Liturgical Design requires Prayer and Special Considerations

When it comes to the design and architecture of a sacred space for the celebration of the Sacred Liturgy there should always be considerable amount of time, consideration and prayer that is incorporated into making the decision. Additionally, if the Church is being "retro" renovated, perhaps to provide for an oversight in the building process, or modernization of an antiquated structure, or for that matter, the redesign of an overly modern space into something more traditional priests and people need to pay particular attention and respect to the architectural details and the proper context in which the Church was originally designed.
It has recently been noted in the secular press, (The News Journal of Wilmington) that Saint Cornelius Church in Chadds Ford, Pennsylvania is undergoing a "liturgical" makeover. What that means is that this church, designed and built in the early 1990's, is receiving a transformation of sorts into a pre-Vatican II church. This is a change from its intended modern industrial design that was conceived by the original architect and parishioners when the building was constructed.
In its inception, Saint Cornelius Church in Chadds Ford was perhaps one of the finest examples of liturgical design that was heralded by the Second Vatican Council, and by the United States Catholic Conference of Bishops. The church reflected the needs of a living and growing parish community. There was a large baptismal font, a singular stone altar for the Eucharistic celebration, a chapel of the Blessed Sacrament completely apart from the active space of liturgical worship and a large area of plain white walls intended to focus the attention on the altar, around which the entire assembly was gathered.
Recently in the past few years, the space proper to the celebration of the Eucharist has received a refit, complete with catalogue ordered statues of Mary and Joseph, a raised platform to elevate the sanctuary, a dislocated and reworked tabernacle, a series of wooden partitions behind the altar and faux marble painting throughout the structure. A faux Florentine style crucifix has replaced a very well-detailed representation of Christ on the Cross, and local Philadelphia and American Saints are portrayed each in their own panel as additional distractions in a rather busy and now cluttered sanctuary.
When the Church was designed by Philadelphia architect George Yu, the space was intentionally designed to avoid visual noise around the Eucharistic Altar of Sacrifice. It is a magnificent stone altar that sat prominently in the sanctuary and clearly was the focus of all sacred celebrations. The presidents' chair was also placed on the same axis as the altar and the baptismal font and there was a clear indication that the Sacraments of Initiation placed at the entrance of the Church lead us to participation in the Eucharistic Celebration, with the Celebrant, the presiding minister directing the entire liturgy. The space was quiet, void of too much furniture or statues or images. The clear indication of the space reflected the Liturgy of the Word and the Liturgy of the Eucharist, two manners in which Christ Jesus reveals himself in the Eucharistic Sacrifice.
One aspect of the Church that was unique was the lack of a physical tabernacle in the large body of the Church. The Blessed Sacrament was reserved in an atrium like area in a tabernacle that was starkly placed on a column. The area of reservation was accessible even if there was a Mass going on in the Church, people could spend meditative time with the Eucharistic Lord, without attending the celebration of the Eucharist. The space was clearly designed to accentuate the ancient tradition of the Church of reserving the Blessed Sacrament in an area for private prayer as well as a repository for the Eucharistic species, as well as Viaticum.
Today the Church has the tabernacle placed in the center of the sanctuary. The altar is surrounded with a raised floor, images of saints and statues have been introduced into the liturgical space and the entire Church has been redesigned to reflect a Catholic Church of long ago. Respect for the intrinsic design and function of the original structure has quite literally been lost…if not destroyed or to say the least vandalized by pastoral intentions to "warm" up the space.
The points that really need a consideration are these:
Should a parish community be allowed to redesign or retro fit its liturgical space without the counsel and direction of qualified architects, designers and artists?
Should sacred space be determined by at the discretion of the pastor?
What objective norms are used to determine this renovation?
Is there professional planning and design involved?
IWhat was or how was the space designed to function?

