Liturgical Changes, Part 6, the Confiteor

Dear Parishioners,

If you are a liturgical nerd, this week’s letter is for you. For the rest of you, feel free to quickly skim this letter or go right to the very last sentence… and receive my apology for such a long letter about such a small part of the Mass. My intentions are to help clarify this small point that has baffled many, including myself, and to get some sense of direction prior to our upcoming workshop on the Archdiocesan Liturgical Handbook(ALH). 

When the Roman Missal (think the big red book the priest reads from at Mass) was updated and released for use amounts a decade ago, there were many changes to the wording of the prayers as well as to the rubrics (think instructions) of how to offer Mass. One that seemed clear to me was at the beginning of the Mass, the Introductory Rite, when we confess our sins. The first option for that rite is called the Confiteor (“I confess…”). In the previous (1970 ed.) Missal, it clearly instructed the faithful to recite, “through my fault,” once, and to strike the breast once at that moment. The current (2011 ed.) Missal returned to the three-time repetition of this phrase, yet the rubric did not clearly change to include three strikes of the breast. So, during those first months with the new Missal, I guided the faithful to maintain a single striking of the breast. Now, fast forward almost a decade: our new ALH instructs the faithful to strike the breast three times (1.13.1). So I inquired with Msgr. Gerard O’Connor, our archdiocesan Director of the Office of Divine Worship and principle author of the ALH. He reaffirmed the guidance from the ALH and sent me a link where this was addressed by a professor in Rome who was asked about this small issue. The moderator, Fr. Edward McNamara, professor of liturgy at the Regina Apostolorum University offered this response about the ambiguity of the new rubric in this regard:

The perceived lack of specificity is in the original Latin rubric which says, "[P]ercutientes sibi pectus," whereas the extraordinary form specifies that the breast should be struck three times.

There is, however, a slight but noticeable change in translating this rubric. The former translation, with only one admission of fault, said that the faithful should "strike their breast," thus specifying a single strike. The current translation says, "[A]nd striking their breast, they say:" before the triple admission of fault.

This use of the gerund indicates a continuous action, and so I would say that even if a number is not specified in the rubric, the use of a dynamic expression implies that the number corresponds to the times one admits to personal faults. I think that this is also what would come naturally to most people in any case.

This would be confirmed by the practice in Spanish- and Italian-language countries, which have always maintained the triple form in the "I Confess." The Spanish missal translates the rubric as "golpeándose el pecho, dicen:" which could mean either once or several times. In these countries it is also common practice for priest and faithful to strike the breast three times.

Although the Second Vatican Council requested the removal of "useless repetitions," it must be said that not all repetition is useless. Some forms of communication necessarily use what is technically called redundancy, that is, reinforcing the signal carrying a message more than would be strictly necessary in order to overcome outside interference and stress its importance.

The triple repetition of words and gestures in the Confiteor could be considered such a case. With the former translation it was fairly easy to omit the gesture of striking the breast or pay scant attention to its meaning. The triple repetition underlines its importance and helps us to concentrate on the inner meaning of what we say and do.

It must be admitted, though, that the above argumentation is not watertight, and a single strike could also be a valid interpretation of the rubric. (for an even more expansive response, go to ewtn.com/library/liturgy/zlitur388.htm).

So, the rubric is not absolutely clear from what Fr. McNamara shares, though there are common traditions that lean us towards one option. This is where the ALH, General Instructions to the Roman Missal(GIRM), and our Director of the Office Divine Worship are helpful. Msgr. O’Connor shared with me an important section of the GIRM which offers guidance regarding liturgical postures in liturgy:

A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them (42).

And then Msgr. O’Connor concludes with the reason the ALH offers the guidance it does in this regard:

I think that given the centuries tradition (paying attention to the traditional practice of the Roman Rite) on the triple striking of the breast and the fact that it has been more or less universally adopted again in the English speaking world, we explicitly mentioned three times. Thinking back we should have left it as just ‘striking’. But I think in practical terms, desiring a common approach for the faithful “A common bodily posture, to be observed by all those taking part, is a sign of the unity”, we should encourage the three strikes.

