Life Teen Mass

[Brother_John]

Our family attended our first “Life Teen” Mass today. It was quite an experience.

For about the first three minutes, I could have easily walked out and never returned. However, once the music stopped and Mass began, it was quite good.

Many of the prayers were sung in Latin. Granted, it was to “contemporary” melodies, but Latin is Latin. An interesting way to expose our teens to Latin Mass prayer.

The sermon on Jesus and the woman at the well was outstanding.

As the Eucharistic Prayer commenced, the lights in the church were all dimmed, except for the altar itself. Dozens of teens left their pews and knelt before the altar. Not ON, or AROUND, but BEFORE the altar, between where the communion rail used to be, and the front pew. Piano music played very softly throughout the Eucharistic Prayer.

All in all, it was one of the most devout, reverent Masses I’ve attended in many years, especially considering that my “home” parish is rather traditional by some standards.

It was NOT some rock and roll feel good show, like some have claimed it to be, but it would take some getting used to.

There were as many adults there as there were teens.

 

[jmcrae]

It’s nice to see that things are improving with LifeTeen.

 

[James0235]

Our family attended our first “Life Teen” Mass today. It was quite an experience.

For about the first three minutes, I could have easily walked out and never returned. However, once the music stopped and Mass began, it was quite good.

Many of the prayers were sung in Latin. Granted, it was to “contemporary” melodies, but Latin is Latin. An interesting way to expose our teens to Latin Mass prayer.

The sermon on Jesus and the woman at the well was outstanding.

As the Eucharistic Prayer commenced, the lights in the church were all dimmed, except for the altar itself. Dozens of teens left their pews and knelt before the altar. Not ON, or AROUND, but BEFORE the altar, between where the communion rail used to be, and the front pew. Piano music played very softly throughout the Eucharistic Prayer.

All in all, it was one of the most devout, reverent Masses I’ve attended in many years, especially considering that my “home” parish is rather traditional by some standards.

It was NOT some rock and roll feel good show, like some have claimed it to be, but it would take some getting used to.

There were as many adults there as there were teens.

Brother John,

I attend a Life Teen Mass about once a month. I typically attend a TLM every Sunday. But, I volunteer with a Life Teen program at another parish as well.

The people at the TLM can’t understand how I can attend a LT Mass. And the people at the LT Mass don’t understand what I see in the TLM.

My experience of the Life Teen Mass seems similar to yours:

Lights dimmed for consecration except the altar,

a little Latin in the music

(Matt Maher who works for Life Teen nationally writes some pretty good contemporary Christian music. What makes it different is that it is liturgical. How many songs have you heard containing the word “transubstantiation”? I’m not much of a fan of contemporary Christian music but I like Matt Maher’s music. It is used by a lot of local Life Teen programs. And he has been known to use a little latin.)

no gathering around the altar for the consecration. Another nearby parish had the teens come up on the altar. And when we first started a Life Teen Mass we decided no to do that as it is a Liturgical abuse. I’ve never seen a Mass where the teens knelt before the altar. That is probably licit.

We never have music during the EP. I believe that is forbidden.

James

 

[Brother_John]

We never have music during the EP. I believe that is forbidden.

I wondered about that. The piano did also take the place of the bells during consecration.

I’ve always understood that any kind of recorded music during Mass was a no-no…but I wasn’t sure about any music during the Eucharistic Prayer.

There was an 8 x 11 card in the pews with the Latin/English translations for the prayers said in Latin.

Communion was by one species only. Some by hand, some by tongue, and I saw one kneel to receive by tongue.

So, this particular LT Mass does no particular disrespect to traditional Catholicism that I can determine.

 

[James0235]

So, this particular LT Mass does no particular disrespect to traditional Catholicism that I can determine.

Yours (as well as mine) are pretty tame as far as Life Teen goes.

Life Teen itself does not promote Liturgical abuse. But, on the local level it is very common for Life Teen Masses to contain Liturgical abuses.

Part of the problem is that everyone was imitating St. [________] in [edited by Moderator]. This is the flagship Life Teen parish.

