Sermon in a Bottle

Fourth Sunday in Advent - B.  "The proclamation of Jesus Christ, according to the revelation of the mystery."

Human beings love traditions--family, church, societal.  We are creatures who desire rituals.  Yet the announcement of the angel Gabriel to Mary broke with the tradition of the Jews, who knew God through power.   Formerly it was the power of God to form a people (Abraham and Sarah), to free a people from slavery (Moses), to lead a people (David).  Through the newborn Jesus, God comes to us vulnerable, weak, and powerless.  Now in Christ God comes through the powerlessness of love.    

Roman Missal Criticism, I

We English speaking Catholics are now into the third week of praying the Roman Missal at Mass, with its new translation of the third typical Latin edition.  I cannot say I am praying the Mass when I preside.  My eyes are glued to the grey "cheat sheet" card I purchased for my churches, or fixed on the Missal itself.  I'm self-conscious as I stand in front of the congregation.   I made the decision to only pray the second Eucharistic prayer until I got it down pat.  I'm weeks away from using another one.

Humor is one way of responding to these awkward new texts.  One priest friend of mine (who shall go nameless) emailed this to a bunch of us on December 8: 

"Use the new words you learned in today's liturgy in a sentence.  My prevenient observations were consubstantially those of a host others who partoke in my perspective before they were oblated.  Inauthentic translation: The things I said ahead of time were the same as a large number of people who shared my point of view, before they were sacrificed."

I think my friend has too much time on his hands.

Another priest, in response said, "Practice, hard you must, as Yoda proclaims to young Luke Skywalker."

And spirit with his.

Instead of offering my own two cents of criticism, let me quote an authority.  Bishop Donald Trautman is the bishop of Erie, with earned degrees in theology and Sacred Scripture.  He was the chairman of the U.S. Bishop's Committee on the Liturgy for six years.  And for the past several years was probably the only American bishop to publicly criticize the proposed (and now implemented) translation of the Roman Missal, Third Edition.  (See Ann Rodgers' story on him at  http://post-gazette.com/pg/11177/1156350-455-0.stm  .)

On October 22, 2009, Bishop Trautman gave a lecture at The Catholic University of America, in a series honoring Msgr. Frederick R. McManus, a noted liturgist, and, in the words of Bishop Trautman, "an apostle of the liturgical renewal."  The title of his lecture is "The Language of the New Missal in Light of the Translation Principles of the Constitution on the Sacred Liturgy."  At the time of this lecture, the final final English translation had not yet been distributed to the bishops worldwide by the Vatican.  A few words of the translation were changed by Rome from the text Trautman was using.  Nevertheless, his trenchant comments bear repeating.  I'm going to quote Bishop Trautman extensively.  You can read his entire lecture at   http://catholicview.typepad.com/files/trautman-mcmanus-lecture.pdf  . 

... I ask:  Are these new texts accessible?  Are they proclaimable and intelligible?  Do they reflect correct English syntax and sentence structure?  Are they pastorally sensitive to the liturgical assembly?  Do they lead to full, conscious and active participation?  Is the New Missal faithful to the translation principles of the Constitution on the Sacred Liturgy [of the Second Vatican Council], in particular paragraphs 21 and 34?

The translated texts of the Third Edition of the Missale Romanum must be more than accurate and faithful to the Latin original; they must communicate -- they must be intelligible, proclaimable, reflective of a sentence structure, vocabulary and idiom of contemporary American English.  The primary purpose of the Missal is to provide spoken and sung prayer texts for the liturgical assembly.  If those texts employ lengthy sentences with clauses and dangling participial phrases, comprehension by the assembly will be nearly impossible.  If those texts use esoteric words, archaic expressions, technical theological vocabulary, incomplete sentences and Latin syntax in place of English syntax, then we have a translation that is not pastoral -- a text that does not promote full, conscious and active participation in the liturgy.  The New Missal is intended for public prayer, worship, lifting up the heart and mind to God.  People in the pews must own the prayer text, its vocabulary, its style, its idiom, its cadence.  The people in the assembly must be able to make the proclaimed prayer their own, and so raise their hearts and minds to God....

