This week the Archdiocese of Boston issued a press release stating that two policies, implemented to prevent the spread of the flu at Mass, will cease by Palm Sunday this year. Citing the availability of the flu vaccines and the and the decreased flu activity, the statement declared that:
We [the Archdiocese of Boston] would urge the return of the following liturgical practices throughout the Archdiocese by Palm Sunday, March 28, 2010:
1. To return to the practice of distributing Holy Communion under both species;
2. To include once again the option of a handshake as a sign of peace.
In an interview with The Observer this past December, Father Robert VerEecke, pastor of St. Ignatius Parish, expressed his hope that these liturgical practices would resume, saying that “Without the offering of the blood of Christ, people are feeling that something very important is missing from the celebration of the Eucharist.”
The Catholic Church believes that Christ is sacramentally present in both the bread and wine, but that reception of both species is a more complete sign of communion.
Since Christ is sacramentally present under each of the species, communion under the species of bread alone makes it possible to receive all the fruit of Eucharistic grace. For pastoral reasons this manner of receiving communion has been legitimately established as the most common form in the Latin rite. But “the sign of communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly.” (Catechism of the Catholic Church 1390)
The flu prevention directives were issued by the Archdiocese on October 31, 2009 in response to a widespread H1N1 flu threat and a suggestion by the United States Conference of Catholic Bishops. More information can be found in the December 8, 2009 article of The Observer.
Several members of the Boston College and St. Ignatius community came together on Saturday to present a concert titled Gaudete in carminibus: A Festival of Nine Lessons & Carols in the Romance Language Tradition. It was coordinated and conducted by Daniel Gostin, BC ’09, with Ana Conboy as the co-director.
The evening began with a talk by Gostin, in which he explained the concept of the Festival, the history of the carols to be played, and the history of the various instruments present in the ensemble.
A 12-member choir sang the various carols accompanied by a consort of percussion, guitar, violin, violoncello, bass and tenor trombone, oboe, recorder, lute, and English horn.
The Festival, originally an Anglican tradition, featured nine scripture readings, or lessons, narrating the Christmas story with a complementary carol following each reading. As a special touch, each reading and carol was in a romance language.
The choir processed in with the chant Letabundus sung in Latin and then performed Convidando Está La Noche in Spanish. The first lesson was from Genesis 3, the story of Adam and Eve eating the forbidden fruit, was read in Latin and the hymn Veni, Veni, Emanuel followed. The second lesson, in French, was the story of God’s promise to Abraham and the carol Les Anges Dans Nos Campagnes, which we more commonly know as Angels We Have Heard on High.
The third lesson, in Italian, was from Isaiah, foretelling the coming of the Savior with the Quando Nascette Ninno. A passage from Isaiah about the peace the Christ brings read in Portugese and the instrumental tune Branle De L‘Official were the fourth lesson. The fifth lesson returned to Spanish with a reading of the Visitation of the Angel Gabriel to Mary from the Gospel of Luke and the carol E La Don Don followed by an instrumental version of Verbum Caro Factus Est. The sixth lesson, in French, was the birth of Christ according to Luke and the songs Entre Le Bœuf Et L’âne Gris and Un Flambeau, Jeannette, Isabelle.
The seventh lesson told the story of the shepherds going to the manger, in Spanish, with the carol O Mangnum Mysterium. A reading of the story of the wise men led by the star and Noël Nouvelet in French made up the eighth lesson. The ninth and final lesson, in Italian, was the opening passage from John’s Gospel, unfolding the great mystery of the Incarnation followed by the carol Gaudete! (Rejoice!) sung in Latin.
After the lessons, the audience joined together with the choir to sing Silent Night with each verse in a different language. The choir then concluded the evening with a beautiful performance of Riu, Riu, Chiu. The choir, instrumentalists, and lectors were Boston College students and faculty, members of the Jesuit community, and parishioners of St. Ignatius church.
Daniel Gostin and all involved presented a wonderful celebration of scripture and music helping all present prepare for the coming Christmas season. Good job, Dan!
