Bishop Rhoades has been appointed to serve our diocese.
(Click here for the story.)
Saturday, November 14, 2009
Saturday, October 31, 2009
Reminder: Day light saving's time ends tonight
Please remember that day light savings time ends tonight. We Fall back, so that means we all get an extra hour of sleep before Mass and the All Saints festivities in South Bend!
Monday, September 28, 2009
All Saints Day Celebration in South Bend!
Celebrate All Saints Day this year at St. Patrick Catholic Church, South Bend.
Sunday, November 1st
Mass - 7:45 am
Followed by a Pot Luck Breakfast
(in the Church Hall, St. Patrick School)
(in the Church Hall, St. Patrick School)
Kids All Saints Day Craft Table
And, of course...
An All Saints Day Pageant!
Kids, dress up like your favorite saint, and test Fr. Gabet on his knowledge of the saints. Who will stump Fr. Gabet this year?The All Saints Day festivities were a big success last year, and was lots of fun for the kids and the grown ups. So bring a dish or drink, a costume for your little saints to change into for the pageant.
Treats for the kids, coffee for the grown ups, good food, and, of course, good cheer!
Monday, August 24, 2009
Monday, August 17, 2009
Thursday, August 13, 2009
DVD's to be published to help people participate in the Mass
http://www.catholicnewsagency.com/new.php?n=16828
Saturday, August 1, 2009
Mass for the Feast of the Assumption of the Blessed Virgin Mary in South Bend
Mass according the Extraordinary Form of the Roman Rite will be offered for the Feast of the Assumption of the Blessed Virgin Mary in South Bend.
St. Patrick Catholic Church
(address in the side bar)
Saturday, August 15th
7:00 pm
St. Patrick Catholic Church
(address in the side bar)
Saturday, August 15th
7:00 pm
Free organ
There is currently available a free Lowry organ, Genie 44. The organ does require new points, which would cost approximately $90. If you are interested and would like more details, please send an email to:
claire1967@sbcglobal.net
claire1967@sbcglobal.net
Thursday, July 16, 2009
Diocesan Norms for the Placement & Design of the Tabernacle
[With my emphasis joyfully added.]
PROMULGATION OF DIOCESAN NORMS
Letter from His Excellency, Bishop John Michael D'Arcy
June 14, 2009 Feast of Corpus Christi
To Priests, Deacons, Religious, and to All the Faithful,
The presence of Jesus Christ in the Blessed Sacrament is at the center of our faith and of the devotional life of our Catholic people.
In recent years, the place of the tabernacle in our churches has become a source of controversy. This should not be. The Eucharist, whether we are referring to its celebration or to the place of reservation, should always be a means of unity and communion, and never of division.
The place of the tabernacle in our church should reflect our faith in the real presence of Christ, and should always be guided by Church documents.
My experience is that our people, with their instinct of faith, have always desired that the tabernacle be central and visible. They find it confusing when the tabernacle in their churches is not visible, and if possible, central.
Because of my responsibility to foster the devotional life of our people, and to keep it sound, I have asked our Office of Worship to prepare norms for the placement and design of the tabernacle in this diocese. These norms were brought before the Presbyteral Council, the Liturgical Commission, and the Environment and Arts Committee. Suitable refinements and improvements were prepared.
These norms are promulgated to the Diocese of Fort Wayne–South Bend on June 14, 2009, the Feast of Corpus Christi, the Body and Blood of the Lord. They will be effective on August 4, 2009, the Feast of Saint John Mary Vianney, the patron saint of priests, in whose honor the present Year for Priests has been dedicated by the Holy Father Benedict XVI.
I urge all priests to follow these norms carefully and completely, and most importantly -to foster devotion to the Blessed Sacrament.
With every best wish and prayer, I remain
Sincerely yours in our Lord,
Most Reverend John M. D’Arcy
Bishop of Fort Wayne-South Bend
June 14, 2009 Feast of Corpus Christi
1. The placement and appearance of the tabernacle, which houses the Blessed Sacrament, is of tremendous importance in the design of our churches, because the church is “the privileged place for adoration of the real presence of Christ in the Blessed Sacrament.”1 In fostering the Church’s liturgical and devotional life, “a favorable place is not a matter of indifference for true prayer.”2
2. These norms for the placement and design of tabernacles in the Diocese of Fort Wayne-South Bend are founded upon the liturgical mandate that “the tabernacle in which the Most Holy Eucharist is reserved is to be situated in some part of the church or oratory which is distinguished, conspicuous, beautifully decorated, and suitable for prayer.”3 In this manner, we may ensure that the distinctive Eucharistic presence of Jesus Christ in our churches will bear much spiritual fruit and serve as a treasure for future generations.
3. The Church teaches that the tabernacle is to be situated “in a most worthy place with the greatest honor.” Pope Benedict XVI emphasized this idea in his Apostolic Exhortation, Sacramentum Caritatis: “The correct positioning of the tabernacle contributes to the recognition of Christ's real presence in the Blessed Sacrament. Therefore, the place where the Eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church.”
Only one tabernacle may be used to reserve the Blessed Sacrament within a single building. The determination of the positioning of the tabernacle is entrusted to “the judgment of the Diocesan Bishop.”
4. In the Diocese of Fort Wayne-South Bend, the Bishop has judged that the tabernacle is normally to be prominently located in the sanctuary of the church, along the central axis behind the main altar. Under this arrangement, the tabernacle should be at an elevated, open location in the apse area, or in another central place in the sanctuary that is equally conspicuous. Where a high altar with a tabernacle remains in place, it is appropriate to continue using this noble structure for the reservation of the Blessed Sacrament.
5. This prescription is to be observed in all future construction or restoration projects involving places of sacred worship (including all churches, oratories, and private chapels) in the Diocese. Any exception to this norm must be approved by the Diocesan Bishop, and must clearly demonstrate itself as a worthy alternative that would accentuate the sacramental nature of the church building and contribute to the spiritual life of the worshiping community.
6. In those existing places of sacred worship where the tabernacle is currently located elsewhere in the sanctuary or the main body of the church, a liturgical consultation with the faithful and with the Diocese should begin, regarding the possibility of moving the tabernacle to a central position in the sanctuary. Especially if the tabernacle in a particular church was central at one time and then was moved, it should be returned to its original location.