So, while one striking of the breast once fulfills the rubric at the Confiteor, three times may be in more harmony with the intent of the rubric and tradition of the Church. 

Blessings,

Fr. William Holtzinger
Pastor

Liturgical Changes, Part 5, Postures at Mass

Dear Parishioners,

In the course of time, traditions grow up in parishes, sometimes encouraged by priests, nuns, or other lay leaders. Other times, they come from experiences on retreats and other events. All these are part of the life of a parish. Sometimes, these are laudable for they reinforce or remind the people about the norms of the Church Universal. Sometimes, however, these traditions are not what the Church intended or are problematic expressions of faith that confuse the proper roles of those at Mass. Over time, I have been asked by various parishioners about the proper posture/gestures that are part of the Mass, specifically, the “Our Father” and the “Rite of Peace.” In this regard, the new Archdiocesan Liturgical Handbook (ALH) offers some clarification. Below, I have included salient paragraphs to help clarify:

Our Father
1.57.2  During the Our Father, the Roman Missal instructs the priest to “extend his hands” assuming the Orans posture (GIRM 152). This posture is prescribed only for the priest and although it has been adopted by the faithful in some countries after the approval of the Holy See, in the United States it is still a posture assumed only by the priest.

1.57.3  The faithful holding hands during the Our Father is another posture not envisioned or prescribed by the Roman Missal. While this has been adopted within families with small children it should not be considered a normal posture of the Sacred Liturgy. Indeed some may feel uncomfortable if this posture is imposed upon them.

Rite of Peace 
1.58.2  The sign of peace is not an act of reconciliation, which has already occurred in the Penitential Act at the beginning of the Mass, nor is it a neighborly greeting. This misunderstanding of the meaning of the sign has led to abuses, such as extended or protracted exchanges of handshakes, hugs, and kisses, which delay the Lamb of God and disrupt the flow of the celebration of the Eucharist.

Understanding these guidelines, it is important to be charitable in all we do. Please, if someone does not follow these guidelines, do not chastise them. Be very careful in your pastoral advice so as not to offend. That being said, the above guidelines are from our Archbishop and the ALH.

Related to other gestures, I have noticed that some faithful lower their heads and strike their breast when the Body and Blood are shown/elevated and the priest says, “do this in memory of me.” According to Fr. Paul Turner, STD::

There has never been a rubric for people striking their breast during the elevation, nor for them to lower their heads. The rubrics are quite scant when it comes to what the people are supposed to do. Devotions have evolved apart from the rubrics.  If the people stand for the eucharistic prayer they are supposed to make a low bow while the priest genuflects at the elevations (GIRM 43). (paulturner.org/striking-the-breast-and-bowing)

The General Instructions to the Roman Missal (aka GIRM) in Latin uses the word, “to show,” which then implies that the faithful are to be looking or gazing at the mystery before them. Bowing one’s head, therefore, would seem to be in contradiction to that which is intended by the action in Mass at that moment. So, please, look! Gaze! Let your hearts be filled with the great mystery before you when the priest shows you the precious species of the Eucharist. Do nothing other, for this is primarily a moment of wonder and awe, not of repentance.

Again, charity is first in all we do. Please refrain from being the. “liturgical police” and hunt everyone down that does not follow every gesture perfectly. It is my hope that all will read this letter and come to understand that uniformity in our gestures at Mass offer a more noble and simple liturgy which the Church prescribes. May the Holy Mass be ever more efficacious in our lives, as we all strive to be “led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people, ‘a chosen race, a royal priesthood, a holy nation, a redeemed people’ (1 Pet. 2:9, 4-5) have a right and obligation by reason of their baptism.” (Second Vatican Council, Sacrosanctum Concilium 14).