I am not a Catholic, and the only Mass I had ever attended was the orientation Mass as a freshman. Today, I decided to take Michael Reer up on his offer to join him at the Sunday Mass at St. John’s Seminary across the street from Boston College.
The experience was an interesting one, and I am glad I attended. While most in attendance appeared to be either priests or seminarians, some students and families came as well. It goes without saying that I did not know what to say, when to stand, or when to kneel, but thanks to my two years in high school choir, I could sing along to the opening and closing hymns.
During the Mass, the priest spoke of John the Baptist and his directing the people to be selfless. For a more detailed and theological explanation, I would ask one of our Catholic Issues writers.
Assisting in the Mass was former Observer Executive Editor and current seminarian Donato Infante III. After the Mass concluded, the attendees gathered in the dining hall for a complimentary lunch courtesy of BC dining. I got the chance to catch up with Donato and meet a couple of the other seminarians. They offered a very unique perspective on life, and I enjoyed hearing their stories and thoughts.
High Mass was a fascinating experience. I would definitely consider going again.
The Cushing 001 lecture hall was packed full this past Tuesday as students came to hear the St. Thomas More Society sponsored talk titled “Sex and the Single Student” by professor Kerry Cronin of the philosophy department.
Cronin began her talk by explaining why the topic of dating was important to her. She recalled a discussion with students after a panel talk at Boston College. They were seniors, so she began to ask them about how they were dealing with relationships since they were about to graduate.
I said, “What about boyfriends and girlfriends, what about relationships [...] what are you going to do?” There was silence. No talking. I thought, “Did I ask a strange question?” And here’s the thing: of the eight students I was with, all of them gorgeous, on the inside and out: beautiful people, high powered, smart, bright, extroverted [...] only one had gone on a date at Boston College. And I thought, “What the heck is going on here [...] how can that be?” And they said, “Oh Kerry, we don’t do that stuff anymore. We don’t date. We just hook up.”
She began studying the “hook-up culture” and talking to students about relationships on campus. She said she’s heard, on campuses around the country, many of the same things about hooking-up.
Prof. Cronin selects the winner of a gift certificate to use on a date
Cronin defined hooking up as “a physical sexual interaction with no perceived intention of a relationship.” She emphasized that the word perceived, because she found that most students rarely know what the other person perceives as the intention of the hook-up, and many aren’t even sure of their own intentions.
She categorized hook-ups into different categories. “I had five, but when I got to Fairfield University in September they added a sixth. And when I got to Assumption they tried to add a seventh,” said Cronin.
Pure hook-up – “Literally, bumping into somebody at a party,” these are one-time random events.
Regular hook-up – Hooking up with the same person on a regular basis
Friends with benefits – As a philosophy professor, Cronin explained that “This doesn’t fit into any of Aristotle’s categories on friendship.”
Hookup with hope – Believing the hook-up could turn into something romantic. It’s “tough, because you never know who’s hoping.”
Mistake hook-up – The hook-up you regret immediately afterward
Cronin continued by explaining what she considered the ten unspoken rules of the hook-up culture.
Be chill – “The golden rule of hook-up culture”
Go to a party – “Hook-ups don’t often happen after class”
Drink - Equal amounts as the person with whom you want to hook-up.
Do not talk about the hook-up while it is happening
Don’t act interested about anything in the person’s room
Know where your shoes are at all times - “Nobody wants the awkward moment [of] ‘Where are my shoes?’”
Please don’t stay over
Learn to text – “No one calls anymore and leaving voice mail messages is so rude.”
It’s a good story – “It’s not really fun until you’ve told it several times”
Don’t expect anything
Having explained the types of, and rules for, hooking-up, Cronin said that for many students, this “solution” isn’t working. She said that most students say hooking-up is the casual thing to do, but asking someone for a cup of coffee is the really formal thing to do. So she decided to make it a rule in her capstone class that students ask and go out with someone on a date – or they would fail.
She said that all the students said “it actually wasn’t as bad as I thought, asking somebody, and then going on a date.”
The “dating assignment,” as she calls it, includes several rules:
Ask the person out in person – “I will allow a live phone call, but I prefer in person,” said Cronin.