7. If a separate, previously approved tabernacle chapel is to remain in use at a particular church, its location must somehow be made obvious and “readily visible to the Christian faithful”who enter the church.
A legitimate and historical tradition does exist for designating separate chapels for the reservation of the Holy Eucharist. This practice is appropriately adopted where such a side chapel is “organically connected” with the main nave of the church. Proposed exceptions for future separate reservation chapels will be evaluated along these lines, and if approved, must feature a centrally located tabernacle along with a substantial amount of seating and kneelers for adoration.
8. It is the duty of the Diocesan Environment & Art Committee to assist the Bishop in reviewing proposals for the placement or repositioning of tabernacles. All such proposals must be submitted to the Diocesan Office of Worship for review by the aforementioned Committee, and for ultimate approval by the Diocesan Bishop.
9. As expressed in the introduction, the church is the “privileged place for adoration” of Jesus Christ in the Holy Eucharist, and location is “not a matter of indifference for true prayer.” Thus, the prescription for a central placement of the tabernacle is grounded in a spiritual reality.
The church, which is “both the house of God on earth (domus Dei) and a house fit for the prayers of the saints (domus ecclesiae),” itself possesses a sacramental dimension—by its very structure it should aid worshipers to enter into an encounter with Christ. The honored presence of the Blessed Sacrament helps lend a Catholic church building its particular sacramental character. That is why Pope Paul VI commended the Lord’s presence in the tabernacle as the “living heart of each of our churches.”
10. In addition, although we live now in an imperfect world tainted by sin, our sacramental worship always must strive to image heavenly perfection. Generally speaking, order and symmetry in sacred design are employed precisely to emulate divine perfection, and the tabernacle’s enthronement along the central axis helps to accomplish this purpose.
11. While it is true that the actual Holy Sacrifice of the Mass should not be conflated with the Eucharist reserved outside the liturgy, they are certainly not mutually exclusive.
Pope Pius XII said of the altar and the tabernacle, “An awareness of their unity is more important than a realization of their differences. It is one and the same Lord who is immolated on the altar and honored in the tabernacle, and who pours out his blessings from the tabernacle.” This thinking was reflected in the Lineamenta before the 2005 Bishops’ Synod on the Eucharist: “There is no conflict of signs between the tabernacle and the altar of Eucharistic celebration.”
As such, although the altar deserves ritual and symbolic primacy during the liturgy, the placement of the tabernacle in the sanctuary should not be understood as detracting from the celebration of the Mass. Indeed, if the tabernacle is significantly isolated from the place of the routine public celebration of the sacred liturgy, then the possibility exists of the reserved sacrament gradually slipping from the parish or communal consciousness and being visited privately only by a few.
12. In accord with liturgical law, “the one tabernacle should be immovable, be made of solid and inviolable material that is not transparent, and be locked in such a way that the danger of profanation is prevented to the greatest extent possible.”
13. The security of the tabernacle is a very serious matter. It should not be constructed with a lightweight or fragile material, but rather with a dignified, robust material that adequately shields its contents. The tabernacle should be firmly attached or bolted upon whatever surface it is placed.
14. Since a tabernacle may not be transparent, it may not be constructed out of glass. Nor may it be constructed even with opaque glass, which does not convey a sense of durable permanence or security. The contents should never be visible when the tabernacle is closed.
15. Every tabernacle must also be equipped with a functioning lock, and its key should be safeguarded diligently.
16. A church’s tabernacle should be beautifully decorated or adorned, and suitable for prayer. These two qualities are closely related, for a sacramental and Incarnational beauty raises the spirits of the faithful and invites them to contemplate the things of Heaven.
17. An Old Testament foreshadowing of the Eucharistic tabernacle was the Ark of the Covenant and the “Shekinah,” which was associated with God’s very presence among the Israelites. The Ark was plated and adorned with pure gold, and surrounded by cherubim. Another Eucharistic prefigurement was the “bread of the presence,” which had to be placed on a “pure gold table.” The Lord commanded the Israelites always to keep the Ark and the bread of the presence in a sanctuary tent along with a “pure gold lampstand,” which was to burn perpetually.
From this we see the Jewish origins of our traditional tabernacle lamp, which is “kept alight to indicate and honor the presence of Christ.” But more importantly, we recognize that the Lord’s presence was held in such high esteem that the Israelites gave of their finest materials to make a fitting dwelling place for the divine to reside in their midst. How tremendous, then, is our responsibility to craft a worthy dwelling for the sacramental fulfillment of these ancient archetypes. The profound and dynamic divine Presence that dwelt upon the Ark in the Holy of Holies now resides in our church sanctuaries. The design of the tabernacle should therefore draw upon the Church’s best insights into sacred art.
18. The tabernacle should be crafted of noble, non-synthetic material, such as metal, marble, or certain types of wood. Any metal used should be polished and radiant, while also rustproof and not easily prone to tarnishing. The interior and exterior may be plated with a brilliant metal.
19. Options for providing an elevated location include placing the tabernacle upon a handsomely designed pillar or pedestal, so that it may be freestanding and stately. Additional options include erecting a sizable ornamental canopy or baldachin over the tabernacle, or setting the tabernacle within the apsidal wall or against the backdrop of a decorated reredos. Such arrangements can greatly help to accentuate the tabernacle by lending mass and beauty to its presence.
20. The visibility of the tabernacle should not be obstructed by the placement of chairs or other liturgical appointments. The tabernacle should be a visible focal point from the main body of the church, but not so ostentatious as to overshadow the altar at all times. The scale of the church and its furnishings must be taken into consideration.
21. Tabernacle lamps should also be of noble design, complementing the tabernacle. These lamps may be set into a wall or reredos, or suspended from a bracket or the ceiling—as long as they are visibly situated in the immediate vicinity of the tabernacle to denote its location.
22. The use of a veil outside or within the tabernacle is an old custom, hearkening to the Old Testament imagery of the sanctuary tent and the Temple. When employed, tabernacle veils should be woven of fine material and serve to indicate the presence of the tabernacle. Colors should correspond to the liturgical seasons.
23. A skilled student of sacred art can ensure that tabernacle iconography will “be chosen from the rich treasury of symbolism that is associated with the Eucharist.” Pope John Paul II noted that a “heightened sense of mystery” and a deeply theological reverence have guided the Church’s Eucharistic devotion throughout her history: “The designs of altars and tabernacles within church interiors were often not simply motivated by artistic inspiration but also by a clear understanding of the mystery.” Thus, the appearance of the tabernacle must convey a sense of divine transcendence, speaking a truth about Christ as the divine Son of God who comes to encounter humanity through the Incarnation.