The English translation of the New Missal has intentionally employed a "sacred language" which tends to be elitist and remote from everyday speech and frequently not understandable.  For example, the Preface of the Assumption reads:  "She brought forth ineffably your Incarnate Son."  There is repeated use of the word "ineffable" throughout the New Translation of the Missal.  In the Nicene Creed we will pray "consubstantial with the Father" which replaces the present wording "one in being with the Father".  Also in the Creed the new wording "by the Holy Spirit he was incarnate of the Virgin Mary" replaces "he was born of the Virgin Mary".  The vast majority of God's people in the assembly are not familiar with words of the New Missal like "ineffable", "consubstantial", incarnate", "inviolate", "oblation", "ignominy", "precursor",         "suffused", or "unvanquished".  This vocabulary is not readily understandable by the average Catholic....

When the Council Fathers of Vatican II made the historic decision that the liturgy of the Church should be in the vernacular, there was no emphasis on a sacred language.  The Council Fathers' intent was pastoral -- to have the liturgy of the Church prayed in vernacular or living languages.  There was no mention  of any sacred language or sacred vocabulary.  Such concepts flow from the 2001 Instruction on Vernacular Translations, a Roman Congregational document (Liturgicam Authenticam).  Certainly translated liturgical texts should be reverent, noble, inspiring, uplifting, but that does not mean archaic, remote, incomprehensible.  The Constitution on the Sacred Liturgy stipulated vernacular language, not sacred language....

A major defect of the translated Missal is the number of lengthy, cumbersome sentences with complex syntax.  For example, the Collect after the Third Reading at the Paschal Vigil has one sentence of 65 words in ten lines....This is too long for a proclaimed text....Many of the Prefaces in the New Missal have lengthy sentences that hinder their proclaimability and comprehension.  For example, in the Preface of Christ the King there are 13 lines and 88 words in one sentence.  How will this promote intelligible and meaningful prayer?  How can the assembly remember what is being prayed for?  Eucharistic Prayer III begins with 70 words in one sentence.  In almost all instances the Collects or opening prayers, prayers over the gifts, and prayers after Communion follow a single sentence format with one or more clauses.  Again proclaimability and comprehension are sacrificed for the sake of maintaining the Latin single sentence structure.  Latin word order is not English word order.  The translators have adhered slavishly to the literal Latin syntax, so that the English translation results in a jumbled English syntax, a lengthy sentence with clauses or participial phrases with an unnatural rhythm of speaking in English.  In view of the examples already presented, I would contend that the translated Missal does not have a pastoral style....

The Council Fathers of Vatican II specify a pastoral approach in the Constitution on the Sacred Liturgy.  Paragraph 21 of that document states:  "Both texts and rites should be drawn up so that they express more clearly the holy things which they signify.  The Christian people, as far as possible, should be able to understand them easily."  This is the pastoral dimension lacking in the New Missal.  In paragraph 34 of the Constitution on the Sacred Liturgy, we have an even stronger statement that rites and texts:  "...should radiate a noble simplicity.  They should be short, clear, free from useless repetition.  They should be within the people's powers of comprehension, and normally should not require much explanation."  These statements of the Council Fathers constitute a pastoral principle -- a pastoral perspective -- for judging the translation of the New Missal.  How do the words "ineffable", "consubstantial", "inviolate", "ignominy",       "precursor", "suffuse" fulfill the words of the Constitution on the Sacred Liturgy that texts be "within the people's powers of comprehension" and "not require much explanation"?...

There are those who disagree with the way the liturgical reform of Vatican II was interpreted and implemented.  They blame a diminishing religiosity, declining Mass attendance and priestly and religious vocations on less transcendence, less awe, less mystery in the New Order of Mass.  In reaction to this perception they advocate a reform of the reform.  They believe ordinary language weakens the sense of the transcendent.  In 2001 the Congregation of Divine Worship and discipline of the Sacraments decreed a shift to a more sacred vocabulary in vernacular worship with a more literal translation of the Latin original texts.

The Latin text is not inspired.  It is a human text, reflecting a certain mind-set, theology, and world view.  There are good Latin texts -- balanced, carefully crafted -- and there are bad Latin texts -- convoluted, lengthy, complicated, abstract -- that become a translator's herculean task.  Because of literal translation in the New Missal, complicated Latin wording has become complicated English wording.

In the New Missal all prayers, originally composed in English, are banned.  This gives the impression that original vernacular prayers are less holy, less pleasing to God, than Latin.   We need to remember that the original liturgical language of the Church was not Latin, but the vernacular....

I could quote Bishop Trautman further, with specific examples of his principles, but I would tax your patience.  I think you hear what this 75 year old bishop is saying.  I do encourage you to read his lecture, with its detailed examples of poor translation, in its entirety.