The date should be within three days of when you ask – “At Boston College, if you ask someone out and then you say say ‘How about next weekend?’ [...] within three or four days that person has asked 112 of their closest friends what they all think about you and [...] all their friends are living vicariously through them [...] it completely freaks the person out and then they say no.”
Have a plan
Know what a “level 1 date” is – 60 to 90 minutes long and it has to be local
Pay - If you ask, you pay.
Learn to send and receive signals
Tell only three people.
No alcohol
No physical interaction – except, at the end, an A-frame hug is acceptable
Say “thank you.” – after the date
Cronin says her dating assignment is a way she can help solve the problem of hooking-up. It’s a problem, she says, because “I talk to students all the time and no body seems particularly happy with it.” Cronin says students tell her they “feel isolated and alone even though [they] have so many friends.” and that she hears “a lot from students about how lonely, depressed, and sad they feel.”
Cronin concluded her talk by explaining the two problems with hooking-up:
Practically speaking it doesn’t seem to be making you guys happy [and] philosophically speaking, I gotta say there’s a real problem with hooking-up. [...] Just about every student I talk to, except the occasional person with a vocation to religious life, says I want to get married and I probably want to have kids. But hook-up culture gives you all the habits that you don’t need in marriage. Hook-up culture is about detaching [...] and it forces you to pretend to drive away your own feelings, to pretend they’re not there. [...] It makes us believe sexual expression means not so much, but in fact [...] your sexual expression means everything.
Cronin fielded several questions after the talk and selected the winners, from students in attendance, of several gift certificates to restaurants which she said must be used on a date. Overall, the talk was well attended and well received, and fostered discussion on the importance of traditional dating relationships as opposed to the recent phenomenon of hooking-up.
On Monday December 7th, Fr. Gary Gurtler, S.J. offered a Latin Mass in the Ordinary Form in St. Mary’s chapel, in anticipation of the Feast of the Immaculate Conception. Servers Philip Micele, Mike Williams, and Nate Sanders assisted at the altar while Jon Tveit, Dan Burns, and Austin Travis provided Gregorian chant with approximately 30 students in attendance.
To most, the Mass was slightly different than what is customarily seen, yet still had much about it which was recognizable. Maintaining this familiarity is a type of “bonus” to offering the Mass in the Ordinary Form, while still being able to add more traditional elements such as the Latin language, bells, incense, and Gregorian chant. While not as elaborate or, as some would argue, sublime as the traditional Mass, it nonetheless seemed to inspire reverence among those in attendance, as the reactions of many were quite favorable.
While some, myself included, would argue in favor of the traditional Mass’s superiority over the new rite, an increase in liturgical reverence is certainly linkable to deeper love for the Catholic faith, regardless of the form of the Mass in which it occurs. To continue the work of restoration while allowing students to maintain a stronger degree of familiarity with what is going on at the altar is, while not the ideal place to stop, certainly a step in the right direction, and one of many ways in which a more widespread love and devotion for Christ in the Eucharist may be intensified and restored at Boston College.
I was more proud of my fellow students today than I have been at any point in my four year career at Boston College. Today, at the 10pm, BC students in St. Joseph’s Chapel did something that I have never seen at either St. Joseph’s Chapel or Trinity Chapel. Despite the lack of kneelers, students knelt for the consecration. This might seem like a very simple act, but it shows a real change in mentality around Boston College. I honestly never thought that I would live to see the day that 100 BC students would show up to a weekday Mass, never mind actually kneel. Much of this change in attitude has come from the ministry of Father Casey Beaumier. He deserves a world of credit for changing the hearts and minds of BC students and moving them from apathy to being for Christ.
It is so easy to get caught up in the hustle and bustle of the pre-Christmas season. Decorating, shopping, and spreading good cheer, while all good and important aspects of preparation during these increasingly colder winter days, distract from other important holy days occurring this week.