24. Aside from tending to the tabernacle itself, we must ensure that the faithful receive proper guidance and formation with respect to reverence before the Blessed Sacrament. Today there are many of all ages who inadvertently do not genuflect or bow in the correct situations. Care should be taken to instruct the faithful that genuflection is the appropriate sign of adoration in the presence of the Blessed Sacrament, “whether reserved in the tabernacle or exposed for public adoration.” Before or after Mass, when the tabernacle is visible somewhere in the church, genuflection should be directed towards it. Although those who genuflect when a tabernacle is not present or when the Blessed Sacrament is clearly removed from the tabernacle (for example, during much of the Sacred Triduum) typically do so out of a commendable pious habit, they should instead bow out of reverence towards the altar.
25. Every church should strive to make the tabernacle accessible for prayer during the day, and to preserve a peaceful setting favorable to prayerful visits. Meetings and other activities without a strictly spiritual purpose should therefore be held elsewhere on the church premises whenever possible. Under extraordinary circumstances, such as if it became necessary for a church to host an event of a purely secular nature, the Blessed Sacrament may be removed from the tabernacle and transferred to the sacristy or another suitable place. The location should be secure, with the ciboria veiled and the Lord’s presence clearly marked.
26. It is the responsibility of priests, teachers, and other custodians of the faith to catechize the faithful, so that all may appreciate our diocesan norms and the Church’s teaching on the reservation of the Eucharist.
Therefore, parishes and all communities of the faithful are encouraged to study the tabernacle and its theology, as well as the totality of sacred art and architecture, regardless of whether any physical modifications are imminent within their places of sacred worship. Doing so can only serve to deepen a love for Christ, thereby promoting the life of prayer and possibly even vocations among our young people.
27. Above all, “the dignity, placing, and security of the Eucharistic tabernacle should foster adoration before the Lord really present in the Blessed Sacrament of the altar.” When an emphasis on this sacramental reality becomes our priority, we make it self-evident that we believe the church building to be the privileged meeting place between Heaven and Earth.
[I only have this to say: WOW! Thank you, Bishop D'Arcy and the Office of Worship.]
PROMULGATION OF DIOCESAN NORMSLetter from His Excellency, Bishop John Michael D'Arcy
June 14, 2009 Feast of Corpus Christi
To Priests, Deacons, Religious, and to All the Faithful,
The presence of Jesus Christ in the Blessed Sacrament is at the center of our faith and of the devotional life of our Catholic people.
In recent years, the place of the tabernacle in our churches has become a source of controversy. This should not be. The Eucharist, whether we are referring to its celebration or to the place of reservation, should always be a means of unity and communion, and never of division.
The place of the tabernacle in our church should reflect our faith in the real presence of Christ, and should always be guided by Church documents.
My experience is that our people, with their instinct of faith, have always desired that the tabernacle be central and visible. They find it confusing when the tabernacle in their churches is not visible, and if possible, central.
Because of my responsibility to foster the devotional life of our people, and to keep it sound, I have asked our Office of Worship to prepare norms for the placement and design of the tabernacle in this diocese. These norms were brought before the Presbyteral Council, the Liturgical Commission, and the Environment and Arts Committee. Suitable refinements and improvements were prepared.
These norms are promulgated to the Diocese of Fort Wayne–South Bend on June 14, 2009, the Feast of Corpus Christi, the Body and Blood of the Lord. They will be effective on August 4, 2009, the Feast of Saint John Mary Vianney, the patron saint of priests, in whose honor the present Year for Priests has been dedicated by the Holy Father Benedict XVI.
I urge all priests to follow these norms carefully and completely, and most importantly -to foster devotion to the Blessed Sacrament.
With every best wish and prayer, I remain
Sincerely yours in our Lord,
Most Reverend John M. D’Arcy
Bishop of Fort Wayne-South Bend
NORMS FOR THE PLACEMENT & DESIGN OF THE TABERNACLE IN THE DIOCESE OF FORT WAYNE-SOUTH BEND
June 14, 2009 Feast of Corpus Christi
1. The placement and appearance of the tabernacle, which houses the Blessed Sacrament, is of tremendous importance in the design of our churches, because the church is “the privileged place for adoration of the real presence of Christ in the Blessed Sacrament.”1 In fostering the Church’s liturgical and devotional life, “a favorable place is not a matter of indifference for true prayer.”2
2. These norms for the placement and design of tabernacles in the Diocese of Fort Wayne-South Bend are founded upon the liturgical mandate that “the tabernacle in which the Most Holy Eucharist is reserved is to be situated in some part of the church or oratory which is distinguished, conspicuous, beautifully decorated, and suitable for prayer.”3 In this manner, we may ensure that the distinctive Eucharistic presence of Jesus Christ in our churches will bear much spiritual fruit and serve as a treasure for future generations.
LOCATION
3. The Church teaches that the tabernacle is to be situated “in a most worthy place with the greatest honor.” Pope Benedict XVI emphasized this idea in his Apostolic Exhortation, Sacramentum Caritatis: “The correct positioning of the tabernacle contributes to the recognition of Christ's real presence in the Blessed Sacrament. Therefore, the place where the Eucharistic species are reserved, marked by a sanctuary lamp, should be readily visible to everyone entering the church.”
Only one tabernacle may be used to reserve the Blessed Sacrament within a single building. The determination of the positioning of the tabernacle is entrusted to “the judgment of the Diocesan Bishop.”
4. In the Diocese of Fort Wayne-South Bend, the Bishop has judged that the tabernacle is normally to be prominently located in the sanctuary of the church, along the central axis behind the main altar. Under this arrangement, the tabernacle should be at an elevated, open location in the apse area, or in another central place in the sanctuary that is equally conspicuous. Where a high altar with a tabernacle remains in place, it is appropriate to continue using this noble structure for the reservation of the Blessed Sacrament.
5. This prescription is to be observed in all future construction or restoration projects involving places of sacred worship (including all churches, oratories, and private chapels) in the Diocese. Any exception to this norm must be approved by the Diocesan Bishop, and must clearly demonstrate itself as a worthy alternative that would accentuate the sacramental nature of the church building and contribute to the spiritual life of the worshiping community.
