its music and what that does to us. I wonder about appropriateness, and form, and the teleological purpose of liturgy. I also think about Scruton’s comment about the soul being prepared to receive good music. Can poor music at Mass harm us in some way? Can the repeated use of poor music at Mass cause the souls present to be temporarily incapable of receiving proper music when presented? What about the music in Heaven? How might we fix this?
Why in the world did God make music, and what is the relation between music and the human soul? I believe Scruton gets at this question in a way. I also believe he could go further. Perhaps that is what we should do.
Suscipiat Dominus sacrificium de manibus tuis, ad laudem et gloriam nominis sui, ad utilitatem quoque nostram, totiusque Ecclesiae suae sanctae.
[May the Lord accept the Sacrifice from thy hands,
to the praise and glory of His Name,
for our benefit and for that of all His holy Church.]
It is a fact that what’s driving the return of (and to) the Traditional Latin Mass is, in part, Catholic youth. Search online for that topic and one finds innumerable articles about the growing love of, and demand for, the old Mass on the part of young Catholics. (I encourage you to go search. I don’t have space to list them all here.)
In short, it comes down to three things:
Genuine faith seeking a proper form.
Finding a lack of proper form in much of the modern Church, and especially in the Novus Ordo Mass and its ancillaries.
Finding the proper form in the pre-conciliar traditions of the Church, and in particular the Traditional Latin Mass and its ancillaries.
These three reasons are supported by the realization that the Novus Ordo Mass is linked, directly and indirectly, to so many problems in the Church today, such as loss of vocations, closing of parishes and Catholic schools due to lack of interest, loss of a corporate Catholic identity, and increasingly lax morals, especially in the area of sexuality (the very area the world sees traditional Catholics as being laughably foolish). The causal versus the correlative links between the new Mass and modern perils will be debated for ages, but the reality of the links seem real enough to warrant action.
I have seen some older Catholics show complete confusion about this. Why in the world, they wonder, would anyone want that old, rigid, dusty religion? But they do. It has been reported that even Pope Francis himself said about those who show a love for the Traditional Latin Mass: “And I ask myself: Why so much rigidity? Dig, dig, this rigidity always hides something, insecurity or even something else. Rigidity is defensive. True love is not rigid.” I sense that the Holy Father, whom I love, has a fear that the old Mass will come back. My sense is that, while he has much wisdom, he is also of a generation that was formed by the spirit of the 1960’s. Alas. It has also been argued that what youth want is more of a desire for true reverence than the Latin rite, but there is certainly a connection. And there is more than enough evidence to say it’s also the usus antiquior, the ancient usage, that calls to them.
Ironically, the 1960’s was all about youth too, and listening to the youth, and letting the youth show us the way, etc, etc. And then, at the behest of the spirit of the 1960’s, it was all about casting off anything and everything that was traditional, including morals, conventions, and just about anything that smacked of liturgy. Now Pope Francis is saying something very similar about looking to the youth for answers. I say it’s ironic because those who were the youth of yesteryear, and who led the way from the 1960’s into the 1970’s Novus Ordo Church with it’s guitars and bongo drums, its liturgical dancers and the attempted eradication of Latin, are now saying that again the youth must show the way, and the youth are saying it’s time to move beyond the modernist hippy church — and many of the older Catholics are getting mad. Funny how that happens. For some reason many are still drinking the kool aid about how only in utter freedom (it’s a “freedom from” way of thinking, a kind of bra burning Catholicism) can one have a true relationship with Jesus, or have authentic faith, etc. Cast everything off. Even cast off the Church it seems sometimes.
But some older Catholics get it. And they can bring their wisdom to help guide the passion of the youth.
And some younger Catholics who have fallen in love with the old Mass are taking it to the streets. The caption for the following video reads as follows:
So over brunch after the Traditional Latin Mass one Sunday, we, a group of young Miami Catholics, thought it would be fun to visit the Florida Renaissance Festival… and even more fun to form a little procession, chant the Litany of the Saints, and hand out flyers inviting everyone to come worship like it’s 1399!
So we did exactly that.
I find this wonderful. It’s kinda hilarious and precious just how real it is. You want to know how to do real street evangelism? Well, there you go. (Take it from someone who has done some old-fashioned Protestant street evangelism. This is way way better.) I think the same is true with a good old-style Corpus Christi procession. We need more of those.