In a future post I'll offer some comments from the pews and altars in my parishes.

Sermon in a Bottle

Third Sunday of Advent - B.  "Not worthy to untie his sandlestraps."

The Isaiah text today is a classic, used by Jesus himself (Luke 4), to describe what he understood was his mission from the Father.  But we can also see ourselves as anointed, as specially chosen by God, to do the Lord's work in a variety of ways.  We rejoice and are proud of the gift of faith alive in us.  The baptizer John, also an anointed one, shows us that humility is appropriate, even necessary, for those chosen to proclaim the coming of the Lord.  He is the Savior, we are only the humble slaves.

Ways to Simplify Christmas

We've all complained that the stores, malls and on-line merchants have over-commercialized Christmas.  This includes presenting Christmas displays in August (yes, August!), opening stores on Thanksgiving Day or in the wee hours of "Black Friday" (I hope you boycotted those establishments), and generally beating up families if they don't spend a small fortune on gifts. 

Allow me to make some suggestions to simplify Christmas.

The Christian season of Advent helps us to focus on "the reason for the season," namely, the birth of Jesus the Christ.  Just as it takes 40 days of lent to prepare for Easter (and 50 days to celebrate the Paschal Mystery), the Christian way is to take four weeks to prepare for the Nativity of Our Lord, and then savor the meaning of his birth over several more. 

In this regard, try to incorporate Christian symbols in every Advent and Christmas custom.  Prepare for the feast with the saints of Advent (such as St. Nicholas, Our Lady of Guadalupe, St. Juan Diego, and St. John the Baptist, as well as Hebrew prophets Isaiah and Micah).  Christmas cards are best with images of Bethlehem, or the Magi, or the Christ Child (not snowy villages, Santa Claus, skaters on frozen ponds, or red-nosed Rudolph).  Place a Navitity scene near or underneath the Christmas tree.  Incorporate prayer, biblical readings of the Christmas story from Matthew and Luke, and religious songs into dinners and parties.

A manual for a simpler season, Unplug the Christmas Machine, by Jo Robinson and Jean Coppock Staeheli, suggests four basic themes:  relaxed and loving time with the family; realistic expectations on gifts; an evenly paced holiday with time for events and time for rest; and reliable family traditions.  They say that the key to all these is planning.  So that the "Christmas machine" doesn't steamroll you, it is important to plan. 

Planning includes setting limits on how much money and how many gifts you will give; deciding which parties to attend and which to decline with regrets; making a conscious decision to substitute homemade products (such as cards or baked cookies), or a gift of friendship time, instead of expensive or useless obligatory gifts.  Planning includes saying "no" once you've met your budgeted amount for gifts.

Another help to simplify Christmas is to lower expectations.  Repeat to yourself that there is no such thing as "a perfect family" or "a perfect Christmas party."  It's ok if your home doesn't look like Martha Stewart's mansion.  Realize that people will disappoint us and that most people don't change.  Accept that you cannot be everywhere, do everything, and please everyone.  Appreciate what you do have, who does love you--and don't worry about what you don't have.

A specific Christmas theme dear to me which I like to harp on is to give to those who cannot repay you.  One year instead of giving gifts to friends I made donations in their name to western Pennsylvania charities (Catholic Charities, Jubilee Soup Kitchen, Auberle Home, McGuire Memorial, Sisters Place).  Another year I "gave" them sheep, goats, llamas, water buffaloes and flocks of chicks through Heifer International, which tries to address poverty, hunger and access to water around the world.  ( www.heifer.org )  Purchase gifts or cards from not-for-profits which benefits poor artisans from around the world (such as UNICEF or Ten Thousand Villages).  I have received similar gifts, and felt  the warmth of friendship through these contributions to the needy.

A special gift is the gift of down time to yourself.  Allow yourself and your family circle moments to relax, pray, and celebrate the simple joy of friendship and love.  A lovely Catholic tradition is to go to one daily Mass each week during Advent.  One evening turn the tv off and read slowly the Christmas stories in Matthew or Luke (and see the big differences in each evangelist's presentation).  Plan to make this Advent and Christmas simpler and more joy-filled.

Sermon in a Bottle

Second Sunday in Advent - B.  "Speak tenderly to Jerusalem."