This past Sunday, the 2nd Sunday of Advent, was also the feast of St. Nicholas. St. Nicholas (270-346) was Bishop of Myra (modern day Turkey) and his reputation for gift giving became the model for Santa Claus. St. Nicholas Day is celebrate with various customs around the world, the most well known is that of the Netherlands and Germany, where children leave out their shoes on the eve of St. Nicholas and the next day find the shoes filled with sweets and small gifts.
Today, we celebrate the Feast of the Immaculate Conception, a Holy Day of Obligation. On this day, we honor Mary and that she was conceived without the stain of original sin in order to bear Christ into the world.
During her apparitions to Bernadette Soubirous at Lourdes, Mary said “I am the Immaculate Conception.” Four years before this, on December 8, 1854, Pope Pius IX had confirmed the dogma of the Immaculate Conception with the bull Ineffabilis Deus.
Mary is recognized as the collaborator of Christ in the Redemption of mankind, as the Mother of the Redeemer. As such, she could not have been stained with original sin, as was “full of Grace” from the moment of her conception. She is, of course, fully human and not divine, but is the way in which God came to earth as man.
In today’s gospel, we hear of the Annunciation, when the angel Gabriel appeared to Mary and said she would conceive the Son of God. “…The Holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God…” (Luke 1:26-38)
The Feast of the Immaculate Conception is a Holy Day of Obligation, a feast day on which Catholics are required to participate in Mass even though it is not a Sunday. The next Holy Day of Obligation is Christmas followed by Mary, Mother of God on January 1, 2010.
Today, let us pray for the intercession of Mary, the Immaculate Conception.
O holy Mary, Mother of God, Queen of heaven and earth, I humbly beseech you from the bottom of my heart, to aid me in my need; there are none that can withstand your power. O show me herein you are my Mother. O Mary, conceived without sin, pray for us who have recourse to thee. O Mary, conceived without sin, pray for us who have recourse to thee. O Mary, conceived without sin, pray for us who have recourse to thee. Sweet Mother, I place this cause in your hands. Sweet Mother, I place this cause in your hands. Sweet Mother, I place this cause in your hands. Amen.
In 2000, Pope John Paul II promulgated the third edition of the Roman Missal, the text which explains the ritual for the Mass. In 2007 the Congregation for Divine Worship issued a document with specific guidelines on how the Missal ought to be translated into English.
Fast forwarded to November 17, 2009, when United States Conference of Catholic Bishops approved the English translation of the third edition of the Missal, which though not completely finished (the Vatican must still translate some of antiphons for the Psalms into English), is now on track to be used in parishes around the country within the next couple of years.
For most of us, we just want to know what these changes actually are, and why they are happening. I will try to provide a brief synopsis of a few of the changes, though for more in depth explanations, check out the USCCB’s website.
Currently at a few points in the liturgy the priest says, “The Lord be with you,” and the congregation responds, “And also with you.” The new response will be “And with your spirit,” because it is a literal translation from the Latin “Et cum spiritu tuo”, which is a reference to “The Lord be with your spirit,” “The grace of our Lord Jesus Christ be with your spirit,” and “The grace of the Lord Jesus Christ be with your spirit,” in 2 Timothy 4:22, Galatians 6:18, and Philippians 4:23 respectively (New American Bible).
Another change in translation is in the Confiteor, the prayer that begins “I confess to Almighty God” found in the Penitential Act. The key change to the new translation is:
[...] in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault; [...]
This is a closer translation to the Latin, “mea culpa, mea culpa, mea maxima culpa.”
There are also several changes to the wording of the Nicene Creed. First, rather than saying “We believe,” it will be “I believe,” a literal translation of the Latin“Credo” which is in the first person singular. Another change to the Creed is that rather than “was born of the Virgin Mary,” it will read, “was incarnate of the Virgin Mary,” a closer translation of “Et incarnatus est [...] ex Maria Virgine.”
In the Creed, and throughout the Mass, there are several other changes, all of which attempt to be closer translations of the original Latin.
According to the Catholic News Agency, the translation is expected to be approved sometime in 2010. Parishioners, however, will not start hearing the new translation in Mass until after the full approval process has been completed and the new Order of the Mass is promulgated.