But it’s not easy. One has to put oneself “out there” as a witness and be willing to accept what may come.
There is also a “meme” of sorts going around where someone posts two pictures with the following text:
Left: What young Catholics want
Right: What old Catholics want young Catholics to want.
The pictures go like this: One the left will be a picture of something very traditional, like nuns in full habits, beautiful churches with stunning altars and tabernacles, priests in cassocks, etc. On the right will be pictures of “nuns on the bus,” bare and ugly modernist churches, liturgical dancers and priests playing folk guitars, etc.
I doubt this needs any explanation, but on the left is traditional, beautiful, historical, deep, Christ-centered Catholicism, and on the right is an aging, 1960’s, baby-boomer, me-generation, shallower version of an essentially smallish “c” catholicism (if it’s really Catholicism at all). Whether these images are entirely fair I can’t say, but the phenomenon of the meme’s popularity speaks to growing feelings and desires of younger Catholics for the substance of an older, historical Catholicism.
In other words, they want a liturgy given by God and not created by man. They want a faith of the ages not of the latest fashions (of course, and sometimes humorously so, for the Church “fashionable” means 20 years out of date, but oh well.) They want beauty not sentimentality.
Sentimentality is one of the worst features modern Catholicism.
Another example: Imagine well over 15,000 people marching for three days from the Notre Dame Cathedral in Paris to the Cathedral in Chartres. They come as individuals and as groups. They carry banners and come from all over the world. They sing and chant along the way. Then consider that 80% of these pilgrims are under the age of 30 and you now have a picture of one of the Church’s most remarkable annual events. Here is a “video album” of the 2015 pilgrimage:
I love video documents like that. Simple, unadorned, merely presenting what happened. It’s long, but worth the time to watch.
Some older Catholics often seem to always seek ways to make it “easier” for young Catholics to be Catholic, and non-Catholics to be interested in the Church. This is true for Protestants too, who have been much better at applying modern marketing techniques to “evangelism” than Catholics. Make it effortless and you will win against the competition. But, in fact, young Catholics seem to thrive on what is hard to do. It is the challenge of holiness, not the low-commitment of a happy-clappy church, that intrigues them. Interestingly, in this sense many youth have the more Catholic view of the faith than far too many of their elders. And many young Catholics appear to have a clearer understanding and a greater love of what it takes to become a saint than even some Bishops. Talk about “active participation” in liturgy and in life, there you have it. Thank God for those older Catholics who get it, live it, and are examples to the youth.
In another story of how some Catholics just do not “get” the Catholic youth of today, there’s the example of some Catholic administrator or other sort of staff (I’m assuming a sweet, old-fashioned, 1960’s, well-meaning modernist — or someone directed by such a person) altering an image for a poster created to appeal to youth as part of a campaign to raise donations (and apparently to appeal to Catholic youth) in three dioceses France. A video was made and an image was taken from the video to make a poster.
Here’s the video:
Not great. They don’t look like they know each other, and the whole setup looks awkward and weird. Oh well.
But alas, and here’s the issue, Catholic youth would never think a priest in a cassock would be cool enough, right?? Obviously someone thought so, …so some graphic designer was asked to modify the image and make it look as if the priest was wearing blue jeans, because priests in blue jeans are what youth want right? Or is it what old Catholics want young Catholics to want? You decide.
And now here’s the blue jean wearing priest:
A total different priest — hip, with it, connected, relatable, relevant. Rather, he was all those things before, and now post edit, much less. Perhaps what Catholic youth want is not a priest who is really just one of the gang, just another youth like them, just another soccer playing priest or unicycle riding nun. Maybe they want to be called to something more than the quotidian. And maybe they don’t like to be manipulated and lied to. More profoundly, perhaps they don’t want to stay who they are and end up in Hell, but strive for holiness and Heaven. I bet they know holiness is hard and not easy.
The fuller story is here, and the comments are devastating. ouf! If a picture is worth a thousand words, this rather insignificant image probably says as many words as those published by the Second Vatican Council. Oh well. Catholics are human too, and often foolish. The Church goes on. No one was hurt. Right? Right???
