The Solemnity of All Saints stands out for me as—well, solemn. By celebrating the communion of saints as such, the day seems to offer thanksgiving for the fact that we celebrate the saints, for the very existence of the sanctoral cycle. So every November 1st, I find myself reflecting on the fact of sacred days and times.
Charles Taylor argues that a loss of the sense of sacred time was key in the transition to modernity. Medieval man experienced times as defined by content and as ordered not only by chronology alone, so that “Good Friday 1998 is closer in a way to the original day of the Crucifixion than mid-summer’s day 1997.” But modern man experiences time as homogeneous and empty, ordered simply by one time’s replacing another in sequence. Modern man can believe in eternity, says Taylor, but he can’t experience eternity’s penetration into time in a naïve, unreflective way.
Taylor is surely right that this was one strand in the transition to secularity. But how absolute a doom is modernity? Can a man today experience sacred time in an immediate way, or will it always be mediated to him through some kind of abstract consideration? Or will it—even worse—always be constituted by a wistful recollection of a bygone era when Christians really experienced the seasons, like those nostalgic Christmas cards depicting horses and sleighs and Victorian houses?
In this post, I want to describe my own experience of sacred time. I don’t know whether it would count for Taylor as “immediate” or “naïve,” but there is something immediate and unreflective about it to me. The experience is complex, because time is complex. Continue reading “Experiencing Sacred Time”
Either the evening or the morning before Mass, I thoughtfully review the Mass readings. I do not try to spend a lot of time on them, but I want to be familiar with the main points beforehand.
When the time for Mass approaches, I travel through space to the Church building. All the while I reflect that the Mass itself will be a journey, but not through space: it will be a spiritual ascent, a journey in thought, love, and grace. It will be a journey more real than the physical journey to the Church, just as spirit is more real than body.
This past week I had the pleasure of teaching high schoolers in Wyoming Catholic College’s PEAK program. As usual, I used my PEAK stint as an opportunity to learn something new, asking questions to which I had no clear answers, studying issues I had never clarified before. And as usual, the students taught me.
For most Catholics, Holy Saturday is a kind of blank. Since there is no liturgy for Saturday itself, we don’t hear homilies explaining it. Good Friday drives home the passion, and Easter booms with the resurrection, but Holy Saturday has no one to preach it.
And yet the Catechism says startling things about Holy Saturday. In this post I’ll focus on just one aspect: Christ’s stay in the tomb. Here’s what the Catechism says (paragraph 626), echoing an ancient and consistent tradition:
Since the “Author of life” who was killed is the same “living one [who has] risen”, the divine person of the Son of God necessarily continued to possess his human soul and body, separated from each other by death:
By the fact that at Christ’s death his soul was separated from his flesh, his one person is not itself divided into two persons; for the human body and soul of Christ have existed in the same way from the beginning of his earthly existence, in the divine person of the Word; and in death, although separated from each other, both remained with one and the same person of the Word.
To put that in plain English, we all know that when we walk by Grandpa’s casket, the corpse in the casket is not Grandpa anymore—not really. But when Joseph of Arimathea laid Jesus’ corpse in the tomb, that corpse was not a man but it was still Jesus—really and truly. Continue reading “God in the Tomb”
Last year, I came across St. Alphonsus Liguori’s “Passion Clock,” a set of meditations for each hour beginning Holy Thursday and ending Easter morning. It’s a way of entering into the events of the Gospel.
Handily, Sharyn over on this blog collected public domain artwork to go with each of the meditations. So my son David and I collaborated to create a Windows screensaver that would display the appropriate artwork and meditation for each hour of the Triduum. It was pretty neat to wander by at a random point on Good Friday and see a picture of what was happening, Gospel-wise, at that hour.
This year, David updated and improved the screen saver, and with Sharyn’s permission we have decided to make it available to everyone. Go here to see the artwork and text that will appear. If you are so inclined, you can get view the source code for the screensaver here. Or you can just download the screensaver here. Right-click on the downloaded file and choose “install.”
Sorry, it’s just for Windows. The system may squawk at you because we didn’t pay the buckos and go through the process to get an official certification, but we’ve run it on our own computers just fine. Windows 10 will give you a dire warning with no apparent option to install, but if you click on “more information” or whatever then the option appears.
I have puzzled for years over this liturgical note on page 575 of the current English Breviary volume, right after Evening Prayer II for Epiphany:
Where the solemnity of Epiphany is celebrated on the Sunday between January 2 and January 8, on the days following the Epiphany, the proper parts are taken from below, unless January 7 or 8 occurs on Sunday in which case Ordinary Time begins on the following day, the feast of the Baptism of the Lord being omitted.
That would mean that this coming Monday is not the Baptism of the Lord. A sad thought! The strange thing is, the Roman Missal explicitly says that this coming Monday is the Baptism of the Lord, which feast is never omitted. Hmmm. Why do the Breviary and the Roman Missal conflict?
This year, it finally occurred to me to check the editio typica of the Breviary. Here’s a wooden translation of the Latin:
In regions where the solemnity of the Epiphany of the Lord is celebrated on a Sunday that occurs anywhere from January 2 through January 8, on the following days the proper parts are taken again from below, 494, unless the Sunday occurs on January 7 or 8, in which case the Office of the feast of the Baptism of the Lord is celebrated on the following day as indicated 537-550, with the psalms for the middle hour being taken from Day II of Week I with the antiphons of the feast; the shorter reading, verse and prayer are likewise taken from the feast; but for Compline the psalms are for Day II. The Day III following ordinary time begins, vol. III.
No conflict. How on earth our English “translation” came up with that gaff, I’ll never know. But it was the late sixties / early seventies, so one must make allowances.
UPDATE: A friend suggested I look at what year the Latin was published. In fact, the English translation was prepared in 1975 while the Latin edition I have was published in 1985. Very probably the Latin text of this rubric changed and the English was never updated.
Today’s feast, St. Martin of Tours, has gradually become a big deal for me. Devotion to St. Martin was huge in the Middle Ages, with some 3,660 churches dedicated to him in France alone. St. Martin’s Day or Martinmass was a feast day marking the beginning of winter, a time to drink, celebrate, and lay in the winter’s provisions. Continue reading “St. Martin’s Lent begins”
It’s an odd year. Because Good Friday happened to fall on March 25, we end up celebrating the Annunciation in April.
According to the usual account, it’s a strange coincidence. Christians instituted Christmas on December 25 to combat the pagan feast of the sun. If you count back nine months from December 25, you land on March 25 as the date of the Incarnation and of Gabriel’s message. And as luck would have it, sometimes Good Friday falls on that day. But the usual account is wrong.
[This was originally posted a year ago, but when I found myself reviewing it for my own sake, I realized that I should re-post it for anyone who hasn’t seen it yet.]
With the ceremonies of Palm Sunday, Holy Week begins. The Liturgy of the Hours uses a new antiphon for the Invitatory, and the chants or hymns for the various hours are different. The readings take on new themes. In various ways, the Church encourages us to see the coming week is a distinct time with its own character. Continue reading “Palm Sunday: History, Mystery, Practice”
When you enter a Catholic church in Passiontide, what leaps out at you is that all the statues and religious images are veiled in purple cloths. When the veiling of images began in the tenth century, it was part of something even more striking: a large veil completely separated the main altar from the rest of the church.