For more information and for full texts of the proposed translation, click the below link:
Rep. Patrick J. Kennedy, a Democrat representing the 1st congressional district of Rhode Island, claimed this week that Bishop Thomas J. Tobin of Rhode Island asked him not to receive communion because of his stance on abortion rights.
Kennedy, in a recent telephone interview with The Providence Journal, said that Bishop Tobin “instructed me not to take Communion and said that he has instructed the diocesan priests not to give me Communion.”
Bishop Tobin promptly responded to the claim, writing “I am disappointed and really surprised that Congressman Patrick Kennedy has chosen to reopen the public discussion about his practice of the faith and his reception of Holy Communion.”
“On February 21, 2007, I wrote to Congressman Kennedy stating: ‘In light of the Church’s clear teaching, and your consistent actions, therefore, I believe it is inappropriate for you to be receiving Holy Communion and I now ask respectfully that you refrain from doing so.’”
Kennedy’s statement comes just weeks after his criticism of Catholic bishops for opposing health care reform that includes increased abortion funding
The Providence Journal reported the interview by stating that “Tobin has forbidden Rep. Patrick J. Kennedy to receive the Roman Catholic sacrament of Holy Communion,” a claim that, as evidenced in Kennedy’s statement, was clearly not true.
As Kennedy’s bishop, Tobin does reserve the right to invoke Canon 915, which states that “Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.”
However, it appears that in this situation, he merely requested that Kennedy not receive communion because of his “manifest grave sin” of supporting abortion, what the Catholic Church calls “gravely contrary to the moral law.”
Bishop Tobin’s insistence on keeping correspondence confidential further demonstrated his commitment not to make the matter public.
According to Tobin, Kennedy acknowledged that his “pastoral advice was confidential in nature and given with the best intentions for my personal spiritual welfare,” in a letter on February 28, 2007.
By publicizing the information now, in the heat of the healthcare debate, Kennedy has clearly sought (and received) media attention for his position as a pro-abortion Catholic. Tobin’s response, however, clarified Kennedy’s apparently inaccurate statement, while also continuing to uphold the Church’s commitment to the right to life.
Rep. Patrick J. Kennedy, a Democrat representing the 1st congressional district of Rhode Island, claimed this week that Bishop Thomas J. Tobin of Rhode Island asked him not to receive communion because of his stance on abortion rights.
Kennedy, in a recent telephone interview with The Providence Journal, said that Bishop Tobin “instructed me not to take Communion and said that he has instructed the diocesan priests not to give me Communion.”
Bishop Tobin promptly responded to the claim, writing “I am disappointed and really surprised that Congressman Patrick Kennedy has chosen to reopen the public discussion about his practice of the faith and his reception of Holy Communion.”
“On February 21, 2007, I wrote to Congressman Kennedy stating: ‘In light of the Church’s clear teaching, and your consistent actions, therefore, I believe it is inappropriate for you to be receiving Holy Communion and I now ask respectfully that you refrain from doing so.’”
Kennedy’s statement comes just weeks after his criticism of Catholic bishops for opposing health care reform that includes increased abortion funding.
The Providence Journal reported the interview by stating that “Tobin has forbidden Rep. Patrick J. Kennedy to receive the Roman Catholic sacrament of Holy Communion,” a claim that, as evidenced in Kennedy’s statement, was clearly not true.
As Kennedy’s bishop, Tobin does reserve the right to invoke Canon 915, which states that “Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion.”
However, it appears that in this situation, he merely requested that Kennedy not receive communion because of his “manifest grave sin” of supporting abortion, what the Catholic Church calls “gravely contrary to the moral law.”
Bishop Tobin’s insistence on keeping correspondence confidential further demonstrated his commitment not to make the matter public.
According to Tobin, Kennedy acknowledged that his “pastoral advice was confidential in nature and given with the best intentions for my personal spiritual welfare,” in a letter on February 28, 2007.
By publicizing the information now, in the heat of the healthcare debate, Kennedy has clearly sought (and received) media attention for his position as a pro-abortion Catholic. Tobin’s response, however, clarified Kennedy’s apparently inaccurate statement, while also continuing to uphold the Church’s commitment to the right to life.