Of course, since 1991 this Church has seen quite a few changes to the liturgy. Even the American Conference of Bishops has expressed opposing points of view among themselves regarding the position and placement of the tabernacle in the Church. Traditionalists (namely architectural) have opposed Modernists (sometimes reactionary) throughout the history of ecclesial design and implementation.
However the real matter here is not one that concerns itself with traditional verses modernistic, but rather a question of artistic design and functional integrity for our most sacred of spaces, our Catholic Churches. My biggest concern is not simply that the liturgical space has been altered or amended. My greatest concern is by what objective and normative architectural, artistic and liturgical guidelines have these changes been made?
What would stop a parish pastor from making more changes again in 15 years? Perhaps we could lower the ceilings and Astroturf the sanctuary in 2020 if the latest pastor really feels this necessary!
Catholic parishioners need to pay careful attention to the activities that are going on in their parishes. While the bishop is the chief liturgical agent in a diocese, with the local parish pastor as his representative, parishioners should not just blindly let liturgical renovations happen without serious discussion and debate about the intended results. What I precisely mean by this is that while the bishop and priests of the parish are the theological and liturgical end points that decide the project under our Code of Canon law, parishioners need to acquaint themselves with the nature and scope of the project.
Factors that additionally need to be considered include the choice of artisans and craftsmen that are engaged to complete this renovation. If there are local craftsmen and artisans that are able to provide the parish community with quality artistic presentations, they really should be considered.
In our local area as well, there are numerous talented and trained artists and craftsmen that could provide idea-services to renovate a parish church. However I do believe that the integrity of a building’s design should be respected and preserved. For example, one would hope the columns of Bernini at Saint Peters in Rome, would not be replaced with arbitrary columns of concrete. It is the same way in a parish church, the design and architecture needs to work properly with the function of the celebration. If indeed there needs to be an inclusion of something missing (for example a centrally located tabernacle), that project should really be completed with the highest consideration and respect for the original design of the Church. Just plopping a tabernacle into the central praxis of the church is not the best esthetical practice. Nor would it help the situation to just randomly pick a tabernacle from stock, when a uniquely modern design was needed for the liturgical space. It would be akin to placing a Victorian sofa in a home surrounded with Chippendale chairs! The two just don't work together.
Finally, as always, we need to utilize the best design and materials that a parish can afford when they renovate, redesign or replace a sacred space. After all, we are talking about our liturgical expressions of prayer and sacraments destined to glorify almighty God. Only after careful prayer, planning and exceptional implementation should we be satisfied with offering our highest praise to God in our just as exceptional sacred spaces.
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Hugh McNichol is a Catholic author and journalist that writes on Catholic topics and issues. Hugh studied both philosophy and theology at Saint Charles Borromeo Seminary in Philadelphia. He writes daily at: http://verbumcarofactumest.blogspot.com & http://catholicsacredarts.com
Nothing Left Unsaid!” is his daily column @ http://catholicnewsagency.com
Comments are always welcome @ hugh.mcnichol@trinettc.com

Establishment of parish communities for Sacred Art and Artists!!

