How to help correct liturgical aberrations

[surritter]

I joined my parish’s Worship Committee a few months ago because the pastor did some things at Mass that went against the norms, and I wanted to gently persuade him to “stick with the book.” I can share a few suggestions for anyone else who attends a parish where some of these things go on.

First, don’t assume that the pastor purposely deviates from the prescribed actions or words on purpose to be disobedient. Usually, they choose a certain deviation because they think it is more “meaningful” or they might be trying to avoid what they consider to be sexist language.

Here’s two specific instances where I and another member of the Committee were able to gently sway the pastor without being accusatory:

Ever since he arrived at the parish, the priest would have the Extraordinary Ministers of HC (of course, at our small parish they are used at each Mass; sigh) come up and he would first distribute Communion to them. Each of them would hold the host, and then Father and all the EMHCs would consume together. This is clearly prohibited – particularly in Redemptiononis Sacramentum – but I knew that if I pointed this out to him I would be labeled as “legalistic.” So I took a different approach: I pointed out that to distribute to the EMHCs in this way took away their right to receive Communion on the tongue (since they had to wait for everyone else). He thought for a moment, and said “Well, I suppose that’s a good point…” Sure enough, a couple weeks later I noticed that he had stopped the practice. I had appealed to his “progressive” side by claiming that someone’s rights were being taken away!

The second instance is when he suggested that we not purchase missalettes anymore, because he claims that the Scriptures are to be proclaimed and heard, and if each person has his head buried in the missalette, then the sense of “community” is broken. From earlier discussions, I was pretty certain that his real reason was that he is itching to use the Canadian lectionary for the readings, since those readings have more gender-neutral language, and no missalettes would mean that no one is wise to this move (yes, we live in the US, not Canada!).

My wife is a teacher, and I spoke up – saying that while the “hearing” of God’s word is the ideal, any educator can tell you that people absorb material differently. The memory retention of something that is read is usually better than if it is only heard. Plus, the lectors do not always annunciate properly. After I said this, the suggestion has faded away and we still have the missalettes!

If you see things in your parish that are off base, I encourage you to join the Worship Committee and work under the radar. Does anyone else have similar success stories?

 

[brianmichael]

S,

same stuff happened at my parish concerining the extraordinary ministers holding up the Host per the “Ecce Agnus Dei” (luckily it stopped)

as for the the lack good pronunciation i usually brush that off

Are you in Canada?

 

[Ruthie]

I’ve never been on such a committee, but here’s something I learned many years ago.

Most people will defend themselves if told, “You’re wrong.” But if they find out for themselves, the good ones will admit it.

So, saying something like, “Oh - I was reading the Whoozits a while ago, but I can’t remember where that is; can you show me?” usually gets good results.

My supervisor, who would defy you all day if you said he was wrong, when exposed to this method, would usually say, in a tone of discovery, “Oh! I was wrong!” (In that job, we used two big fat rulebooks.)

HTH,

Ruthie

 

[jpjd]

The second instance is when he suggested that we not purchase missalettes anymore, because he claims that the Scriptures are to be proclaimed and heard, and if each person has his head buried in the missalette, then the sense of “community” is broken.

Your priest is correct about the Scriptures are to be proclaimed and heard. However, I agree with you that it’s not a good idea to get rid of the missalettes. A good compromise is to get the missalettes that have a summary of the readings and not the entire readings themselves. These also don’t have the Eucharistic Prayers written out. With this missalette, therefore, you have everything you need to follow the Mass, but your head is not buried in the missalette.

 

[Seatuck]

Don’t forget the impaired. Those with hearing and sight impairment. They need the missalette to follow along. Even if you have a full time person to sign at every Mass there may be those who have poor vision who can’t see and need the words up close to their face. They deserve the Gospel Message also , in a manner that they can receive it in.

 

[Newbie2]

Not only the physically impared, but the “spiritually impared” as well; those folks who are new to a Catholic mass, visitors, RCIA folks and the like.

If you don’t know the order of mass or the music or the words, it can be very intimidating and confusing. Perhaps this can be used as a reason to reinstate the missels at your parish, OP.

As well, if you’re on the committee, make your voice heard, whether or not your advice is followed.

BTW, I like the term “liturgical aberration” rather than the oft misused “liturgical abuse”.

 

[elizabeth22]

My story isn’t success, it’s frustration. Our priest informed us about a year ago that we would begin standing after receiving the Eucharist until the last person had received. It’s awful. People are not quiet and reverent, they’re noisy and it’s impossible to really pray and reflect. I talked with another more conservative priest and he said that our priest is wrong to force us to stand. I did indeed read the GIRM and it does say the posture cannot be mandated so that people don’t have the freedom to kneel if they wish. The reasoning for us all to remain standing is that this shows we are a community receiving the body of Christ, and as a community we stand together.