Regardless, maybe we ought to listen to the Catholic youth of today. Or at least some of them. And then join them. Generally I am not for letting the youth lead, in fact I’m mostly against it, but this time that’s probably not a bad idea.
Catholic News Service recently did a series of video reports on Gregorian Chant, what it is, and how it’s making a comeback in the Church. This is a great introduction to the music of the Church, in essence an ancient form of prayer that seemed at times to have been lost, but has been with us all along.
This last video is somewhat interesting in that the music in it is mostly not chant at all. Still, beautiful music.
I love this video. Fr. Mike Schmitz does such a great job of cutting through a tendency so many of us have. That is, he takes to task the idea that the Mass is about us and what each of us can “get out of it.” Rather, he says, the Mass is about worship, and that worship requires sacrifice. Watch the video to get a better understanding of what I am poorly representing.
I am convinced that if more Catholics focused on worship at Mass, many of the disputes about what form is best, or what music is best, or should we hold hands or not, etc, etc, would just go away.
An EWTN show called Extraordinary Faith did a couple of episodes on new church designs and old church restorations that reflect the traditional patrimony of the Catholic Church.
The information here is great, and shows something of the rebirth and growth in recognizing the timeless and appropriate architectural and artistic designs of those buildings we instantly recognize as churches. Consequently many parishes and religious groups are wanting such buildings again.
I love the level of exposure to these beautiful churches and those who build & restore them this shows brings. There is a great deal of skill and work involved in any traditional Catholic church building. I also love the passion exhibited here for the traditions of the Church.
[An aside: Of course, and as expected, in the “spirit of EWTN” the production quality is serious, thoughtful, and sometimes (unintentionally) humorously amateurish. I would love to see EWTN level up two or three notches with its productions. Perhaps something like Bishop Barron’s Catholicism series, which would be at least a place to start. I’m not just complaining. I used to be a professional television producer and director, so I know a few things about what it takes to make good television, and it’s mostly not a question of money. EWTN too often is caught somewhere between 1980’s professional television and community access television.]
Here is a great video how one Catholic parish in America has renovated its church building, invigorated its parish life, helped its community, and is contributing to the restoration of the Church at large. The video is from 2010, but its message resonates still. Basic things: repair the building, offer vespers, bring back pomp and reverence, Latin, chant, Corpus Christi procession, altar boys, communion on the tongue while kneeling, incense, mystery, etc., etc. They also employed an architectural and liturgical expert, Denis McNamara, to help lead the restoration.
The church interior was completed in 2014. Here are some stunning images, including before and after photos of the project. What beauty. My parish should do this! I’m sure the first response will be about money, but I really think it comes down to the will to do it — as do most goals of highest value.
If there is any one formula or silver bullet for creating vibrant parishes it seems to be: get back to the roots, restore the old ways, focus on truth, goodness, and beauty in the Mass, and do those things that support these things, like renovating your church building inside and out.
One thing that is glaringly apparent to a former outsider of the Catholic Church (I was a trained anti-Catholic Baptist/neo-Calvinist/almost Evangelical — good people, btw) who has recently come into the Church (that would be me in 2013) is that the Novus Ordo Mass is, among other things, a reflection of the values and stylistic preferences of the 1960’s baby boomers. I know this because I grew up in a baby boomer era west coast version of Christianity so prevalent in the 1970s — a version that even outdoes the Catholics in sentimentality — and I know this kind of Christianity intimately. I saw how our Baptist church changed from the somewhat stodgy Christianity of my grandparents to that of my parents. (Oh, I’ve got stories.) In fact, I thought some of the changes were for the better. But for the sometimes nostalgic feelings I have for my past, I don’t think that version of Christianity is particularly good. (Well, it’s probably heretical at some level) And I certainly don’t think it’s good for Catholics.
A lot of water has gone under the bridge since Vatican II, and a leaning towards pre-Vatican II Catholicism is on the rise (and so is the resistance to that rise), but we still have the spirit of the 1960’s (the spirit of the baby boomers) with us today — some of that spirit is good, but a lot is not. Perhaps the evidence is most apparent in the music sung at so many Masses today.