As an example:
Life Teen as an organization would not necessarily recommend that the teens gather around the altar. But, people who were interested in starting Life Teen in their own parishes would visit St. [________] to see how things were done. They would see the gathering around the altar and so that is what they would do at home.

The former pastor of St. [________] had no respect for the Liturgical norms of the Church (or Episcopal authority or Catholic morality - but those are other topics). And a lot or people seem to have taken his abuses as some sort of permission to do things differently.

James

 

[Phemie]

I wondered about that. The piano did also take the place of the bells during consecration.

I’ve always understood that any kind of recorded music during Mass was a no-no…but I wasn’t sure about any music during the Eucharistic Prayer.

It is forbidden to have music during any of the presidential prayers.

GIRM 32. The nature of the “presidential” texts demands that they be spoken in a loud and clear voice and that everyone listen with attention.44 Thus, while the priest is speaking these texts, there should be no other prayers or singing, and the organ or other musical instruments should be silent.

 

[benedictgal]

It is forbidden to have music during any of the presidential prayers.

GIRM 32. The nature of the “presidential” texts demands that they be spoken in a loud and clear voice and that everyone listen with attention.44 Thus, while the priest is speaking these texts, there should be no other prayers or singing, and the organ or other musical instruments should be silent.

Plus, Redemptionis makes this additional point:

[53.] While the Priest proclaims the Eucharistic Prayer "there should be no other prayers or singing, and the organ or other musical instruments should be silent",132 except for the people’s acclamations that have been duly approved, as described below.

Furthermore, while it’s good to see that the kids are finally not going around the altar as had been the case in other posts, I don’t quite understand why they just can’t kneel from their pews. What makes them so different that they can’t be with the rest of the folks in the pews.

And, although it’s a very good thing to finally start using Latin in the Mass, the contemporary musical setting is rather troubling. I recall watching the expression on the face of Pope Benedict XVI during the last World Youth Day Mass. He was rather stern and looked somewhat perturbed. Inasmuch as Latin was used, the musical setting was awful. It was as though you were putting a filet mignon in between two hamburger buns with mustard, mayo and ketchup. I don’t remember the link off-hand, but the Mass settings for WYD 2008 are far superior to the pieces performed at Cologne. Truly the Benedict era has finally hit WYD.

It should be interesting to note that even the WYD founder, Pope John Paul II, had his own concerns about sacred music. As late as 2003, he wrote:

1. In continuity with the teachings of St Pius X and the Second Vatican Council, it is necessary first of all to emphasize that music destined for sacred rites must have holiness as its reference point: indeed, “sacred music increases in holiness to the degree that it is intimately linked with liturgical action”[11]. For this very reason, “not all without distinction that is outside the temple (profanum) is fit to cross its threshold”, my venerable Predecessor Paul VI wisely said, commenting on a Decree of the Council of Trent[12]. And he explained that “if music - instrumental and vocal - does not possess at the same time the sense of prayer, dignity and beauty, it precludes the entry into the sphere of the sacred and the religious”[13]. Today, moreover, the meaning of the category “sacred music” has been broadened to include repertoires that cannot be part of the celebration without violating the spirit and norms of the Liturgy itself.

St Pius X’s reform aimed specifically at purifying Church music from the contamination of profane theatrical music that in many countries had polluted the repertoire and musical praxis of the Liturgy. In our day too, careful thought, as I emphasized in the Encyclical Ecclesia de Eucharistia, should be given to the fact that not all the expressions of figurative art or of music are able “to express adequately the mystery grasped in the fullness of the Church’s faith”[14]. Consequently, not all forms of music can be considered suitable for liturgical celebrations.

1. Another principle, affirmed by St Pius X in the Motu Proprio Tra le Sollecitudini and which is closely connected with the previous one, is that of sound form. There can be no music composed for the celebration of sacred rites which is not first of all “true art” or which does not have that efficacy “which the Church aims at obtaining in admitting into her Liturgy the art of musical sounds”[15].

Therefore, both word and form are important in Sacred Music.

 

[Brother_John]

Nonetheless, it was a moving experience.