 

[Like]

My story isn’t success, it’s frustration. Our priest informed us about a year ago that we would begin standing after receiving the Eucharist until the last person had received. It’s awful. People are not quiet and reverent, they’re noisy and it’s impossible to really pray and reflect. I talked with another more conservative priest and he said that our priest is wrong to force us to stand. I did indeed read the GIRM and it does say the posture cannot be mandated so that people don’t have the freedom to kneel if they wish. The reasoning for us all to remain standing is that this shows we are a community receiving the body of Christ, and as a community we stand together.

Yes, I know what you mean.We are informed before every Sunday Mass we are to remain standing until all have received by order of the Bishop.

 

[elizabeth22]

Our priest told us we were among the last to adopt the new “rules”. In other churches I’ve visited, people are still kneeling as they return to their pew after receiving Holy Communion. I’m pretty frustrated. I wonder if a Bishop can change what is set forth in the GIRM.

 

[Lux_et_Tenebrae]

Hi,

I agree that it is very frustrating when things change to something which is not our preference.

Why not write a respectful letter? (Perhaps even get others to sign it) If enough people write, perhaps the Bishop will agree to change this instruction. I believe the reason for standing is uniformity of posture throughout the whole Communion rite, same as the reason many priests and Bishops do not want kneeling for Holy Communion.

From the GIRM

1. …In the dioceses of the United States of America, they should kneel beginning after the singing or recitation of the Sanctus until after the Amen of the Eucharistic Prayer, except when prevented on occasion by reasons of health, lack of space, the large number of people present, or some other good reason. Those who do not kneel ought to make a profound bow when the priest genuflects after the consecration. The faithful kneel after the Agnus Dei unless the Diocesan Bishop determines otherwise.53

(no emphesis in GIRM, but is bolded in the US adaptations section)

1. The Diocesan Bishop, who is to be regarded as the high priest of his flock, and from whom the life in Christ of the faithful under his care in a certain sense derives and upon whom it depends,148 must promote, regulate, and be vigilant over the liturgical life in his diocese. It is to him that in this Instruction is entrusted the regulating of the discipline of concelebration (cf. above, nos. 202, 374) and the establishing of norms regarding the function of serving the priest at the altar (cf. above, no. 107), the distribution of Holy Communion under both kinds (cf. above, no. 283), and the construction and ordering of churches (cf. above, no. 291). With him lies responsibility above all for fostering the spirit of the Sacred Liturgy in the priests, deacons, and faithful.

1. It is up to the Conferences of Bishops to decide on the adaptations indicated in this General Instruction and in the Order of Mass and, once their decisions have been accorded the recognitio of the Apostolic See, to introduce them into the Missal itself. These adaptations include

The gestures and posture of the faithful (cf. no. 43 above);

The gestures of veneration toward the altar and the Book of the Gospels (cf. no. 273 above);

The texts of the chants at the entrance, at the presentation of the gifts, and at Communion (cf. nos. 48, 74, 87 above);

The readings from Sacred Scripture to be used in special circumstances (cf. no. 362 above);

The form of the gesture of peace (cf. no. 82 above);

The manner of receiving Holy Communion (cf. nos. 160, 283 above);

The materials for the altar and sacred furnishings, especially the sacred vessels, and also the materials, form, and color of the liturgical vestments (cf. nos. 301, 326, 329, 339, 342-346 above).

Lux

 

[japhy]

Posture after Communion (standing, sitting, kneeling) is not something the Church (i.e. the Holy See in Rome) wants to rigorize, to the point of preventing those who wish to kneel in prayer to do so. Catholics have the right to kneel or sit or stand after they have received Communion.

See here and here.

 

[Lux_et_Tenebrae]

PS This is from Varietates Legitimae.

The gestures and postures of the assembly are signs of its unity and express its active participation and foster the spiritual attitude of the participants.[89] Each culture will choose those gestures and bodily postures which express the attitude of humanity before God, giving them a Christian significance, having some relationship if possible, with the gestures and postures of the Bible.

 

[puzzleannie]

use of missalettes or other worship aides, or the absence is not an abuse, it is a matter of preference, what is best for the congregation and sometimes cost. It does not help the issue to confuse legitimate abuse with peripherals.

the lay witness protocol on the website of Catholics United for the Faith, cuf.org, is the best overall guide for how to approach real abuse situations, but as OP rightly points out, we first have to be sure of our ground and do the research. OP’s main point, our attitude and methods, is well taken, and approaching the priest in an adversarial manner is counterproductive.