Let me pause a moment and say that I still mostly attend the Novus Ordo Mass, but have been going to Traditional Latin Mass when it’s available in my area and I can make it. Lately I’ve been calling them the Greater Mass and the Lesser Mass. I think you can guess which is which. And I know some will want to chastise me for straddling the fence too much, but there’s a story to everyone’s life and I’ve got one too. So, here I am, for now.
Frequently at the NO Mass we sing (well… not everyone sings) songs that are clearly poor shadows of the 1960’s folk-style oeuvre. I love that oeuvre, but not sung at Mass, and certainly not poor shadows as some kind of praise or prayer to our King. Honestly, I’m not sure what we are doing sometimes. Is this a prayer? Is this about God or about me?? But I see the baby boomers happily singing these songs without even having to look at the “hymnal.” Hymnal is in quotes because a lot of these are songs barely resembling hymns, and the “hymnal” is really a cheap and disposable “mass market” (pun intended) paperback — which itself is a message counter to the gravity, substantiality, beauty, and truth of the faith and Catholic worship — but that’s another topic.
I can’t even…
My apologies for that nausea inducing surypy sentimental moment.
It was the boomers that welcomed the new Mass, just as they welcomed “sit ins” and Peter, Paul and Mary, welcomed bell bottom jeans and antiestablishmentarianism, and rejected nearly all traditions and the voices of anyone over thirty.¹ It was the boomers who felt strongly that their parents didn’t and couldn’t understand how the world had changed.² Their parents voted for Eisenhower, supported Vietnam, questioned the civil rights movement, covered their couches in clear plastic, and would later vote for Nixon. Squaresville.
And here’s to you, Mrs. Robinson
Jesus loves you more than you will know
Wo wo wo
God bless you, please, Mrs. Robinson
Heaven holds a place for those who pray
Hey hey hey, hey hey hey
Catholicism was obviously even more entrenched deep within a stale and rigid tradition. Right? Think of that silly sedia gestatoria and all that turgid pomp. The very opposite of hip and cool. Right? It had to change. It had to get with it. The Church needed a new bag. It had to serve the Me Generation — a generation unable to accept anything other than what it could invent itself. Otherwise the churches would soon empty out, the seminaries would close, the faithful would get their entertainment elsewhere, the world would cease to take the Church seriously, and priests, if not giving in to the the sexual revolution and its perversions, would leave the priesthood, get married to nuns, and become positive thinking gurus. (oops) The traditional had to go and the contemporary had to come in. Open the Church’s windows and doors and let the winds of the zeitgeist blow through, clearing out the cobwebs and stale air. Finally!!
What was not anticipated was just how stale the winds of fashion would become from one day to the next. Quickly the Church began to stink with the foul air of the age.
An aside: I love Peter, Paul and Mary, but just not at Mass and certainly not poor shadows of that trio. On Eagles Wings?! I Am the Bread of Life??! Wut? And heck, even though I love that now everyday is “casual day” at work, wearing a t-shirt branded Lou’s Shake-Shack and flip flops before the Real Presence? Really? This is not merely a matter of taste, or class distinctions, nor is it an “ageist” argument. Rather it’s theological and liturgical. If we truly have the Real Presence before us, then…?? then…?? Come on folks.
What does worship and true reverence demand? What has God made us for?