Blessings,

Fr. William Holtzinger
Pastor

Archdiocesan Liturgical Handbook

Dear Parishioners,

Recently, the Office for Divine Worship, under the leadership of Monsignor Gerard O’Connor, published a 350+ page document to guide parishes and their staff with the Liturgy. It is called the Archdiocesan Liturgical Handbook or ALH for short. It’s intent is “to serve as a guide to many of the aspects of the life of our diocese and our parishes that concern the celebration of the Sacred Liturgy and the understanding of the faith it expresses” (Archbishop Sample, ELH). It is intended to be a “living” document that will be updated over time as new situations arise. It includes “positions, policies, best practices, and particular norms for the Archdiocese of Portland in Oregon” (ibid.).

I have been reading this document and highlighting things which may apply to us. Some need more reflection while others don’t even apply to us. For those that do apply to us, I will be sharing those items in the weeks and months ahead. Our Liturgy Committee will also be reflecting on these things to evaluate our own liturgies and determine if any changes are needed.

The chapters of the ALH covers many things about the Mass and beyond. Here are some of the topics: The Archbishop, the priest, deacons, movement and posture, lay ministers, bread and wine, sacred objects and furnishings, music and singing, the parts of the Mass, Masses with the Archbishop, Sunday parish celebrations, reception of Holy Communion, reservation of the Blessed Sacrament including perpetual adoration, aspects related to the RCIA, Baptism of infants, the seven Sacraments, Funerals, Extraordinary Form of Mass, Liturgical year, popular pieties, eastern Christians, and special circumstances.

I have not heard or seen such a document prepared for a diocese. So, this is rather innovative.  I look forward to learning more and seeing where we find ourselves within the norms and guidelines of the ALH. In future bulletin letters, I will publish some of the texts that refer to things that most interest our community. And as always, I am open to your thoughts and constructive comments.

Blessings,

Fr. William Holtzinger
Pastor

Liturgical Change, Pt. 1

Dear Parishioners,

As expected, some liturgical changes will be coming in order to help the faithful more reverently participate in the celebration of the Eucharist. Below is the text from the Office of Divine Worship which explains one specific change regarding kneeling:

Beginning on the Solemnity of the Most Holy Body and Blood of Christ this year, Archbishop Sample has determined that during the celebration of Holy Mass, after the Lamb of God, the faithful will kneel.

The current General Instruction of the Roman Missal (GIRM) states under the section regarding Movement and Postures that: “The faithful kneel after the Agnus Dei unless the diocesan Bishop determines otherwise.” [43]  Previously, the Archdiocese had instructed that the faithful remain standing after the Lamb of God.  [The General Instruction on the Roman Missal, 2000 Revisions and Adaptations for the Archdiocese of Portland in Oregon.]

Archbishop Sample has determined that a more reverent celebration of the Eucharist will be aided by a change in this posture.  Kneeling is a posture of adoration and has been part of the Communion Rite for many centuries.  By kneeling after the Lamb of God, the faithful prepare for the moment in which the priest presents to them the Sacrificed Lamb [Ecce Agnus Dei – Behold the Lamb of God].  This posture of adoration is most appropriate before the reception of Holy Communion.

After the Lamb of God the faithful should remain kneeling until they move from their place to receive Holy Communion.  The tradition of remaining kneeling after the reception of Holy Communion until the priest has returned to his seat is to be commended.

Those who cannot kneel due to infirmity or other impediment should be seated so as to not impede the view of those who kneel.

This change will unite us with the Universal Church, the majority of the Dioceses in the United States and indeed the other diocese in the State of Oregon.  More importantly, Archbishop Sample believes it will enhance the reverent participation of the faithful at Holy Mass and increase their devotion to the Holy Eucharist.

This change will take effect beginning at all Masses of The Solemnity of the Most Holy Body and Blood of Christ, 3 June 2018.