I suppose there is a theme emerging here. Over the past few writings, I have called for the development of a Sacred Art Institute within the Catholic Church in the United States. Perhaps the foundation of this educational facility would be best placed here in the Archdiocese of Philadelphia, which is one of the four original dioceses (Boston, Philadelphia, New York & Bardstown), carved from the Primal See of Baltimore , two hundred years ago. Such a location would make a lot of sense. Not only is Philadelphia rich in its artistic heritage, it also offers quite a few artisans and artists that make the area their home.
Now I am not really talking about a new art school, but rather a unique collective space that could be devoted to the study and development of sacred and liturgical arts. One of the best places I could imagine would be to house such an institute in a former Catholic school with an adjacent church. I could think of half a dozen such examples of such sites within the Archdiocese of Philadelphia that would make perfect spots for an arts campus. Quite a few urban parishes with changing population shifts come first to mind. The site could be leased to artists at a reasonable cost and developed into a studio complex where the sharing of artistic skills and intellectual curiosity could be freely exchanged. In the same manner, such a gathering of individuals might also stimulate new life into a parish community that is in a state of urban flux.
There are quite a few points that would justify such an institution. The first point should be a revitalization of good quality and artistic works for our sacred spaces. This community would be exclusively designated as a “Catholic” Sacred Art Institute, so there would be no confusion of artists, patrons and sponsors of its singular purpose.
Secondly, the endeavor would provide good reutilization of parish resources in a period when quite a bit of existing church real estate sits cavernously vacant. Old classrooms not only seem appropriate for the space required by artists, but I would think the quality of natural light would be excellent. If the Catholic parish needs to continue providing minimal heat and electricity to keep a vacant building in “dry-dock” state, then it should not be wasted.
Next the message would be abundantly clear that the Bishop, or in this case Cardinal Archbishop, takes the entire notion of quality art and architecture for Catholic worship seriously and is intent on the success of such a collective group within their jurisdiction. We commonly as a Church provide space to other groups, such as AAA, Knights of Columbus; Red Cross etc…why not provide a permanent and reasonably available place for artisans and artisans. Most importantly, the institute should be adjacent to a living and active parish community. This way the artisan community can truly begin to incorporate the axiom, Lex Orandi, Lex Credendi into their sacred art and ministry.
Recently in the Catholic press there has been some interesting reflections on parishes of historical significance within the Philadelphia Archdiocese. When we think of parishes, one usually associates lots of activity within a parish community. However, this is not the case with some of the older and historic churches of Philadelphia. Most are closed on a regular basis and the Eucharistic Sacrifice is only offered on a monthly basis. It is really unfortunate that historical sites such as Holy Trinity in Philadelphia are celebrated as “architectural jewels”, when in reality they are no longer the active expression of the Sacred Mysteries, but just dead buildings. Old churches especially those with American historical significance should be vibrant, living parish communities regardless of their neighborhoods or ethnic populations. Anything less than an active Catholic Church in the community frankly says to the local community…you are too poor for sacraments. Twenty-first century believers can coexist and even flourish in eighteenth century buildings. Such a disregard for the spiritual integrity of a local community is elitist and at times racist. Church buildings and sites exist for worship and praise of God, not the historical highlighting of antiquated historical accessories. Perhaps the area around this parish church would benefit from a living group of artisans and faithful Catholics. Think about the great influence an arts community would have on the spiritual life of a quasi-existent parish structure.
The catechetical importance of the establishment of such a site would be an invaluable resource to Catholics everywhere as well. Not only would the knowledge and expertise of Catholic artists be preserved and passed on to new generations, such a site would be a shining example of the importance Catholic art and architecture in every age. The availability and fluidity towards an appreciation and experience of “works in progress” would enable educators and faithful to experience “living” artists’ expressions of faith. Such a place could also serve as a showcase for priests and parishioners that are considering the acquisition of new liturgical accessories for their sacred spaces. Priests could speak with artists and watch the entire process of artistic revelation as pieces are created. At the same time, the mistaken concept of mass produced religious articles would be discouraged, and execution of qualitative art would occur. Perhaps even this “studio” would serve as a catalyst for artists and artisans to consider religious art as a Catholic vocation, through which they might serve Christ’s Church. Regardless of the effect, such a place would enable the story of Catholic faith to be promoted and taught through sacred and liturgical art. That has to be a great catechetical effect.
Finally, consider the need for evangelization. Mgsr. Michael Carroll, an old seminary professor, used to say that…”catechesis and evangelization go hand in hand!” There is a lot of significance in this statement. Artistic expression in a parish community really teaches Catholics about their past, present and future as a worshiping community. The visual arts also communicate the pervasive power of God’s Word, as we try to understand and appreciate God in our artistic expressions and symbols. In turn, we try to share and communicate this faith to others in hopes that they might experience the Catholic faith. Such a vehicle for theological evangelization really does exist in the simple paintbrush of an artist. If that were not the case, why would anyone visit the Sistine Chapel?
Sacred and liturgical arts are perhaps a very broad phrase meant to describe those artisans and artisans that embrace their faith in their artistic works. For all of us a Catholics the phrase really should signify the need to teach and spread the Gospel message through the visual arts. Not all art is Catholic. Not all art is worth mentioning. However, sacred art is something, which has had little attention paid to it. It is long overdue. After all, it is only a human expression of our human condition that seeks to know God.
Saint Augustine is appropriate here,”…our hearts are restless until they rest in You. Fulfill this longing through Jesus the Bread of Life.” Confessions of Saint Augustine & partial prayer of the 41st International Congress, Philadelphia 1976

Reuse our Catholic materials!