 

[Lux_et_Tenebrae]

Posture after Communion (standing, sitting, kneeling) is not something the Church (i.e. the Holy See in Rome) wants to rigorize, to the point of preventing those who wish to kneel in prayer to do so. Catholics have the right to kneel or sit or stand after they have received Communion.

See here and here.

Hi,

I hate to think of “rights” regarding worship. The Bishop has the “right” to issue instructions in these matters. I personally would defer to the wishes of the priest/celebrant and/or the Bishop. Others will do as they choose.

Lux

 

[japhy]

I hate to think of “rights” regarding worship.

The Church does not mind speaking of “rights” regarding worship. Redemptionis Sacramentum lists around a dozen. I will gladly accept those rights which the Church has deemed it prudent to bestow upon me.

The Bishop has the “right” to issue instructions in these matters.

No, the Bishop does not have a “right” to issue instruction in these matters, because the Holy See, through the Congregation of Divine Worship and the Discipline of the Sacraments, has alreadyanswered this question:
Dubium: In many places, the faithful are accustomed to kneeling or sitting in personal prayer upon returning to their places after having individually received Holy Communion during Mass. Is it the intention of the Missale Romanum, editio typical tertia, to forbid this practice?

Cardinal Francis Arinze, Prefect of the CDW, responded to the question on June 5, 2003 (Prot. N. 855/03/L):

Responsum: No, for this reason. The reason is that the prescription of the Institutio Generalis Missalis Romani, no. 43, is intended, on the one hand to ensure within broad limits a certain uniformity of posture within the congregation for the various parts of the celebration of Holy Mass, and on the other, not to regulate posture rigidly in such a way that those who wish to kneel or sit would no longer be free.
The discussion of the US bishops also reveals how the USCCB interprets the GIRM in this matter:
Archbishop Chaput: And what Bishop Clark is suggesting is that nobody sit or kneel until everybody receives; and then they can. …

Archbishop Lipscomb: Well, again, if that was the bishop’s intention I don’t think we would accept that as practice for the United States – until everybody goes to Communion then you either sit or kneel, that everybody remains standing until then. I just don’t think that follows the practice of most of our churches in the United States.

Archbishop Chaput: See, I agree with you, but I thought this was confusing so I was just asking for a clarification. So the period of silence can begin as soon as you receive, if you want to go back and sit down, or kneel.
You can read similar things here and here.

I personally would defer to the wishes of the priest/celebrant and/or the Bishop. Others will do as they choose.

Wait, the “wishes” of the priest/bishop or the “rules” of the priest/bishop? They do not have the right to make rules in this regard, and why should their liturgical “wishes” trump the liturgical rights given to every Latin Catholic by Rome?

The Bishop does not have the right to tell me: I cannot receive on the tongue, or I cannot kneel after Communion; I cannot kneel for Communion (that discussion is in another thread, I know…); I must hold hands with the people next to me during the Our Father; I cannot make a sign of reverence before receiving Communion; etc. The rights of a bishop in the liturgy are not absolute.

The problem is that many US Bishops don’t understand this. That is how Communion under both kinds being permitted at EVERY MASS EVERY DAY in the US got started. Bishops in 1978 believed they had the right to do so, and permitted it (my bishop REQUIRES it!), despite Inaestimabile Donum in 1980 which said, in part: “With regard to Communion under both kinds, the norms laid down by the Church must be observed … Episcopal conferences and ordinaries also are not to go beyond what is laid down in the present discipline: the granting of permission for Communion under both kinds is not to be indiscriminate, and the celebrations in question are to be specified precisely; the groups that use this faculty are to be clearly defined, well disciplined, and homogeneous.” (n. 12) The permission of Communion under both kinds on weekday and Sunday Masses does not fit that description. It was not until 1984 that Rome officially permitted Communion under both kinds in the US (and this is now reflected in the Latin GIRM).

 

[Lux_et_Tenebrae]

To me, it is more about a spirit of community worship, and subjecting my will to that of the priest/celebrant or bishop.

The approved GIRM states the Bishop has the “right” to issue instructions, and even if this is not to be ridigidly enforced, I will follow his instructions and also do as the community does,if it is reasonable. If there are many irregularities, I will try to worship elsewhere. I would rather switch, than fight.

If the congregation stands, I’ll stand, if they kneel, I’ll kneel, if I am able,; I don’t paricularly like hand-holding during the Lord’s Prayer (even though I don’t feel it is “wrong”), but i will hold hands, if it is the local custom.

The Mass can bring much peace, if we allow it.