A confession: I am a Generation X guy, but only just under the wire. Some might even say I was born in the last year of the boomer generation — but I refuse to agree. I refuse *stomping feet* to be in that mad camp. But I still have a lot of the Jesus movement coursing through my veins. I was weaned on Larry Norman. I’ve sang my fair share of folk/rock/pop “worship” hymns/songs/whatever and, I have to say, I loved a lot of that, and still do. Back “in the day” I even (poorly) lead my Protestant youth group in worship, playing my guitar like some who desperately needed lessons. And I still love the music of that Catholic-hating Protestant Jesus freak, the late great Keith Green. (Has anyone written a more beautiful modern hymn as good as Oh Lord, You’re Beautiful or as sublime as My Eyes are Dry? God rest his soul.) But we don’t even get Green’s quality of songs at Mass — unless we go way way back and sing great works from the past which ultimately put his songs to shame. Just what are we offering to God with these new songs? Any why are we singing anyway if not to pray? yada yada yada
A little slice of Christianity from 1972:
Anyway, the boomers³ at the contemporary Novus Ordo Mass of today, who sing from memory those mediocre “hymns” with a smile on their faces, are probably the less than five percent (maybe it’s ten percent? I’m making this up) of their generation that remained in the church once the liturgical turmoil and confusion of the 1970’s and 80’s drove most Catholics away. In other words, it seems most of the boomer Catholics back in the day got what they wanted (change, revolution, freedom, folk music, bongos, and modernism-inspired teaching) and then left Catholicism for other things (Evangelical Protestantism, New Age spirituality, free market capitalism, pastel cashmere sweaters, etc.). Only a few remained. And many of those that stayed (including the Holy Father, who is a bit older than a baby boomer btw) often seem utterly perplexed as to why it’s the Catholic youth and Protestant converts who are leading the charge for the Church to re-embrace the Traditional Latin Mass and other traditional & ancient forms of Catholic worship and devotion. They see it as a return to a rigid⁴ faith. Perhaps for a few it is, but in general I think it is something entirely different, something more profound. Perhaps far less rigid, actually.
In fact, the great traditions of the Church, including the Mass of the ages (The Greater Mass — you know that’s what I meant), is the least rigid aspect of Catholicism I can think of. Sadly, it seems to me the Pope and “his men” are some of the most rigid Catholics I’ve witnessed. This grieves me, but I am not surprised for I know human nature. Pray for the Pope. I think he was hurt by someone or something many years ago. I think he carries that hurt with him today. I don’t mean to sound trite. Pray.
Okay, okay… I also have to say the boomers who have remained faithful to the Church through it all are also often examples of love for Christ, service to others, and active participants in church. Who am I to judge, right? It’s mostly boomers who run and manage my parish, and they are great. The doors would shut without them. They run the local Catholic Community Services organization, St. Vincent de Paul, and other social programs. They do a great deal of service and are devoted to the parish. They put me to shame. I’m probably a terrible person.
AND… many, many boomers are leading the charge towards the Traditional Latin Mass. Some bearing deep scars from past battles and beatings. They must be given more credit than they often receive. The Spirit of Vatican II has been quite a terror.
The key reason to call the Novus Ordo Mass the Baby Boomer Mass is not to denigrate the Baby Boomers, at least not any more than any other generation, but merely to recognize that the Novus Ordo is a Mass beholden to the fashions and proclivities of a particular generation or two, rather than the Mass that arose from across the centuries, beholden to no generation, and expressing an almost ineffable timelessness and more heavenly characteristics.
Thus, to sum up, unlike the timelessness and substantial beauty of the Traditional Catholic Mass, the Baby Boomer Mass is looking old and tired, like pet rocks and yesterday’s hairstyles. (Not to speak of deeper liturgical and theological tragedy that is the NO Mass.) Strangely, so often the Novus Ordo Mass looks more and more like a time capsule and, perhaps surprisingly, the Mass of the ages looks like the best choice for the contemporary Church. And isn’t that almost always the case? What is trendy looks old so quickly, and what is ancient is timeless. Fashions come and go. We ought not let the form follow fashion. We really shouldn’t be about fashion at all.
Perhaps the greatest gift the Novus Ordo has given the Church is the opportunity for comparison and reflection. Because of the NO we can see better the profound greatness of the Traditional Latin Mass and much of traditional Catholic culture, perhaps in a way past generations couldn’t see or had grown blind to.
Of course all of this is a gross oversimplification, and not necessarily (or mostly, or merely) a generational divide. It’s not about boomers getting old or, heaven forbid, the youth once again leading the way. God save us! But it’s also not merely a matter of “updating” the Mass to a more contemporary fashion. (Some are saying we haven’t gone far enough with V2.) Nor is it about going back to some “golden age.” There’s a lot more to be said. A lot more.
“Come mothers and fathers
Throughout the land
And don’t criticize
What you can’t understand
Your sons and your daughters
Are beyond your command
Your old road is
Please get out of the new one
If you can’t lend your hand
For the times they are a-changin’.” (Bob Dylan, 1963)
Frankly, it’s not just the boomers. I do see some younger folks–in their thirties and forties–singing these songs without needing the hymnal. Why why why? Who are these people?