When we listen to scripture, it's not all about thinking.  It is good to hear the feelings as well.  This transitional Sunday brings John the Baptizer on stage, who calls the people to repent of their sins.  If we do not, says second Peter, we will experience the heavens passing away with a mighty roar and  elements dissolved by fire.  But God is more than power.  Isaiah says the Lord will give comfort to his chosen people, and (in an image which evokes mind Jesus) feed his flock like a good shepherd. 

Sermon in a Bottle

First Sunday of Advent - B.  "Be watchful.  Be alert."

With the introduction of the Roman Missal, Third Edition, I reflected on change/continuity.  A parish over its history may use several different church buildings, but it is still the same parish. In like manner over its 2,000 year history the Catholic Church has celebrated the Eucharist in many languages, using many forms or styles.  The new translations are in continuity with a history of change.  The season of Advent is familiar to us.  But have we changed since a year ago? Are we better disciples of Jesus, more charitable and forgiving because of the Eucharists we've attended?

Problems in Perspective

As a member of our diocese's clergy personnel board, each month a baker's dozen of us priests (and one deacon) meet to advise the bishop on clergy assignments.  Right now, because of strains in the number of priests who are capable of being pastors, thirty of us double up and serve two parishes.  Looming on the horizon is the reality that almost three dozen men are in active ministry who are over the age of 70, our retirement age.  These dedicated souls could retire today, and blow a huge hole in staffing our parishes.  As it is, projections indicate that in eight years, we will only have approximately 100 priests to serve more than 200 parishes, as well as the legion of hospitals, nursing homes, jails, and other institutions needing pastoral care.

It's enough to make you depressed.

But like the man lamenting he has only one shoe, until he meets someone who has only one foot, I had to put our troubles into perspective this week while reading two articles.

The first is the Christmas edition of "Extension," the magazine of the Catholic Extension Society.  This Chicago-based organization has for over 100 years raised money for the "home missions" in rural America.  In this edition they present a "wish list" of 25 projects Extension would love to fulfill, if only they had the money.  These include priests in the Archdiocese of Anchorage who are only able to visit their mission churches by flying; in the U.S. Army only 100 priests fill the available 400 Catholic chaplain slots (and the Archdiocese for Military Services has only 32 seminarians); rebuilding churches in New Mexico, Montana, Puerto Rico, and Oregon;  supporting outreach to Hispanic Catholics in the dioceses of Knoxville and Youngstown; and many others.  Each year for the past ten years the Catholic Extension  Society has paid to build 94 church buildings, over $129 million in donations.  Yet the needs are growing.

And we in the Diocese of Pittsburgh think we have troubles?

The second article is a recent blog post by John L. Allen Jr. ("All Things Catholic" on www.ncronline.org ) regarding the threats to Christians around the world.  He writes, "From Iraq and Egypt, to Indonesia and India, we're witnessing the rise of a whole new generation of Christian martyrs.... Americans, long accustomed to thinking of Christianity as a powerful majority, are often flabbergasted to learn that Christians are actually the most persecuted religious group on the planet."  For example, one year ago an assault on Our Lady of Salvation in Baghdad, a Chaldean Church where 53 people were killed and hundreds injured by al Qaeda-linked gunmen.  This is only one of many attacks.  Allen says over the past eight years, 43 of the 60 Christian churches in Baghdad have been bombed at least once.

When Christian demonstrators were attacked by the Egyptian army in Cairo on October 9, 27 people were left dead, over 300 injured.  In the past year an estimated 93,000 Coptic Christians have fled Egypt and persecution.  These situations rarely are given time in the mainstream American media. 

And we think we have problems?

Allen presents these facts of persecution in a wider context of attacks on religious liberty globally.  He takes to task the U.S. bishops for calling church/state battles over same-sex marriage, proposed mandates from the federal Department of Health and Human Services regarding coverage of contraception and sterilization in private insurance plans, and identity issues over who can be hired by Catholic charitable organizations, issues of religious freedom.  The global view is that Christians are dying because of lack of respect for religious liberty.  "If the church in the United States doesn't speak up on behalf of [the new martyrs], we risk being complicit in constructing a 21st century edition of a 'church of silence.' ... If we [in the U.S.] won't come to the defense of fellow Christians in jeopardy, what hope is there for anyone else."

I've sometimes wondered, what would it be like if at the next Pittsburgh clergy personnel board meeting the vicar for clergy told us the sobering news that in the past month one pastor had been killed by anti-Catholic attacks, and two more seriously wounded.  It certainly would put into perspective our own local troubles in declining clerical numbers.