6. In those existing places of sacred worship where the tabernacle is currently located elsewhere in the sanctuary or the main body of the church, a liturgical consultation with the faithful and with the Diocese should begin, regarding the possibility of moving the tabernacle to a central position in the sanctuary. Especially if the tabernacle in a particular church was central at one time and then was moved, it should be returned to its original location.
7. If a separate, previously approved tabernacle chapel is to remain in use at a particular church, its location must somehow be made obvious and “readily visible to the Christian faithful”who enter the church.
A legitimate and historical tradition does exist for designating separate chapels for the reservation of the Holy Eucharist. This practice is appropriately adopted where such a side chapel is “organically connected” with the main nave of the church. Proposed exceptions for future separate reservation chapels will be evaluated along these lines, and if approved, must feature a centrally located tabernacle along with a substantial amount of seating and kneelers for adoration.
8. It is the duty of the Diocesan Environment & Art Committee to assist the Bishop in reviewing proposals for the placement or repositioning of tabernacles. All such proposals must be submitted to the Diocesan Office of Worship for review by the aforementioned Committee, and for ultimate approval by the Diocesan Bishop.
THEOLOGICAL RATIONALE FOR SUCH PLACEMENT
9. As expressed in the introduction, the church is the “privileged place for adoration” of Jesus Christ in the Holy Eucharist, and location is “not a matter of indifference for true prayer.” Thus, the prescription for a central placement of the tabernacle is grounded in a spiritual reality.
The church, which is “both the house of God on earth (domus Dei) and a house fit for the prayers of the saints (domus ecclesiae),” itself possesses a sacramental dimension—by its very structure it should aid worshipers to enter into an encounter with Christ. The honored presence of the Blessed Sacrament helps lend a Catholic church building its particular sacramental character. That is why Pope Paul VI commended the Lord’s presence in the tabernacle as the “living heart of each of our churches.”
10. In addition, although we live now in an imperfect world tainted by sin, our sacramental worship always must strive to image heavenly perfection. Generally speaking, order and symmetry in sacred design are employed precisely to emulate divine perfection, and the tabernacle’s enthronement along the central axis helps to accomplish this purpose.
11. While it is true that the actual Holy Sacrifice of the Mass should not be conflated with the Eucharist reserved outside the liturgy, they are certainly not mutually exclusive.
Pope Pius XII said of the altar and the tabernacle, “An awareness of their unity is more important than a realization of their differences. It is one and the same Lord who is immolated on the altar and honored in the tabernacle, and who pours out his blessings from the tabernacle.” This thinking was reflected in the Lineamenta before the 2005 Bishops’ Synod on the Eucharist: “There is no conflict of signs between the tabernacle and the altar of Eucharistic celebration.”
As such, although the altar deserves ritual and symbolic primacy during the liturgy, the placement of the tabernacle in the sanctuary should not be understood as detracting from the celebration of the Mass. Indeed, if the tabernacle is significantly isolated from the place of the routine public celebration of the sacred liturgy, then the possibility exists of the reserved sacrament gradually slipping from the parish or communal consciousness and being visited privately only by a few.
CONSTRUCTION
12. In accord with liturgical law, “the one tabernacle should be immovable, be made of solid and inviolable material that is not transparent, and be locked in such a way that the danger of profanation is prevented to the greatest extent possible.”
13. The security of the tabernacle is a very serious matter. It should not be constructed with a lightweight or fragile material, but rather with a dignified, robust material that adequately shields its contents. The tabernacle should be firmly attached or bolted upon whatever surface it is placed.
14. Since a tabernacle may not be transparent, it may not be constructed out of glass. Nor may it be constructed even with opaque glass, which does not convey a sense of durable permanence or security. The contents should never be visible when the tabernacle is closed.
15. Every tabernacle must also be equipped with a functioning lock, and its key should be safeguarded diligently.
PRINCIPLES FOR DESIGN & APPEARANCE
16. A church’s tabernacle should be beautifully decorated or adorned, and suitable for prayer. These two qualities are closely related, for a sacramental and Incarnational beauty raises the spirits of the faithful and invites them to contemplate the things of Heaven.
17. An Old Testament foreshadowing of the Eucharistic tabernacle was the Ark of the Covenant and the “Shekinah,” which was associated with God’s very presence among the Israelites. The Ark was plated and adorned with pure gold, and surrounded by cherubim. Another Eucharistic prefigurement was the “bread of the presence,” which had to be placed on a “pure gold table.” The Lord commanded the Israelites always to keep the Ark and the bread of the presence in a sanctuary tent along with a “pure gold lampstand,” which was to burn perpetually.
From this we see the Jewish origins of our traditional tabernacle lamp, which is “kept alight to indicate and honor the presence of Christ.” But more importantly, we recognize that the Lord’s presence was held in such high esteem that the Israelites gave of their finest materials to make a fitting dwelling place for the divine to reside in their midst. How tremendous, then, is our responsibility to craft a worthy dwelling for the sacramental fulfillment of these ancient archetypes. The profound and dynamic divine Presence that dwelt upon the Ark in the Holy of Holies now resides in our church sanctuaries. The design of the tabernacle should therefore draw upon the Church’s best insights into sacred art.
18. The tabernacle should be crafted of noble, non-synthetic material, such as metal, marble, or certain types of wood. Any metal used should be polished and radiant, while also rustproof and not easily prone to tarnishing. The interior and exterior may be plated with a brilliant metal.
19. Options for providing an elevated location include placing the tabernacle upon a handsomely designed pillar or pedestal, so that it may be freestanding and stately. Additional options include erecting a sizable ornamental canopy or baldachin over the tabernacle, or setting the tabernacle within the apsidal wall or against the backdrop of a decorated reredos. Such arrangements can greatly help to accentuate the tabernacle by lending mass and beauty to its presence.
20. The visibility of the tabernacle should not be obstructed by the placement of chairs or other liturgical appointments. The tabernacle should be a visible focal point from the main body of the church, but not so ostentatious as to overshadow the altar at all times. The scale of the church and its furnishings must be taken into consideration.
21. Tabernacle lamps should also be of noble design, complementing the tabernacle. These lamps may be set into a wall or reredos, or suspended from a bracket or the ceiling—as long as they are visibly situated in the immediate vicinity of the tabernacle to denote its location.