Stained Glass at the now suppressed St.Aloysius Church, Philadelphia, Pa.

April 28, 2008 - There is no such thing as “desanctification” within the Catholic Church. That is precisely the reason we need to develop good stewardship practices. The Church needs to reuse, restore and refurbish materials when new parishes are built, not loot the parishes that are closed and sell our religious patrimony to the high bidder, only to be reused and profaned in some secular setting.

Recently in the Archdiocese of Philadelphia, the Cardinal Archbishop of Philadelphia dedicated the parish of Saint Mary Magdalen in Media, Pa. The new church incorporated stained glass and other liturgical pieces that were taken from parishes suppressed in the Archdiocese of Philadelphia a few years ago. Saint Aloysius Church formerly in South Philadelphia was the source for the stained glass windows that now grace Saint Mary Magdalen Parish in Media, Pa. The former St.Aloysius Church was a national parish, dedicated to the needs of immigrant German Catholics in the 19th and 20th centuries. The stained glass dates from the 1890’s was originally produced in Germany for the original parish church.

This is the type of architectural integration and design integrity we need to foster in our Catholic Churches in the United States…quality reintegration of well-executed artistic pieces.

When we are considering the construction of a new parish community, existing resources of materials, statues, altars and so on should be considered for inclusion in the new church building. Not only does the practice conserve parish financial resources, it incorporates the historical and artistic elements of former parishes into the living organic activities of the new parish community. An organic bridge of continuity is built between the faithful communities of the past and the members of the Church present. In the same manner, the theological continuity of the Body of Christ is realized as well.

Parish communities need to be taught that the worshiping Church is a compilation of past, present and future members of the Mystical Body. We are all uniquely joined with all of our brothers and sisters in faith from all ages when we celebrate our Eucharistic sacrifice and the mysteries of our Catholic faith.

Saint Mary Magdalen Parish seems to have gotten it right in even reusing the altar of sacrifice from another suppressed parish, St. Clement, formerly in Southwest Philadelphia. The entire understanding of what the concept of “sacred” invokes is signified by the reintegration of the sacred altar from an old place of worship into a new, sacred place of worship clearly indicates the transcendent nature of our religious beliefs as well as the chronological continuity that endures in our Catholic rites. An altar, consecrated a century ago still represents the sacred mysteries of our Eucharistic faith even when that altar has been transported to a new environment.

Part of the movement in the United States regarding our Catholic Churches is the reinforcement and the reiteration of our churches as sacred space. They are not multi-purpose buildings that have multiple functions…they are our Catholic Churches specifically for the ritual celebration of our most sacred and holy rites. When any Catholic group finds it necessary to build or renovate the parish church, the ritual and sacramental purpose for the new building should always be first in the minds of those responsible for the planning and implementation.

While the Church is indeed composed of living people, we need a temporal place to celebrate our faith. With this in mind, every attempt to preserve quality objects and materials of our historical Catholicism should be integrated with our new sites for Catholic worship. Perhaps the best solution would be to educate clergy, religious and parishioners on the history and symbolism of Catholic art and architecture so they might better comprehend the unique social, cultural and artistic responsibility we as Church are called to preserve. As a Church we are responsible for catechesis and evangelization, but also reflection and comprehension of our most ancient and prolific historical foundations. Between our Catholic past and our Catholic present, there is a theological continuity that exists and deserves fostering and preservation. Perhaps if we consider this organic continuity, understanding Pope Benedict’s rationalization in restoring the Mass of Blessed John XXIII is better understood in terms of a “bridge” rather than an alternative means of liturgical worship.

The Pope clearly understands and wants the entire Church to understand that our Catholic identity is a cumulative appreciation of our past and our present and is continuously growing and evolving as a living, dynamic expression of our faith. In most cases, especially in the United States we sometime forget to realize there is a constant connection between the dimensions of the past, present and future.

In a society that exists in the constant, NOW of our society, the critical heritage of our foundational past is often forgotten. Additionally, the instantaneous demands of immediacy forget to consider the future implications of our actions. As Catholics, we are called to a greater sense of personal and historical responsibility in our actions. Our identity as Catholics is integrated to our theological past and our eschatological future. When we design, plan and build places for our liturgical worship, we should always be aware of this transcendent reality of our mysterious faith.