Immediately prior to starting the Eucharistic Prayer, the priest signaled to the congregation, and the teens poured out of their pews to kneel on the floor before the altar. Both knees, I might add.

I haven’t seen that kind of reverence from teens in many a year.

I saw one adult as well, but it turns out he was the Teen Life director.

I also found VERY fascinating, that the Holy Eucharist was distributed by one species only, something I did not expect.

 

[benedictgal]

Nonetheless, it was a moving experience.

Immediately prior to starting the Eucharistic Prayer, the priest signaled to the congregation, and the teens poured out of their pews to kneel on the floor before the altar. Both knees, I might add.

I haven’t seen that kind of reverence from teens in many a year.

I saw one adult as well, but it turns out he was the Teen Life director.

I also found VERY fascinating, that the Holy Eucharist was distributed by one species only, something I did not expect.

While it is good to see that at least one LT program is moving in the right direction, my question still remains: why would they have to go to the vicinity of the altar to kneel during the consecration? Can’t they adore our Lord from their pews?

Furthermore, just how close to the altar are we talking about? I’m trying to picture the scenario in my mind’s eye, but, it just doesn’t work.

Please, don’t get me wrong. As I said, it’s good that they are making some progress. However, if they are still crowding around the altar, even though they are kneeling on both knees, that still doesn’t make it right.

 

[Brother_John]

While it is good to see that at least one LT program is moving in the right direction, my question still remains: why would they have to go to the vicinity of the altar to kneel during the consecration? Can’t they adore our Lord from their pews?

Furthermore, just how close to the altar are we talking about? I’m trying to picture the scenario in my mind’s eye, but, it just doesn’t work.

Please, don’t get me wrong. As I said, it’s good that they are making some progress. However, if they are still crowding around the altar, even though they are kneeling on both knees, that still doesn’t make it right.

They were kneeling on the floor, immediately in front of the front pews, the floor being the same level as the pews. The altar is three steps up from the floor upon which the teens were kneeling.

Since you bring it up, are there any Church documents that dictate where and how the congregation is to sit, kneel, and stand? Is there some “invisible circle” around the altar that no one is allowed to cross? I understand that congregants aren’t supposed to be up ON the altar platform, but you seem to suggest that there is some sort of “distance marker”?

 

[benedictgal]

Brother John, I pressed the wrong button and your post disappeared. Sorry.

First of all, part of it stems from common sense. The GIRM was never meant to cover every single thing because, in all honesty, such innovations were never envisioned because the Holy See figured that people would have the sense not to invent something on their own. As Redemptionis Sacramentum notes in the very beginning of the document:

[18.] Christ’s faithful have the right that ecclesiastical authority should fully and efficaciously regulate the Sacred Liturgy lest it should ever seem to be “anyone’s private property, whether of the celebrant or of the community in which the mysteries are celebrated”.38

What you witnessed, as noble as it appears, is based on someone’s personal tastes and idiosyncracies (mainly, the founder of the LT movement). Here is what Cardinal Arinze has to say regarding the issue in general:

First of all, it is necessary to bear in mind that the public worship of the Church is something that we receive in faith through the Church. It is not something that we invent. Indeed the essentials of the sacraments are established by Christ Himself. And the detailed rites, including words and actions, have been carefully worked out, guarded and handed down by the Church along the centuries. It would, therefore, not be the proper attitude for an individual or a committee to keep thinking and planning each week how to invent a new way of celebrating Mass.

Moreover, a priority at Mass and other liturgical acts is worship of God. The liturgy is not a field for self-expression, free creation and the demonstration of personal tastes. Idiosyncrasies tend to attract attention to the person rather than to the mysteries of Christ being celebrated. They can also upset, puzzle, annoy, mislead or confuse the congregation.

