How Liturgical Abuse Impacted the Family

Catholic Education Daily August 26, 2013:

The connection between the Sacred Liturgy and the family may not be the most obvious thing, but two excellent papers on this topic were delivered at the conference on Friday, June 28th
Monsignor Ignacio Barreiro Carámbula, the executive director of Human Life International’s Rome office, gave a talk on “Sacred Liturgy and the Defense of Human Life.”  He stated that “a man who does not adore God in the liturgy will not be grateful to God for his greatest gift – life.”   However, he spent much of his talk arguing that there was a connection between the rejection of Pope Paul VI’s encyclical Humanae Vitae and the way the reform of the Sacred Liturgy was carried out in the 1960s.  In Monsignor Barreiro’s opinion, the rejection of Pope Paul’s reiteration of the Church’s teaching on contraception was at least partly the result of the radical changes that were already occurring in the liturgy.
The expectations of change in this central moral teaching were fueled by the liturgical changes or, as the Latin axiom puts it, Lex orandi, lex credendi.  In other words, if the law of worship was so suddenly and radically to change, why not the law of belief?
Monsignor Barreiro also made the interesting point that the main reason to have children is “to populate heaven with more souls who will enjoy the eternal contemplation of God . . .but if the liturgy does not give us that beautiful contemplation of God, we are going to be less motivated to have children who will enjoy it.”  As those of us very sensitive to the beautiful have sometimes felt – at an exceptionally bad liturgical celebration (I must add!) – “if this is supposed to be a foretaste of heaven, then I am not so sure why I would want to go there . . . . ”
Professor Miguel Ayuso, a sociologist from Spain, gave a talk entitled “Sacred Liturgy as the Heart of the Life and Mission of the Family.”  His talk, which took for granted the importance of the family, touched on the nature and necessity of Christian institutions in a society.  He said that “there cannot be a Christian people without Christian institutions.”  His main point had to do with the tendency of contemporary thinkers, over the past fifty years or so, to criticize mere “practices” of religion.
While it is true that merely “going through the motions” is never good enough for a Christian believer, who has to worship in spirit and truth; nonetheless, there have to be“public motions” to go through.  The Catholic religion is an incarnational religion, a religion that has to be manifested in the public square.  It is a religion of processions, feasts and solemnities.  It is neither a religion for angels nor for private individuals.   It has always been a Protestant tendency to belittle the physical/communal aspect of Christian life in favor of the individual having a private relationship with the Divine.
Finally, this is where the Catholic college and its role in the liturgical formation of the students comes into play.  Certainly Catholic students need to be taught right doctrine – both faith and morals – however, a non-traditional liturgy can set up a real cognitive dissonance.  If the liturgy and its music change to keep up with and reflect the times, why should doctrine not change likewise?  We are to be in communion with the Church not only throughout the world, but also through time.  Although some might disagree, I contend that one of the best ways for a Catholic college to teach students intuitively that we believe the same things about marriage and the family as in the 12th century, is to worship in continuity with the way Catholics did in the 12th century.

The New Translation of the Mass

Arlington Catholic Herald October 6, 2010:
The following was written by the Most Rev, Paul Steven Loverde, Bishop of the Diocese of Arlington, West Virginia.
Some of you may recall, as I do, learning certain tenets of our faith from the Baltimore Catechism. The concise, memorable question-and-answer format assisted me as a boy in learning theological truths upon which I still reflect today. In light of the announcement from the United States Conference of Catholic Bishops (USCCB) that, after years of work, the new translation of the Roman Missal will be implemented in Advent 2011, the Catechism question “What is Prayer?” particularly resounds with me. The response, “Prayer is the lifting up of our minds and hearts to God,” highlights the opportunity for spiritual growth that the new translation will afford each of us (Baltimore Catechism, no. 1099).
This new translation of the Mass is the result of years of labor by skilled translators and the national conferences of bishops in English-speaking nations. The result is a translation of the Mass that will contribute to the ongoing renewal of sacred liturgy in our parishes and is a more accurate translation of the official Latin edition of the Roman Missal, first promulgated in 1970, updated again in 1975 and published in its third edition in 2000. Our Holy Father prayed that the new translation would be “a springboard for a renewal and a deepening of Eucharistic devotion all over the English-speaking world” (Pope Benedict XVI, Address to the Vox Clara Committee, 28 April 2010). Yes, this translation means more than merely learning new responses to say during Mass, although the words have a particular purpose and are important. It is, ultimately, a call to strengthen our prayer to God during the liturgy and to more actively and authentically participate: to truly “lift our minds and hearts to God.”
It is my prayer that each of us will take time to reflect upon the changes being made and the true meaning of the words that the priest and the congregation pray at Mass. Consider, for example, the occasions in the Mass when the celebrant says, “The Lord be with you.” Instead of, “And also with you,” under the new translation the congregation will reply, “And with your spirit.” Far from being a reduction in meaning, this response, which is more true to the official Latin text from which all translations have been made, increases our understanding that we are asking the Lord to dwell in the souls of those gathered for the Holy Sacrifice of the Mass. In addition, since the priest (or deacon before the proclamation of the Gospel) greets the faithful with the words, “The Lord be with you,” the response, “And with your spirit” serves to mark those moments of truly priestly (or diaconal) ministry, that is, when the priest (or deacon) is about to do what he is ordained to do. These moments include: presiding over the entire prayer of the community at the beginning of the Mass; proclaiming God’s holy Word in His Gospel; offering the Eucharistic Prayer, which begins with the Preface; and imparting the final blessing. Our new response indicates that the priest (or deacon) is not acting on his own but only in the power of Christ and the Holy Spirit.
The new translation of the Roman Missal will also include Masses for recently canonized saints, additional prefaces for the Eucharistic Prayers, other Masses for Various Needs and Intentions, and updated and revised rubrics (instructions) for celebrating the Mass. The richness of these seemingly subtle changes not only brings our prayer closer in line with our brothers and sisters who speak other languages, but also invites us to enter more fully into the mystery of the Mass.
Our participation in the liturgy is an essential part of our worship. Discussing the Mass, Pope Pius X taught that “the faithful assemble for no other object than that of acquiring this spirit from its foremost and indispensable font, which is the active participation in the most holy mysteries and in the public and solemn prayer of the Church” (Pope Pius X, Tra le Sollecitudini, 22 November 1903). This liturgical theme was further developed by the Servant of God, Pope Paul VI during the Second Vatican Council when he wrote that the “Church consists in the full active participation of all God's holy people in these liturgical celebrations, especially in the same Eucharist, in a single prayer, at one altar, at which there presides the bishop surrounded by his college of priests and by his ministers” (Pope Paul VI, Sacrosanctum Concilium, 1963, no. 41). The new translation provides us with the opportunity, once again, to participate in the Mass in a deeper way.
In the upcoming year, you will learn more details on the new translation and be given the grace-filled opportunity to deepen your life of prayer during the liturgy through additional catechesis. In the next year, in our diocesan Church and throughout English-speaking nations, we will prepare for the implementation of the new translation. During this time of fruitful transition, I ask you to dedicate yourself to active participation in the celebration of the Mass. As this new translation so beautifully emphasizes, Our Lord Jesus Christ died so that we may have life, a mystery which we celebrate at each and every Liturgy. He sacrificed Himself for us; let our response be one of prayerful participation in the celebration of the Eucharist, which He instituted in His Church.