As said by Pope Francis himself: “[M]any young people in the church today who have fallen into the temptation of rigidity. Some are honest, they are good and we must pray that the Lord help them grow along the path of meekness.” Found here and many other reports.
For some time now I’ve been fascinated by Church architecture and how it works. In my parish there is a small movement to re-establish the original high altar and tabernacle at the center of the sanctuary. It was moved to the right of the sanctuary sometime in the 1970’s I would guess. I wrote about it here.
My argument for moving the altar back to the center is based a lot on what a church is, and the overall design of churches, essentially starting with the structure and moving in towards the altar. What I like about the following lecture by architect Duncan Stroik is that he starts with the altar and “builds” out from there.
Of course, to understand the altar we should understand what takes place there. Do we truly have the body and blood of Christ? If yes, then that is huge. If no, then none of this really matters. Right? Sometimes I think that most Catholics today see the Eucharist as a symbol, not believing in the Real Presence, not believing in transubstantiation. I think churches in the round reflect that.
How we design and build our churches expresses what we believe to be true — and how we rank truths. A church in the round reflects some truth — that we are all fellowshiping around a shared table. But does it reflect the proper hierarchy of truths? Have more important truths been reduced in rank (as expressed by the design) and lesser, though important, truths been elevated? Has Jesus my friend been elevated over Christ our King?
This is a great lecture by Fr. Chad Ripperger via Sensus Fidelium. I was not previously familiar with how the term “monument” is being used here, but I find the message excellent. [Look up “Catholic monument” online and you get a bunch of headstone and funeral services companies.] I have become increasingly interested in how traditional forms of and within Catholic liturgy and worship were handed down to us from Christ, through the apostles, and developed through history. There’s a lot of good stuff in this talk, but it’s basic message is that the collapse of the use and preservation of Catholic monuments & traditions (arguably an act of deconstruction) has led to the collapse of Catholicism in many parts of the world, been disrespectful of past generations, and sabotaged the fatih. Lex orandi, lex credendi, lex vivendi.
An interesting quote: “Different liturgy beget different church structures.”
Lately I’ve asked if different liturgies, such as the TLM and the NO, actually require different architecture. This makes sense when one feels as though the Novus Ordo being celebrated in a very traditional Catholic church is, in some fundamental but hard to express way, out of place in that space. Or why modernist style church buildings fit okay (arguably) with the NO but not with the TLM. This also raises questions about how to bring back, as it were, the TLM when the available church building is modernist and not traditional. Is it possible? I think so, but certainly not ideal.
I also find his point about Catholics treating sacred things, and especially the Eucharist, in a casual way because the mystery has been removed. This makes me wonder if the act of removing the mystery is, in fact, some version of transgression against the second commandment. I’m not sure of the connection, but I think lessening the idea of God being “I AM” is actually built into the structure of certain modern practices, like receiving Christ in the hand rather than on the tongue. Perhaps this makes God seem more accessible, but I think we are confused about what accessible means, how it’s supposed to “feel,” or why we think it’s important.
In the summer of 1977 I was a boy of eleven looking for things to do with my friends. So, when a sci-fi samurai western fantasy movie, panned by critics and expected to fail big, came to an old single-screen theater without any air conditioning in my hometown, I and a friend just had to check it out. I loved the movie so much I saw it six times that week, and twelve times that year. Of course the movie was Star Wars.
To say the film was immensely popular is an understatement. Why it was such a hit and spawned perhaps the greatest movie franchise in history seems obvious now. The film had great characters, sets, costumes, action sequences, soundtrack, and it followed the classic hero’s journey, which meant the story had deep and broad timeless appeal. But I would also argue that its pageantry played a big role in the film’s success. In particular, the final scene before the credits, in which the principal characters get their recognition and rewards, is a scene of formal, royal, and solemn pageantry. It ties up the story in a perfect bow.
In case you need to be reminded:
I want to posit the need for this scene to exist in order for Star Wars to have succeeded. You see, human beings are designed in such a manner that proper pageantry feeds our souls, clarifies the world, and focuses our passions towards nobility — and our souls are designed to love nobility. Think of an Olympic Games medal ceremony. Is it needed? Absolutely. Does it determine who won? No. But it is the most proper action for the sport at that moment, in that setting — it is about the glory of sport. In Star Wars this final ceremony casts the rest of the story in the right light. Theses characters are not merely winners, they are glorious. And the audience is ennobled as they carry some of that nobility, now in their hearts, beyond the closing credits and into their daily lives. In short, that final scene is what the movie is all about.