Upon receiving this letter, I contacted the Office of Divine Worship and spoke to Msgr. Gerard O’Connor regarding our specific situation at St. Anne and our reality of offering Mass in the Parish Center Sky Room.  I told him that we have been standing all through the Eucharistic Prayer due to our lack of kneelers and space.  He reaffirmed that we had been doing the appropriate liturgical response for our situation, and upon asking advice, he said that we should continue doing what we have already been doing until we move into our new church which will have pews with kneelers. So, please note that the above liturgical change won’t take place for St. Anne until September 1st when we have our Mass to dedicate our church. Both missions of St. Patrick of the Forest and Our Lady of the River have normal liturgical situations and are to follow the new norms beginning June 3rd, as prescribed in the communication from the Office of Divine Worship, above. 

Blessings,

Fr. William Holtzinger
Pastor

Liturgy Schedule Change

Dear Parishioners,

As you all know, I’ve been trying to discern how we can free our Children’s Faith Formation (formerly called children’s religious ed.) from taking place at the same time as Mass as well as trying to accommodate a Sunday Mass in Cave Junction. After a rather difficult discernment which included input from the Archbishop, discussions with Esperanza, our Hispanic Minister, reflections from all the councils, advice from many parts of the parish, and His- panic ministers outside of the parish, I’ve come to a difficult conclusion. It is clear that there is no perfect solution, but in order to attempt to meet these two main concerns as well as a myriad of others that were brought forward during my discernment with all these groups, it became clear that several things would have to shift.

So below is the new liturgy schedule which takes effect on Labor day Weekend (Sept. 4/5). It frees Children’s Faith Formation from competing with Mass, allows St. Patrick of the Forest to have a Sunday Mass, creates time for adult faith formation classes between the two Masses on Sun- day as well as after the last Mass on Saturday, relieves traffic flow between the Masses on Sunday at St. Anne, and offers the greatest flexibility for scheduling priests and priest substitutes. Yes, there are issues that are intro- duced, but I believe that the benefits outweigh the costs.

I beg your patience as any change is a difficult thing. In- deed, I ask you pray for the Hispanic community, as their Mass time is potentially most disruptive to many of their well established routines. Many have communicated this very thing. However, when talking to many Hispanic Minis- ters, they had a consensus that an evening Mass was a very doable time, indeed potentially better than an early morning Mass. Clearly, some of our Spanish speakers will be unable to come to a Saturday evening Mass due to work, but I hope that many who haven’t come in the past will find the new, later time to be more accommodating. I am aware that this will be difficult, but instead of looking at the glass half empty, I encourage everyone to look at it half full. Imagine now the new possibilities that are before us. God bless you all!!

The new schedule should be announced at all the Masses this weekend. Again, this schedule does not take effect until Labor Day weekend. So, we have two months to pre- pare and adjust our own personal calendars to suit. The new schedule can be found below.

Blessings,
Fr. Bill
Pastor

St. Anne, Grants Pass
Saturday
4:00 PM Confessions
5:30 PM Mass
7:00 PM Mass(Spanish)

Sunday:
8:00 AM
11:00 AM

St. Patrick of the Forest, Cave Junction
Sunday:
10:30 AM Confessions
11:00 AM Mass