We are being called in the 21st century to a new age of Catholicism. Namely, a Catholicism that transcends geopolitical and social boundaries, one that integrates our qualitative liturgical and artistic traditions and attempts to adapt our cumulative Catholic identity into a new evangelization and catechesis for the whole world. Perhaps just a simple start of recycling our sacred objects and artistic expressions into modern houses of prayer, we can send a strong message to the entire world regarding our seriousness to instill religious and ecological quality to the next generation of Catholic faithful.

Hugh McNichol is a Catholic author and journalist that writes on Catholic topics and issues. He writes daily at http://verbumcarofactumest.blogspot.com & http://pewsitter.com “Nothing Left Unsaid!” is his daily column @ http://catholicnewsagency.com Comments are always welcome @ hugh.mcnichol@trinettc.com

Caveat emptor!

There are a couple of things that really seem to be popular in the world of liturgical art and architecture. The first thing is to make parishioners and clergy aware of the fact that they both have a responsibility to procure the highest quality of available materials available for use in their sacred liturgical space. Quite frequently, renovation of parish facilities and the decision to make such renovations is made without the input or use of parishioner's individual expertise. It is really a sorry state of affairs when a community of faith cannot rely on its own individual members and resources to discuss, plan and implement architectural and artistic enhancements in a parish without distractions towards external influences. What I mean by this is quite simple, the parish community with should investigate all of the potential resources available within a local parish or diocese or region to fulfill their artistic needs and expectations. There is no need to go to Italy or Spain or anywhere else to see exceptional examples of artistic works in various mediums. There are quite a few local artists and craftsmen available in our own faith communities. Frequently, there is a misrepresentation made by architects that quality artisans are not easily available in the United States. This is just plainly false. Just about every type of artistic and architectural craftsmen and artisans can be found in our own country. While I am not anti-foreign trade, it just seems that often parishioners and priests alike are misled to believe that if something is commissioned from a European source, it must be better, original and more superlative in every way than the American counterpart. That quite honestly is an example of unsurpassed artistic snobbery and ignorance of what is available throughout the United States.

There are a lot of things that need to be considered when a parish community decides to commission a new statue, or an altar or some other liturgical accessory. One thing that especially and foremost needs to be considered is this…we are an American church, not a Spanish one, or an Italian one and so on. As a faithful community, our worship space, or rather our churches should reflect our American identity. It seems that one of the biggest problems that are faced by American artists and craftsmen is the feigned and often unsupported notion that non-domestic artists must be better trained; more experienced and yes…the ugly word…CHEAPER than their American counterparts. Unfortunately, there is a misconception that foreign labor is less expensive than individually crafted American labor. Well, this is just an underrated untruth with the intent to deceive. In other words, it is a lie.

Quite often American architects and liturgical design studios use the opportunity to travel abroad to visit liturgical guilds and artisans studios as an excuse to use the trip as a professional perk or a fact-finding junket. There is never really an intention to utilize an American artist…these architectural professionals just "pick the brains" of the American artists, solicit drawings and bids from them, and just use the foreign "artistic-factories" because they mass produce drawings and sculpture designed to fit in anywhere with just a few modifications. These modifications, then make, the work an "original" designed and conceived for your church or parish. The only true original feature that results from the studio in Italy or Spain is the packing crate with an original address where the work needs to be shipped.

As a Church, we need to educate everyone about the true value of procuring quality examples of liturgical art that are not only of the highest quality, but truly unique and original to each situation in which they are injected. That is not to say there cannot be a good and acceptable reproduction of an artistic work in a local parish church…but if there is an "original" example of an artistic representation of a saint or patron, why not commission the original work? Really, there is only one…Pieta…and it is in the Vatican. Why not, if your parish wants a Pieta, search for an artist that can provide a new and original interpretation of the image for your parish.