I want to argue that something like that final scene in Star Wars, something like that kind of pageantry, is both proper and necessary to the Mass.
A Mass can be very simple and humble. Even the hood of a jeep on the battlefield can serve as a makeshift altar.
A Mass can also have all the royal pageantry of a coronation. Think of the coronation of a Medieval king. There is pageantry, awe, solemnity, beauty, and reverence. There is also appropriate action: kneeling, proclamations, prayers, and a crowning — which requires the physical object of a crown.
And with a coronation there is also a change in ontology. In others words, a man actually becomes a king. The pageantry is not merely symbolic. In some very real way a man has actually changed — a man made king, king made flesh. This sort of understanding is something that was lost on the way to modernity. This is something we moderns do not understand well in an overt sense.
But we still act sometimes as though it is, in fact, true. In other words we believe it, though we might want to admit it for what it is. Our actions give us away. Watching the Olympics I am struck by how many times it’s mentioned that once an athlete has become a medal winner they will always be one, and that cannot be take away from them. They have changed from a non-Olympic medalist to an Olympic medalist. They are set apart. They are now an Olympian. They walk the earth as a different creature.
There is another activity we do that speaks volumes to this reality, and that is with our liturgical action in the Mass. Catholics believe in the Real Presence of Christ in the Eucharist. We believe in transubstantiation, that the bread and wine truly become the body and blood of our Lord, Jesus Christ. Knowing what we know, the Mass becomes a pageant of Christ the King. We celebrate His death and resurrection with kneeling, proclamations, prayers, and a sacrifice. It has all the solemnity and reverence of temple worship, of a wedding, and of a coronation.
Catholics are always faced with the questions of 1) do you truly believe in the Real Presence and, if so, 2) how should behave when in the presence of your king and savior and your God? Treating the Mass for what it is obligates Catholics to certain behaviors. We may not want to be overly prescriptive and proscriptive, but it’s fair to say that we all can figure out basic ideas of of action, dress, and other factors based on our culture, history, and humanness.
God does not need our worship. We don’t go to Mass because God needs us to go. Rather, God gave us the Mass so that we might draw closer to Him, and that we might be fortified against the pressures of the world. The Mass is a gift, and worship is like a healthy diet and exercise. The closer our worship is to what is most proper, the better it is for us.
A truly solemn Novus Ordo Mass can provide this fairly well, but nothing compares to the beautiful and appropriate action of the Extraordinary Form of the Mass, a.k.a. the Traditional Latin Mass. Here is an example* from a parish in Paris:
Notice how this Mass has a kind of similarity to the pageantry of the Star Wars scene above, especially once the organ begins (okay, I know it’s no John Williams score) and the procession enters the nave and sanctuary. People only do these kinds of things in the presence of royalty. A Mass like this is one of the most human activities any of us can experience. It is strangely foreign to our daily experience, but then again it is Heaven on Earth, and thus not quotidien. Still, we are made for this. God created us to need this kind of liturgy (the work of the people) and to be fed by such appropriate pageantry.
To not see this truth is to be broken in some substantial way. Modernity breaks people. The Devil breaks people. Sin does too, but modernity, as a tool of the Devil, has a special desire to rid humanity of right praise towards God. Evangelical Protestant attempts at worship recognize the need at some level, but fail because of some fundamental theological flaws, namely the disbelief in the Real Presence in the Eucharist. This disbelief has many consequences, including the development of a non-sacramental view of creation and our faith, and this leads to a false anthropology to such a degree that true Christian pageantry is lost and even disdained. Without the Real Presence there is no King in the building and thus no worship except, perhaps, our own vanity. Poor theology breaks people too.
*This example is of a SSPX Mass. I’m not including it to promote the SSPX, but they do know how to celebrate a Traditional Latin Mass, and I truly love the inclusion of the very human life that infuses the Mass — people arriving, families, sounds and textures, etc.