Lux

 

[benedictgal]

Shortly after graduating from Texas, I joined my parish’s liturgical committee. The first thing that our parish liturgist told me to do was to read the Roman Missal. That’s somewhat of a dangerous thing to do if you have a legislative background because then you start, as in my case, getting right down to the nitty gritty and picking through the whole thing, including the GIRM, as though it were the Vernon’s Code of Civil Statutes.

I found some holes and kinks in the system. Inasmuch as the music was never a problem (we had a solid musical program that didn’t have any strange OCP-style songs in the repertoire), we were focusing too much on the community and too little on rendeirng an acceptable and pleasing sacrifice to God.

Lectors would change words around in an effort at trying to be “inclusive”. The pastor would drop any reference to the “Father” even though it was against the norms. One of our transitional deacons wanted to change the word in the Gospel from fishermen to fishers of men and women. I didn’t win many of the battles becasue it was hard to fight the system. Nonetheless, the more I engaged in debate, the more I got to read, especially the solid stuff.

Now, my expereince wasn’t a total waste. I did learn a lot about art and environment, picking solid hymns. I promised that if I ever got to do this when I returned home, fidelity to the norms and rubrics would be a top priority. This served me in good stead when I finally did return to my hometown. A priest friend of mine entrusted me with planning the liturgies for what would eventually be our Cathedral and I was on the planning committee for the Mass marking the erection of our diocese and the installation of our first bishop. The one thing I couldn’t get a grip on was the music for that particular Mass (it was all of that horrid stuff you heard at the Papal DC Mass). However, when I planned the Mass to mark the occasion of the bishop taking possession of his Catherdal, my rector and I pulled out all of the stops, going from Pontifical entrance march to chant to just about everything.

The bottom line is that I would encourage you to participate, but, read every authoritative document on the liturgy issued by the Holy See. Read Pope Benedict’s books on the liturgy, especially since what he wrote as Cardinal Ratzinger is now coming to pass during his papacy.

Remember to the most fundamental thing: the rights of the faithful in your parish, albeit the Universal Church. These are listed in Redemptionis Sacramentum:

[12.] On the contrary, it is the right of all of Christ’s faithful that the Liturgy, and in particular the celebration of Holy Mass, should truly be as the Church wishes, according to her stipulations as prescribed in the liturgical books and in the other laws and norms. Likewise, the Catholic people have the right that the Sacrifice of the Holy Mass should be celebrated for them in an integral manner, according to the entire doctrine of the Church’s Magisterium. Finally, it is the Catholic community’s right that the celebration of the Most Holy Eucharist should be carried out for it in such a manner that it truly stands out as a sacrament of unity, to the exclusion of all blemishes and actions that might engender divisions and factions in the Church.32

[13.] All of the norms and exhortations set forth in this Instruction are connected, albeit in various ways, with the mission of the Church, whose task it is to be vigilant concerning the correct and worthy celebration of so great a mystery.

If you base yourself on this section of RS, you will be in good stead.

Regarding isues like posture, remember, too, that the faiithful have rights guaranteed to them by Rome, especially where the reception of Holy Communion is concerned. Should issues arise regarding folks who prefer to kneel to receive Holy Communion (or remain kneeling in their pews after they’ve received Holy Communion), Rome has vehemently defended these practices in official documentation that japhy has quoted in his posts. Rome would not invest soo much time defending this posture (to the point of classifying denying the reception of Holy Communion to communicants who kneell) and classifying it as a serious pastoral abuse if kneeling weren’t already a recognized norm.

 

[japhy]

The approved GIRM states the Bishop has the “right” to issue instructions, and even if this is not to be ridigidly enforced, I will follow his instructions and also do as the community does,if it is reasonable.

Can you please cite the GIRM on this matter?

 

[Lux_et_Tenebrae]

Post # 10.

I don’t wish to get into this again. You wish to speak of the 'rights" of the congregation.

I prefer to worship as one community, as we are instructed.

Peace

Lux

 

[benedictgal]

Japhy, Redemptionis Sacramentum makes this rather interesting statement:

21.] It pertains to the diocesan Bishop, then, “within the limits of his competence, to set forth liturgical norms in his Diocese, by which all are bound”.45 ***Still, the Bishop must take care not to allow the removal of that liberty foreseen by the norms of the liturgical books ***so that the celebration may be adapted in an intelligent manner to the Church building, or to the group of the faithful who are present, or to particular pastoral circumstances in such a way that the universal sacred rite is truly accommodated to human understanding.46

This statement, which I noted in bold-face and italics, is certainly applicable to the issue of kneeling to receive Holy Communion. He does not have the absolute authority to abrogate something that Rome has defended and continues to remain in force.