Furthermore, Cardinal Arinze notes that:

The Second Vatican Council is not ambiguous: “Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop. In virtue of power conceded by the law, the regulation of the liturgy within certain defined limits belongs also to various kinds of competent territorial bodies of bishops legitimately established”. Then the Council adds the warning: “Therefore, absolutely no other person, not even a priest, may add, remove or change anything in the liturgy on his own authority”. (SC 22)

These rulings are not a sign of lack of respect for anyone. They follow from the fact that the liturgy is a celebration of the universal Church. “The prayers addressed to God by the priest who presides over the assembly in the person of Christ are said in the name of the entire holy people as well as of all present. And the visible signs used by the liturgy to signify invisible divine things have been chosen by Christ or the Church”. (SC 33)

From these considerations it follows that a do-it-yourself attitude is not acceptable in the public worship of the Church. It does damage to the Church’s worship and to the faith of the people. The people of God have the right that the liturgy be celebrated as the Church wants it. (cf RS 12) The mysteries of Christ should not be celebrated as personal taste or whim may indicate. “The ‘treasure’ is too important and precious to risk impoverishment or compromise through forms of experimentation or practices introduced without a careful review on the part of ecclesiastical authorities”. (EE 51)

Here is what the GIRM says regarding the places for the faithful:

The Places for the Faithful

1. Places should be arranged with appropriate care for the faithful so that they are able to participate in the sacred celebrations visually and spiritually, in the proper manner. It is expedient for benches or seats usually to be provided for their use. The custom of reserving seats for private persons, however, is reprehensible.122 Moreover, benches or chairs should be arranged, especially in newly built churches, in such a way that the people can easily take up the postures required for the different parts of the celebration and can easily come forward to receive Holy Communion.

Care should be taken that the faithful be able not only to see the priest, the deacon, and the lectors but also, with the aid of modern technical means, to hear them without difficulty.

For space purposes (posting), I didn’t include the first section because it addressed the actual sanctuary. What I quoted from the GIRM indicates that the places for the faithful should be within the main body of the Church, not the sanctuary.

Look at it from the Jewish standpoint, if you will. The Holy of Holies was reserved for the priest alone because, prior to the Babylonian sack of the Temple, that’s where the Ark of the Covenenant resided. After the exile (and before the Romans destroyed the temple), the Holy of Holies was still reserved only for the priest to offer sacrifice. The same concept holds true for the sanctuary.

 

[japhy]

Since you bring it up, are there any Church documents that dictate where and how the congregation is to sit, kneel, and stand? Is there some “invisible circle” around the altar that no one is allowed to cross? I understand that congregants aren’t supposed to be up ON the altar platform, but you seem to suggest that there is some sort of “distance marker”?

The sanctuary is supposed to be clearly demarcated, either by steps or a rail; GIRM 295:
The sanctuary is the place where the altar stands, where the word of God is proclaimed, and where the priest, the deacon, and the other ministers exercise their offices. It should suitably be marked off from the body of the church either by its being somewhat elevated or by a particular structure and ornamentation. It should, however, be large enough to allow the Eucharist to be celebrated properly and easily seen. (Inter Oecumenici, n. 91)

I don’t mean to sound nitpicky, but I hope they’re doing this (getting closer to the altar and kneeling) without making themselves a spectacle or point of attention. They probably aren’t, but it could happen, and I hope they make sure it doesn’t.

 

[puzzleannie]

the LT Mass my children attended in HS at a neighboring parish never allowed youth in the sanctuary, always had solid reverent hymns, even when guitars were used, and was notable in that diocese for adhering to rather than breaking liturgical norms, a practice common in regular Sunday Masses. So not all LT has been or is being done wrong. At that parish, youth did kneel on the floor space in front of the sanctuary during the Eucharistic prayer because the church was built with chairs, no kneelers, and the only way to kneel was to come out of the rows (or to kneel in back, as we did on other Sundays when we had to attend Mass there.) Unfortunately LT at the other parish that offered it had all the abuses for which the program has been criticized, and my kids just did not like it, so attended seldom unless they had missed earlier Mass due to scouts, camp, band event etc.

the LT Mass at our next door parish now also has a very reverent Mass in which all liturgical norms are observed, music is contemporary but acceptable lyrics and serves rather than dominates liturgy.

 

[whatevergirl]

Our family attended our first “Life Teen” Mass today. It was quite an experience.

For about the first three minutes, I could have easily walked out and never returned. However, once the music stopped and Mass began, it was quite good.