Also, it seems that as always price is the major consideration in all of the artistic endeavors we encounter on a parish level. Our concept is that expensive is best, regardless of the quality of materials or integrity of the artist. Well…that is really not a realistic expectation and appreciation of the purpose of sacred and liturgical art. The monetary factor involved in the commissioning of a piece of statuary or liturgical renovations should be commensurate with the budget your parish community has to allocate to the work of art or the project. Don't be misled as a parish into purchasing a piece of art for the Church environment that is disproportionately valued in its cost…if the quality is poor. Artists and craftsmen are more than willing to work within a projected budget and will be very thankful for a parish's honesty regarding their financial resources (or lack there of)!

Finally, I guess the most important thing to consider is that an artistic project or liturgical renovation is intended as a parish's intention to glorify God, and enhance the prayer experience for a local parish community. We need to always remember that it is about deepening our understanding and appreciation of our ever developing relationship with God that is important here. We are a faithful people that are trying to enhance and develop our communal act of liturgical worship and praise. If we can go about including artistic expressions that keep this point in mind, we are at least at some point towards a deeper theological appreciation through our liturgical art closer to the Deity.

Holy Week...Holy Time!

Once again as Catholics we gather to commemorate and celebrate Jesus’ triumphal entrance into the City of David on Palm Sunday of the Lord’s Passion. This liturgical observation starts the beginning of Holy Week, where faithful Catholics follow the actions of Jesus towards the fulfillment of the Paschal Mystery. This period should present a reflective and holy period for the worlds Christian faithful. Not only do we celebrate the historical events of Palm Sunday, Holy Thursday, Good Friday and Holy Saturday, we proclaim the transcendent power of God’s eternal mystery and salvation that continues to transform the entire world through the message of Jesus Christ.
As a Catholic , the rituals and ceremonies of Holy Week indicate for me very clearly the true historical character and roots grounded in antiquity of our Catholic faith. The week clearly reminds all of us, that our Church and it’s liturgical expressions are critically important for our present Catholic faith as we recall the institution of our sacred Sacraments during this symbolically rich week.
On Sunday, parishes will wave palm to recall the entry of Jesus into Jerusalem. Our priests, bishops and deacons will wear the liturgical color of red to accentuate the significance of this day on the liturgical calendar but also to highlight the journey that begins towards Calvary after this triumphal reception of Jesus.
The Catholic Sacred liturgy during this week presents all of the richness of signs and symbols through visual use of vestments, the shouts of the hostile crowd during the narration of the Passion, and the tactile reverencing of the Cross on Good Friday. Truly this week is one that is most sacred and our Catholic liturgical traditions reflect the rich tapestry of woven traditions that make up the Church’s worshipping life.
Holy Week also provides a great pastoral opportunity to educate parishioners about the various signs and symbols that the celebrations offer to the faithful. It is an opportune time to teach all ages of the faithful about the historical development of the Roman Liturgy, the importance of Holy Orders and the Eucharist and how this week represents our continuity of faith with the Church of the past, the present and the future.
For this author, Holy Week is the time to immerse oneself in ritual and sacramental appreciation of every sacred day, because our common faith is being demonstrated through our liturgy. Catholics should have a special appreciation for our Holy Week rites, because they most significantly reflect our Catholic Passover through the suffering, death and resurrection of Jesus. The rites of Holy Week indicate the Church’s anticipation of Jesus as the New Moses and our belief that the Kingdom of God is truly manifested in the Church and her sacraments.
This week when you participate in the most ancient and sacred celebrations of the Church, remember this is our celebration of new life in Jesus Christ. The sacred time we enter into during Holy Week, calls all Catholic believers into an expression of “kairotic” time every day of the year. That is why we celebrate and remember, so our faith will be manifested in our actions every day.

Less paper...better liturgy!

This article is a second release of this musing. It was published last June, but should have another revisit by Catholic readers. In light of the recently listed "sins" that include those against the environment. HJMN