22. The use of a veil outside or within the tabernacle is an old custom, hearkening to the Old Testament imagery of the sanctuary tent and the Temple. When employed, tabernacle veils should be woven of fine material and serve to indicate the presence of the tabernacle. Colors should correspond to the liturgical seasons.
23. A skilled student of sacred art can ensure that tabernacle iconography will “be chosen from the rich treasury of symbolism that is associated with the Eucharist.” Pope John Paul II noted that a “heightened sense of mystery” and a deeply theological reverence have guided the Church’s Eucharistic devotion throughout her history: “The designs of altars and tabernacles within church interiors were often not simply motivated by artistic inspiration but also by a clear understanding of the mystery.” Thus, the appearance of the tabernacle must convey a sense of divine transcendence, speaking a truth about Christ as the divine Son of God who comes to encounter humanity through the Incarnation.
PROPER REVERENCE
24. Aside from tending to the tabernacle itself, we must ensure that the faithful receive proper guidance and formation with respect to reverence before the Blessed Sacrament. Today there are many of all ages who inadvertently do not genuflect or bow in the correct situations. Care should be taken to instruct the faithful that genuflection is the appropriate sign of adoration in the presence of the Blessed Sacrament, “whether reserved in the tabernacle or exposed for public adoration.” Before or after Mass, when the tabernacle is visible somewhere in the church, genuflection should be directed towards it. Although those who genuflect when a tabernacle is not present or when the Blessed Sacrament is clearly removed from the tabernacle (for example, during much of the Sacred Triduum) typically do so out of a commendable pious habit, they should instead bow out of reverence towards the altar.
25. Every church should strive to make the tabernacle accessible for prayer during the day, and to preserve a peaceful setting favorable to prayerful visits. Meetings and other activities without a strictly spiritual purpose should therefore be held elsewhere on the church premises whenever possible. Under extraordinary circumstances, such as if it became necessary for a church to host an event of a purely secular nature, the Blessed Sacrament may be removed from the tabernacle and transferred to the sacristy or another suitable place. The location should be secure, with the ciboria veiled and the Lord’s presence clearly marked.
FINAL REFLECTIONS
26. It is the responsibility of priests, teachers, and other custodians of the faith to catechize the faithful, so that all may appreciate our diocesan norms and the Church’s teaching on the reservation of the Eucharist.
Therefore, parishes and all communities of the faithful are encouraged to study the tabernacle and its theology, as well as the totality of sacred art and architecture, regardless of whether any physical modifications are imminent within their places of sacred worship. Doing so can only serve to deepen a love for Christ, thereby promoting the life of prayer and possibly even vocations among our young people.
27. Above all, “the dignity, placing, and security of the Eucharistic tabernacle should foster adoration before the Lord really present in the Blessed Sacrament of the altar.” When an emphasis on this sacramental reality becomes our priority, we make it self-evident that we believe the church building to be the privileged meeting place between Heaven and Earth.
[I only have this to say: WOW! Thank you, Bishop D'Arcy and the Office of Worship.]
Saturday, July 11, 2009
Mostaccioli Dinner at St. Patrick's
All are invited to the Mostaccioli Dinner at St. Patrick Catholic Church
Saturday, July 25th
St. Patrick Catholic Church, South Bend
6pm
Adults are $7 , Children (6-12) are $3, and under 5 years old are free . This includes main dish,beverage and dessert. The reservations are limited to the first 100 people.
All proceeds will be used to pay for the re-pointing the brick on the front of St. Patrick church.
Mr. Mike Nedvidek will be selling tickets after the 7:45am Traditional Latin Mass.
Please help support the continuing renovations of the most beautiful Catholic Church in South Bend!
Saturday, July 25th
St. Patrick Catholic Church, South Bend
6pm
Adults are $7 , Children (6-12) are $3, and under 5 years old are free . This includes main dish,beverage and dessert. The reservations are limited to the first 100 people.
All proceeds will be used to pay for the re-pointing the brick on the front of St. Patrick church.
Mr. Mike Nedvidek will be selling tickets after the 7:45am Traditional Latin Mass.
Please help support the continuing renovations of the most beautiful Catholic Church in South Bend!
Thursday, June 25, 2009
The Collect of the Day has moved
The Collect of the Day has moved to a new web location. Please continue to read the Collect of the Day entries at Ars orandi: the Art and Beauty of Traditional Catholicism (http://arsorandi.blogspot.com/). Ars orandi is my new project, the intention of which is to delve into the rich heritage, cultural fruits and beauty of traditional Catholicism. Also moving to Ars orandi will be the labels, Cogitati de Die Domini (reflections on the Sunday readings), incerta sententia, and news pertaining to the greater world of traditional Catholicism.
If you are a regular reader of the Collect of the Day, please bookmark Ars orandi. I'm sure you will be pleased with all the other content you will find there.
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As many of you know, my family and I will be leaving the Michiana area this Fall. It has been a pleasure keeping this infoblog updated. The various communities in the Michiana area are simply splendid, and even though the road has been rough, and I'm sure there are still a lot of pot holes to be encountered yet, the battle has been glorious and grace filled, and it is an honor to call all of you friends!
If you are a regular reader of the Collect of the Day, please bookmark Ars orandi. I'm sure you will be pleased with all the other content you will find there.
The authors of The Traditional Latin Mass in Michiana will continue to post news pertaining to the Extraordinary Form of the Roman Rite in the Michiana area. The authors of The Traditional Latin Mass in Michiana are committed to keeping you informed. Please continue to forward news and information to t-l-m@sbcglobal.net.
As many of you know, my family and I will be leaving the Michiana area this Fall. It has been a pleasure keeping this infoblog updated. The various communities in the Michiana area are simply splendid, and even though the road has been rough, and I'm sure there are still a lot of pot holes to be encountered yet, the battle has been glorious and grace filled, and it is an honor to call all of you friends!