Many of the prayers were sung in Latin. Granted, it was to “contemporary” melodies, but Latin is Latin. An interesting way to expose our teens to Latin Mass prayer.

The sermon on Jesus and the woman at the well was outstanding.

As the Eucharistic Prayer commenced, the lights in the church were all dimmed, except for the altar itself. Dozens of teens left their pews and knelt before the altar. Not ON, or AROUND, but BEFORE the altar, between where the communion rail used to be, and the front pew. Piano music played very softly throughout the Eucharistic Prayer.

All in all, it was one of the most devout, reverent Masses I’ve attended in many years, especially considering that my “home” parish is rather traditional by some standards.

It was NOT some rock and roll feel good show, like some have claimed it to be, but it would take some getting used to.

There were as many adults there as there were teens.

We have been attending the life teen mass here, as well–because my husband’s work schedule is such that he will miss Sunday morning, and Sat night masses…and we have found the experience to be pretty much like you are saying here. Devout, beautiful music–the teens who sing have voices of angels–and it is absolutely wonderful to see so MANY TEENS coming to mass, deep in prayer–in community with all of us–it’s been a great experience. The homily is not watered down, or constructed in a way to serve a ‘hip hop’ culture, like I might have thought before attending this mass. It’s often fire and brimstone, which is actually something we all should hear now and again…All in all, I really like this mass. My 11 year old daughter LOVES THIS MASS…my husband could take it or leave it–he likes traditional songs, etc…but, he likes seeing so many teens there.

I can only imagine how moving World Youth Day must be.

 

[Jimsdun]

Our family attended our first “Life Teen” Mass today. It was quite an experience.

For about the first three minutes, I could have easily walked out and never returned. However, once the music stopped and Mass began, it was quite good.

Many of the prayers were sung in Latin. Granted, it was to “contemporary” melodies, but Latin is Latin. An interesting way to expose our teens to Latin Mass prayer.

The sermon on Jesus and the woman at the well was outstanding.

As the Eucharistic Prayer commenced, the lights in the church were all dimmed, except for the altar itself. Dozens of teens left their pews and knelt before the altar. Not ON, or AROUND, but BEFORE the altar, between where the communion rail used to be, and the front pew. Piano music played very softly throughout the Eucharistic Prayer.

All in all, it was one of the most devout, reverent Masses I’ve attended in many years, especially considering that my “home” parish is rather traditional by some standards.

It was NOT some rock and roll feel good show, like some have claimed it to be, but it would take some getting used to.

There were as many adults there as there were teens.

Life Teen mass is not the same at all parishes. At one parish, the LTM is much the same as the other masses, except the music is a bit livelier and the teens are the liturgists.

At another parish, it is a rock and roll party mostly focused on entertainment and with a watered-down liturgy I call this a McMass.

 

[HealedOne]

We are actually trying to make our evening Mass into a more Lifeteen-ish Mass to make it sort of our “youth Mass”. I will, more likely than not, be responsible for getting our group of teens, who are currently involved in our youth group music ministry group, integrated into the new ensemble. Personally, I’m a fan of the Lifeteen Mass if it is done right (like in the original post’s description). Actually, I feel that it would be a good idea to maybe include the old traditional hymns with the Lifeteen Mass and expose our teens to our rich liturgical heritage.

 

[VociMike]

We are actually trying to make our evening Mass into a more Lifeteen-ish Mass to make it sort of our “youth Mass”. I will, more likely than not, be responsible for getting our group of teens, who are currently involved in our youth group music ministry group, integrated into the new ensemble. Personally, I’m a fan of the Lifeteen Mass if it is done right (like in the original post’s description). Actually, I feel that it would be a good idea to maybe include the old traditional hymns with the Lifeteen Mass and expose our teens to our rich liturgical heritage.

In all charity (really! ), our rich liturgical music heritage does not consist primarily of hymns. It consists almost entirely of settings of the actual texts of the Mass, both the Ordinary (Kyrie, Gloria, Credo, Sanctus/Benedictus, Agnus Dei) and the Propers (different for each day of the year). So expose your teens to singing the actual texts of the Mass - the liturgical ideal, but something not done in 99% (+/-) of all parishes today.