Our Lady of the River, Rogue River
Sunday:
8:30 AM Mass

Vocations & Liturgy Schedule

Dear Parishioners,

Vocations

This weekend Archbishop Vlazny ordained six men to the priesthood. This is wonderful news. They are Ysrael Bien, Henry Guillen-Vega, Raul Marquez, Robert Wolf, Mark Kissner, and Joseph Nguyen. Please keep them in your prayers.
Here is Southern Oregon, we have a history of receiving newly ordained priests. As of this writing, Fr. Paschal’s replacement is still in Uganda. I have no idea if and when he will arrive. Needless to say, while this is a large ordination class, we still are behind in our ability to staff parishes with enough priests. I have spoken to the Archbishop about our concern about replacing Fr. Paschal to which he sympathized and promised to work with Fr. Brennan, the vicar of clergy, who is in charge of priest placements to continue to problem solve this issue. I trust it will all fall together as it needs to be. Please note that Parochial Vicars (think assistant priests) don’t remain so for very long before they become pastors. In years past, these men would be Parochial Vicars for many years, learning the skills necessary to shepherd a parish. On your part, please keep vocations to the priesthood high on your list of intentions. Parents, you need to encourage your sons to consider this vocation. Without priests, we have no Eucharist. But, I am no alarmist. I believe that God is raising up more and more men to this noble and heroic vocation. May our parish be fertile ground to encourage vocations.

Liturgy Schedule Issues

Since my arrival, it has become obviously clear that there are many issues which need to be solved. One of these is the competition that our Children’s Faith Formation has with our 9:30 AM Mass. Children in our Hispanic community are having to decide whether to send their children to classes or go to Mass. This is unjust. Mass is the source and summit of our faith. Yet, if our children don’t have the opportunity to learn about their faith, then we are complicit in furthering the ignorance of our youngsters making them fodder for other religions or secularism.
Second is the desire for St. Patrick to return to a Sunday Mass. Many of their elderly are not able to make it to Mass when it is dark in the winter. Also, due to sports on Saturday’s, many families do not come to Mass when there is a conflict.
Third, is the best use of our priests. While we have three priests which allow us to cover all six Masses in three locations, we need to be prepared for two priest. In addition, we need to create a flexible schedule that allows us to more easily get a substitute when one of us is sick or out of town.

Opportunities

In addition to these issues, I think we have several opportunities if we craft a schedule that has more time between the Masses. It will allow us to host adult faith formation opportunities between the Masses, relieve our traffic flow between Masses, and afford people with better chances for better parking. For families with children, while their kids are in class, there will be an opportunity to grow deeper in their own faith. Our priests will also have more chance to share in fellowship at coffee and donuts instead of rushing off to the next Mass. I hope to introduce a monthly series I have previously called “Catholicism 101” which explores the basics of our faith as well as current topics.

Liturgy Schedule Change

To these ends I have been pondering on many different scenarios that will allow for all of these to happen. I’ve been speaking with all the councils of all three Churches, discussing the ramifications of one schedule idea over another with staff members. I have been discussing at length various options with our priests as well as those of the vicariate. There is no schedule that is a total win-win. But, there are a few ideas that would solve many of these ideas. I have not yet come to a decision as to what will happen, but I hope to announce a decision by the beginning of July. One thing that is very seriously being looked at is moving the Spanish Mass to another day or time. It is the smallest of our Masses and sits during “prime time” when our children are attending Faith Formation. If this happens, that segment of our community will need our prayers and encouragement. Again, nothing is set in stone, but I ask for your support and not your criticism. The hope is to make the liturgy schedule change effective come the beginning of September. That will allow us to figure out the kinks and how to solve them.

Change Is Hard, But Love Conquers Fear

With any change comes fear. It wasn’t that long ago when Fr. Karl was alone here and he had no parochial vicar. I don’t believe that will happen in the immediate future, but we must be prepared for the day when we have only two priests, for which we will all need to step up and help out even more. We are privileged to have the priests we do with such a shortage ongoing around us. I am very grateful for the Archbishop’s understanding for the need to have at least two priests here.
In my ten years of priestly service, I have noticed that often people are okay with change as long as it effects others and not themselves. In our current situation, I ask you to pray for wisdom and guidance for me and flexibility and openness for all those who may be dissatisfied with whatever comes their way. Instead of a glass half empty, I believe that these changes will fill our cup to overflowing. It reminds me of something I once heard and have repeated many times in my homilies. When you are in love, your zip code doesn’t matter. Neither does the time of day. I believe that we have many wonderful opportunities to grow in our faith. God bless you all.

Yours in Christ,

Fr. William Holtzinger
Pastor