Thursday, June 18, 2009
Letter of Pope Benedict XVI Proclaiming a Year for Priests
LETTER OF HIS HOLINESS POPE
BENEDICT XVI
PROCLAIMING A YEAR FOR PRIESTS
ON THE 150th ANNIVERSARY OF THE DIES NATALIS
OF THE CURÉ OF ARS
Dear Brother Priests,
On the forthcoming Solemnity of the Most Sacred Heart of Jesus, Friday 19 June 2009 – a day traditionally devoted to prayer for the sanctification of the clergy –, I have decided to inaugurate a “Year for Priests” in celebration of the 150th anniversary of the “dies natalis” of John Mary Vianney, the patron saint of parish priests worldwide. This Year, meant to deepen the commitment of all priests to interior renewal for the sake of a more forceful and incisive witness to the Gospel in today’s world, will conclude on the same Solemnity in 2010. The priesthood is the love of the heart of Jesus”, the saintly Curé of Ars would often say. This touching expression makes us reflect, first of all, with heartfelt gratitude on the immense gift which priests represent, not only for the Church, but also for humanity itself. I think of all those priests who quietly present Christ’s words and actions each day to the faithful and to the whole world, striving to be one with the Lord in their thoughts and their will, their sentiments and their style of life. How can I not pay tribute to their apostolic labours, their tireless and hidden service, their universal charity? And how can I not praise the courageous fidelity of so many priests who, even amid difficulties and incomprehension, remain faithful to their vocation as “friends of Christ”, whom he has called by name, chosen and sent?
I still treasure the memory of the first parish priest at whose side I exercised my ministry as a young priest: he left me an example of unreserved devotion to his pastoral duties, even to meeting death in the act of bringing viaticum to a gravely ill person. I also recall the countless confreres whom I have met and continue to meet, not least in my pastoral visits to different countries: men generously dedicated to the daily exercise of their priestly ministry. Yet the expression of Saint John Mary also makes us think of Christ’s pierced Heart and the crown of thorns which surrounds it. I am also led to think, therefore, of the countless situations of suffering endured by many priests, either because they themselves share in the manifold human experience of pain or because they encounter misunderstanding from the very persons to whom they minister. How can we not also think of all those priests who are offended in their dignity, obstructed in their mission and persecuted, even at times to offering the supreme testimony of their own blood?
There are also, sad to say, situations which can never be sufficiently deplored where the Church herself suffers as a consequence of infidelity on the part of some of her ministers. Then it is the world which finds grounds for scandal and rejection. What is most helpful to the Church in such cases is not only a frank and complete acknowledgment of the weaknesses of her ministers, but also a joyful and renewed realization of the greatness of God’s gift, embodied in the splendid example of generous pastors, religious afire with love for God and for souls, and insightful, patient spiritual guides. Here the teaching and example of Saint John Mary Vianney can serve as a significant point of reference for us all. The Curé of Ars was quite humble, yet as a priest he was conscious of being an immense gift to his people: “A good shepherd, a pastor after God’s heart, is the greatest treasure which the good Lord can grant to a parish, and one of the most precious gifts of divine mercy”. He spoke of the priesthood as if incapable of fathoming the grandeur of the gift and task entrusted to a human creature: “O, how great is the priest! … If he realized what he is, he would die… God obeys him: he utters a few words and the Lord descends from heaven at his voice, to be contained within a small host…”. Explaining to his parishioners the importance of the sacraments, he would say: “Without the Sacrament of Holy Orders, we would not have the Lord. Who put him there in that tabernacle? The priest. Who welcomed your soul at the beginning of your life? The priest. Who feeds your soul and gives it strength for its journey? The priest. Who will prepare it to appear before God, bathing it one last time in the blood of Jesus Christ? The priest, always the priest. And if this soul should happen to die [as a result of sin], who will raise it up, who will restore its calm and peace? Again, the priest… After God, the priest is everything! … Only in heaven will he fully realize what he is”. These words, welling up from the priestly heart of the holy pastor, might sound excessive. Yet they reveal the high esteem in which he held the sacrament of the priesthood. He seemed overwhelmed by a boundless sense of responsibility: “Were we to fully realize what a priest is on earth, we would die: not of fright, but of love… Without the priest, the passion and death of our Lord would be of no avail. It is the priest who continues the work of redemption on earth… What use would be a house filled with gold, were there no one to open its door? The priest holds the key to the treasures of heaven: it is he who opens the door: he is the steward of the good Lord; the administrator of his goods … Leave a parish for twenty years without a priest, and they will end by worshiping the beasts there … The priest is not a priest for himself, he is a priest for you”.
He arrived in Ars, a village of 230 souls, warned by his Bishop beforehand that there he would find religious practice in a sorry state: “There is little love of God in that parish; you will be the one to put it there”. As a result, he was deeply aware that he needed to go there to embody Christ’s presence and to bear witness to his saving mercy: “[Lord,] grant me the conversion of my parish; I am willing to suffer whatever you wish, for my entire life!”: with this prayer he entered upon his mission. The Curé devoted himself completely to his parish’s conversion, setting before all else the Christian education of the people in his care. Dear brother priests, let us ask the Lord Jesus for the grace to learn for ourselves something of the pastoral plan of Saint John Mary Vianney! The first thing we need to learn is the complete identification of the man with his ministry. In Jesus, person and mission tend to coincide: all Christ’s saving activity was, and is, an expression of his “filial consciousness” which from all eternity stands before the Father in an attitude of loving submission to his will. In a humble yet genuine way, every priest must aim for a similar identification. Certainly this is not to forget that the efficacy of the ministry is independent of the holiness of the minister; but neither can we overlook the extraordinary fruitfulness of the encounter between the ministry’s objective holiness and the subjective holiness of the minister. The Curé of Ars immediately set about this patient and humble task of harmonizing his life as a minister with the holiness of the ministry he had received, by deciding to “live”, physically, in his parish church: As his first biographer tells us: “Upon his arrival, he chose the church as his home. He entered the church before dawn and did not leave it until after the evening Angelus. There he was to be sought whenever needed”.
The pious excess of his devout biographer should not blind us to the fact that the Curé also knew how to “live” actively within the entire territory of his parish: he regularly visited the sick and families, organized popular missions and patronal feasts, collected and managed funds for his charitable and missionary works, embellished and furnished his parish church, cared for the orphans and teachers of the “Providence” (an institute he founded); provided for the education of children; founded confraternities and enlisted lay persons to work at his side.