And before the Conventional Wisdom about what teens want in music at Mass takes over in your parish, read this survey to discover that what teens (especially Catholic teens) want and what their elders might think they want are two different things.

 

[Dauphin]

The TLM is the perfect youth Mass.

 

[benedictgal]

We are actually trying to make our evening Mass into a more Lifeteen-ish Mass to make it sort of our “youth Mass”. I will, more likely than not, be responsible for getting our group of teens, who are currently involved in our youth group music ministry group, integrated into the new ensemble. Personally, I’m a fan of the Lifeteen Mass if it is done right (like in the original post’s description). Actually, I feel that it would be a good idea to maybe include the old traditional hymns with the Lifeteen Mass and expose our teens to our rich liturgical heritage.

I would save the pop music for the non-liturgical settings. Contrary to what the prevailing view is in the LifeTeen circles, the Protetestant P7W is not at all appropriate for the Mass.

As Pope John Paul II said in his Chirograph on Sacred Music:

. In continuity with the teachings of St Pius X and the Second Vatican Council, it is necessary first of all to emphasize that music destined for sacred rites must have holiness as its reference point: indeed, “sacred music increases in holiness to the degree that it is intimately linked with liturgical action”[11]. For this very reason, “not all without distinction that is outside the temple (profanum) is fit to cross its threshold”, my venerable Predecessor Paul VI wisely said, commenting on a Decree of the Council of Trent[12]. And he explained that “if music - instrumental and vocal - does not possess at the same time the sense of prayer, dignity and beauty, it precludes the entry into the sphere of the sacred and the religious”[13]. Today, moreover, the meaning of the category “sacred music” has been broadened to include repertoires that cannot be part of the celebration without violating the spirit and norms of the Liturgy itself.

St Pius X’s reform aimed specifically at purifying Church music from the contamination of profane theatrical music that in many countries had polluted the repertoire and musical praxis of the Liturgy. In our day too, careful thought, as I emphasized in the Encyclical Ecclesia de Eucharistia, should be given to the fact that not all the expressions of figurative art or of music are able “to express adequately the mystery grasped in the fullness of the Church’s faith”[14]. Consequently, not all forms of music can be considered suitable for liturgical celebrations.

1. Another principle, affirmed by St Pius X in the Motu Proprio Tra le Sollecitudini and which is closely connected with the previous one, is that of sound form. There can be no music composed for the celebration of sacred rites which is not first of all “true art” or which does not have that efficacy “which the Church aims at obtaining in admitting into her Liturgy the art of musical sounds”[15].

Yet this quality alone does not suffice. Indeed, liturgical music must meet the specific prerequisites of the Liturgy: full adherence to the text it presents, synchronization with the time and moment in the Liturgy for which it is intended, appropriately reflecting the gestures proposed by the rite. The various moments in the Liturgy require a musical expression of their own. From time to time this must fittingly bring out the nature proper to a specific rite, now proclaiming God’s marvels, now expressing praise, supplication or even sorrow for the experience of human suffering which, however, faith opens to the prospect of Christian hope.

Unfortunately, many people, including publishing houses, have ignored what the late Pontiff wrote, let alone what Pope Benedict wrote in Sacramentum Caritatis:

Liturgical song

1. In the ars celebrandi, liturgical song has a pre-eminent place. (126) Saint Augustine rightly says in a famous sermon that “the new man sings a new song. Singing is an expression of joy and, if we consider the matter, an expression of love” (127). The People of God assembled for the liturgy sings the praises of God. In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love. This heritage must not be lost. Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration (128). Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (129). Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed (130) as the chant proper to the Roman liturgy (131).

Reading these documents is important. As Pope Paul VI noted, not everything that crosses the threhhold is fitting for sacred worship.

 

[ibkc]

And before the Conventional Wisdom about what teens want in music at Mass takes over in your parish, read this survey to discover that what teens (especially Catholic teens) want and what their elders might think they want are two different things.

What a fascinating article and survey. Thanks for the link.