His example naturally leads me to point out that there are sectors of cooperation which need to be opened ever more fully to the lay faithful. Priests and laity together make up the one priestly people and in virtue of their ministry priests live in the midst of the lay faithful, “that they may lead everyone to the unity of charity, ‘loving one another with mutual affection; and outdoing one another in sharing honour’” (Rom 12:10). Here we ought to recall the Second Vatican Council’s hearty encouragement to priests “to be sincere in their appreciation and promotion of the dignity of the laity and of the special role they have to play in the Church’s mission. … They should be willing to listen to lay people, give brotherly consideration to their wishes, and acknowledge their experience and competence in the different fields of human activity. In this way they will be able together with them to discern the signs of the times”.
Saint John Mary Vianney taught his parishioners primarily by the witness of his life. It was from his example that they learned to pray, halting frequently before the tabernacle for a visit to Jesus in the Blessed Sacrament. “One need not say much to pray well” – the Curé explained to them – “We know that Jesus is there in the tabernacle: let us open our hearts to him, let us rejoice in his sacred presence. That is the best prayer”. And he would urge them: “Come to communion, my brothers and sisters, come to Jesus. Come to live from him in order to live with him… “Of course you are not worthy of him, but you need him!”. This way of educating the faithful to the Eucharistic presence and to communion proved most effective when they saw him celebrate the Holy Sacrifice of the Mass. Those present said that “it was not possible to find a finer example of worship… He gazed upon the Host with immense love”. “All good works, taken together, do not equal the sacrifice of the Mass” – he would say – “since they are human works, while the Holy Mass is the work of God”. He was convinced that the fervour of a priest’s life depended entirely upon the Mass: “The reason why a priest is lax is that he does not pay attention to the Mass! My God, how we ought to pity a priest who celebrates as if he were engaged in something routine!”. He was accustomed, when celebrating, also to offer his own life in sacrifice: “What a good thing it is for a priest each morning to offer himself to God in sacrifice!”.
This deep personal identification with the Sacrifice of the Cross led him – by a sole inward movement – from the altar to the confessional. Priests ought never to be resigned to empty confessionals or the apparent indifference of the faithful to this sacrament. In France, at the time of the Curé of Ars, confession was no more easy or frequent than in our own day, since the upheaval caused by the revolution had long inhibited the practice of religion. Yet he sought in every way, by his preaching and his powers of persuasion, to help his parishioners to rediscover the meaning and beauty of the sacrament of Penance, presenting it as an inherent demand of the Eucharistic presence. He thus created a “virtuous” circle. By spending long hours in church before the tabernacle, he inspired the faithful to imitate him by coming to visit Jesus with the knowledge that their parish priest would be there, ready to listen and offer forgiveness. Later, the growing numbers of penitents from all over France would keep him in the confessional for up to sixteen hours a day. It was said that Ars had become “a great hospital of souls”. His first biographer relates that “the grace he obtained [for the conversion of sinners] was so powerful that it would pursue them, not leaving them a moment of peace!”. The saintly Curé reflected something of the same idea when he said: “It is not the sinner who returns to God to beg his forgiveness, but God himself who runs after the sinner and makes him return to him”. “This good Saviour is so filled with love that he seeks us everywhere”.
We priests should feel that the following words, which he put on the lips of Christ, are meant for each of us personally: “I will charge my ministers to proclaim to sinners that I am ever ready to welcome them, that my mercy is infinite”. From Saint John Mary Vianney we can learn to put our unfailing trust in the sacrament of Penance, to set it once more at the centre of our pastoral concerns, and to take up the “dialogue of salvation” which it entails. The Curé of Ars dealt with different penitents in different ways. Those who came to his confessional drawn by a deep and humble longing for God’s forgiveness found in him the encouragement to plunge into the “flood of divine mercy” which sweeps everything away by its vehemence. If someone was troubled by the thought of his own frailty and inconstancy, and fearful of sinning again, the Curé would unveil the mystery of God’s love in these beautiful and touching words: “The good Lord knows everything. Even before you confess, he already knows that you will sin again, yet he still forgives you. How great is the love of our God: he even forces himself to forget the future, so that he can grant us his forgiveness!”. But to those who made a lukewarm and rather indifferent confession of sin, he clearly demonstrated by his own tears of pain how “abominable” this attitude was: “I weep because you don’t weep”, he would say. “If only the Lord were not so good! But he is so good! One would have to be a brute to treat so good a Father this way!”. He awakened repentance in the hearts of the lukewarm by forcing them to see God’s own pain at their sins reflected in the face of the priest who was their confessor. To those who, on the other hand, came to him already desirous of and suited to a deeper spiritual life, he flung open the abyss of God’s love, explaining the untold beauty of living in union with him and dwelling in his presence: “Everything in God’s sight, everything with God, everything to please God… How beautiful it is!”. And he taught them to pray: “My God, grant me the grace to love you as much as I possibly can”.
In his time the Curé of Ars was able to transform the hearts and the lives of so many people because he enabled them to experience the Lord’s merciful love. Our own time urgently needs a similar proclamation and witness to the truth of Love: Deus caritas est (1 Jn: 4:8). Thanks to the word and the sacraments of Jesus, John Mary Vianney built up his flock, although he often trembled from a conviction of his personal inadequacy, and desired more than once to withdraw from the responsibilities of the parish ministry out of a sense of his unworthiness. Nonetheless, with exemplary obedience he never abandoned his post, consumed as he was by apostolic zeal for the salvation of souls. He sought to remain completely faithful to his own vocation and mission through the practice of an austere asceticism: “The great misfortune for us parish priests – he lamented – is that our souls grow tepid”; meaning by this that a pastor can grow dangerously inured to the state of sin or of indifference in which so many of his flock are living. He himself kept a tight rein on his body, with vigils and fasts, lest it rebel against his priestly soul. Nor did he avoid self-mortification for the good of the souls in his care and as a help to expiating the many sins he heard in confession. To a priestly confrere he explained: “I will tell you my recipe: I give sinners a small penance and the rest I do in their place”. Aside from the actual penances which the Curé of Ars practiced, the core of his teaching remains valid for each of us: souls have been won at the price of Jesus’ own blood, and a priest cannot devote himself to their salvation if he refuses to share personally in the “precious cost” of redemption.
In today’s world, as in the troubled times of the Curé of Ars, the lives and activity of priests need to be distinguished by a forceful witness to the Gospel. As Pope Paul VI rightly noted, “modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses”. Lest we experience existential emptiness and the effectiveness of our ministry be compromised, we need to ask ourselves ever anew: “Are we truly pervaded by the word of God? Is that word truly the nourishment we live by, even more than bread and the things of this world? Do we really know that word? Do we love it? Are we deeply engaged with this word to the point that it really leaves a mark on our lives and shapes our thinking?”. Just as Jesus called the Twelve to be with him (cf. Mk 3:14), and only later sent them forth to preach, so too in our days priests are called to assimilate that “new style of life” which was inaugurated by the Lord Jesus and taken up by the Apostles.
It was complete commitment to this “new style of life” which marked the priestly ministry of the Curé of Ars. Pope John XXIII, in his Encyclical Letter Sacerdotii nostri primordia, published in 1959 on the first centenary of the death of Saint John Mary Vianney, presented his asceticism with special reference to the “three evangelical counsels” which the Pope considered necessary also for priests: “even though priests are not bound to embrace these evangelical counsels by virtue of the clerical state, these counsels nonetheless offer them, as they do all the faithful, the surest road to the desired goal of Christian perfection”. The Curé of Ars lived the “evangelical counsels” in a way suited to his priestly state. His poverty was not the poverty of a religious or a monk, but that proper to a priest: while managing much money (since well-to-do pilgrims naturally took an interest in his charitable works), he realized that everything had been donated to his church, his poor, his orphans, the girls of his “Providence”, his families of modest means. Consequently, he “was rich in giving to others and very poor for himself”. As he would explain: “My secret is simple: give everything away; hold nothing back”. When he lacked money, he would say aimiably to the poor who knocked at his door: “Today I’m poor just like you, I’m one of you”. At the end of his life, he could say with absolute tranquillity: “I no longer have anything. The good Lord can call me whenever he wants!”. His chastity, too, was that demanded of a priest for his ministry. It could be said that it was a chastity suited to one who must daily touch the Eucharist, who contemplates it blissfully and with that same bliss offers it to his flock. It was said of him that “he radiated chastity”; the faithful would see this when he turned and gazed at the tabernacle with loving eyes”. Finally, Saint John Mary Vianney’s obedience found full embodiment in his conscientious fidelity to the daily demands of his ministry. We know how he was tormented by the thought of his inadequacy for parish ministry and by a desire to flee “in order to bewail his poor life, in solitude”. Only obedience and a thirst for souls convinced him to remain at his post. As he explained to himself and his flock: “There are no two good ways of serving God. There is only one: serve him as he desires to be served”. He considered this the golden rule for a life of obedience: “Do only what can be offered to the good Lord”.
In this context of a spirituality nourished by the practice of the evangelical counsels, I would like to invite all priests, during this Year dedicated to them, to welcome the new springtime which the Spirit is now bringing about in the Church, not least through the ecclesial movements and the new communities. “In his gifts the Spirit is multifaceted… He breathes where he wills. He does so unexpectedly, in unexpected places, and in ways previously unheard of… but he also shows us that he works with a view to the one body and in the unity of the one body”. In this regard, the statement of the Decree Presbyterorum Ordinis continues to be timely: “While testing the spirits to discover if they be of God, priests must discover with faith, recognize with joy and foster diligently the many and varied charismatic gifts of the laity, whether these be of a humble or more exalted kind”. These gifts, which awaken in many people the desire for a deeper spiritual life, can benefit not only the lay faithful but the clergy as well. The communion between ordained and charismatic ministries can provide “a helpful impulse to a renewed commitment by the Church in proclaiming and bearing witness to the Gospel of hope and charity in every corner of the world”. I would also like to add, echoing the Apostolic Exhortation Pastores Dabo Vobis of Pope John Paul II, that the ordained ministry has a radical “communitarian form” and can be exercised only in the communion of priests with their Bishop. This communion between priests and their Bishop, grounded in the sacrament of Holy Orders and made manifest in Eucharistic concelebration, needs to be translated into various concrete expressions of an effective and affective priestly fraternity. Only thus will priests be able to live fully the gift of celibacy and build thriving Christian communities in which the miracles which accompanied the first preaching of the Gospel can be repeated.
The Pauline Year now coming to its close invites us also to look to the Apostle of the Gentiles, who represents a splendid example of a priest entirely devoted to his ministry. “The love of Christ urges us on” – he wrote – “because we are convinced that one has died for all; therefore all have died” (2 Cor 5:14). And he adds: “He died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them” (2 Cor 5:15). Could a finer programme could be proposed to any priest resolved to advance along the path of Christian perfection?
Dear brother priests, the celebration of the 150th anniversary of the death of Saint John Mary Vianney (1859) follows upon the celebration of the 150th anniversary of the apparitions of Lourdes (1858). In 1959 Blessed Pope John XXIII noted that “shortly before the Curé of Ars completed his long and admirable life, the Immaculate Virgin appeared in another part of France to an innocent and humble girl, and entrusted to her a message of prayer and penance which continues, even a century later, to yield immense spiritual fruits. The life of this holy priest whose centenary we are commemorating in a real way anticipated the great supernatural truths taught to the seer of Massabielle. He was greatly devoted to the Immaculate Conception of the Blessed Virgin; in 1836 he had dedicated his parish church to Our Lady Conceived without Sin and he greeted the dogmatic definition of this truth in 1854 with deep faith and great joy.” The Curé would always remind his faithful that “after giving us all he could, Jesus Christ wishes in addition to bequeath us his most precious possession, his Blessed Mother”.
To the Most Holy Virgin I entrust this Year for Priests. I ask her to awaken in the heart of every priest a generous and renewed commitment to the ideal of complete self-oblation to Christ and the Church which inspired the thoughts and actions of the saintly Curé of Ars. It was his fervent prayer life and his impassioned love of Christ Crucified that enabled John Mary Vianney to grow daily in his total self-oblation to God and the Church. May his example lead all priests to offer that witness of unity with their Bishop, with one another and with the lay faithful, which today, as ever, is so necessary. Despite all the evil present in our world, the words which Christ spoke to his Apostles in the Upper Room continue to inspire us: “In the world you have tribulation; but take courage, I have overcome the world” (Jn 16:33). Our faith in the Divine Master gives us the strength to look to the future with confidence. Dear priests, Christ is counting on you. In the footsteps of the Curé of Ars, let yourselves be enthralled by him. In this way you too will be, for the world in our time, heralds of hope, reconciliation and peace!
With my blessing.
From the Vatican, 16 June 2009.
BENEDICTVS PP. XVI
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