There are always ways that the Catholic Church can join in the environmental movement in small but yet effective ways. One of the things I frequently think about is the considerable amount of paper resources that are generated at a parish on a weekly basis. Think about it, most parishes generate thousands of copies of their parish bulletin. For the most part the parish bulletin is a redundant method of communicating all of the same old stuff. The weekly Mass intentions are noted, the parish organizations make announcements, sometimes the altar boys schedule is included and at my parish the tally from the previous weeks collection. My question is this, do we really need to keep printing off all of the same information, week in and week out. There is a place in the Liturgy of the Eucharist for the celebrant to insert a few announcements. This is right before the final blessing. It would be a great example of ecological stewardship if priests and people would consider using this appropriate time to make announcements that are important each week. Of course this time is not a license to proclaim a mini-homily, but it is a good time to bring everyone up to date in a few concise points about parish activities.
While on the subject of printing a lot of materials, most parishes print their Mass schedules in the bulletin. Additionally each December they print and distribute thousands of monthly calendars that quite honestly contain all of the same old information as the bulletins. Why don’t we take a bold step and realize that in the 21st century, most people don’t even use wall mounted calendars. An insert for someone’s Day-Timer, or Filofax or even a refrigerator magnet would be better utilized. Besides, how many times do most Catholics change their schedule of going to Mass. Not a lot. It also presents an opportunity for the local parish priests to really look at what Masses are not well attended, and make changes. There is a lot of heat, fuel, electricity and other resources that are consumed to have a Eucharistic liturgy for a handful of people. Perhaps fewer slots for Masses would produce larger congregations for a better qualitative Liturgy! Remember all of the pastors out there; good stewardship of a parish’s environmental resources makes for a good and happy parish.
For Catholics that remember pre-Vatican II, they will also recall with fondness the Catholic Missals they used to carry to church each week. All of the prayers of the Mass were contained in the Missal, including the Latin and English translations of the Mass. You could follow along and respond just with the flip of a few ribbons. In our modern parish community we are inundated with the Missalette. They come from a liturgical publishing house, are replaced on a monthly if not quarterly basis and they use up a lot of paper. Why don’t we just get back to using a Missal? When our children are confirmed, it would be a great gift to receive. It would save a lot of trees and cut out all of the costs associated with the use and distribution of the low quality and time endangered Missalettes. An added incentive would also be that if people did not spend so much time turning pages and following the readings, they would make a prayerful attempt to LISTEN to the proclamation of God’s Word. All in all the results would be better for everyone. Less paper, less noise and no need to constantly replace and restore cluttering missalettes.Besides the use of a missal would be a great incentive to Catholic publishing houses to provide a well produced and highly qualitative missal for Catholics to use.
While I am on the point of “highly qualitative”, we need to revisit the requirements for the candles that are used in our liturgies as well. Everywhere you go there are different types of candles, made of all sorts of artificial materials being used to illuminate the Sacred liturgy. There are even candles that are “spring-fed” to keep the melting pseudo wax in a state of constant replenishment. Whatever happened to using good old bees-wax candles? The burned evenly, they were naturally produced and the looked great. Besides, what a better way to illuminate the Sacred Mysteries than by using an entirely natural material, made from the work of bees! There is such an organic and natural factor to our celebration of the Sacraments that using naturally derived candles would provide an illuminated ecologically sensitive message.
Of course in previous writings I have always advocated the use of “natural” environmental spaces. Just to put it plainly, open the windows and the doors and let some fresh air into our Church celebrations. Our liturgy was never intended to be hermetically sealed away from externally natural elements. A little fresh air never hurt anyone. It would also cut down on the use of expensive heating and cooling resources…not to mention artificial lighting.
While we contemplate various methods with which our Catholic communities can contribute to the “ecosphere” we need to remember that it is about the worship of God, and not designing a church that mimics a theatrical boutique. Our sacred space is reflective of the living people that are the People of God, let’s not commercialize it up and keep adding unnecessary “things” to clutter God’s house. If we just took the time to look around our parishes and churches there are many inexpensive ways we could make a positive contribution to the planet’s environment…let’s start with less paper.

Peaceful harmony between ordinary and extraordinary celebrations.

There seems to be many stirrings around the Church about the return of the Mass of Blessed John XXIII. Seemingly, the desire to celebrate this liturgy is spreading in the Catholic world. Maybe now is the best opportunity for the Church to declare a renovation moratorium on all of the Catholic Churches in the world, so an effective study of current liturgical design and the implementation of the Mass of Blessed John XXIII might be best integrated.
Since the end of the Second Vatican Council, the Church worldwide has been involved in extensive projects that have modified our Holy places of the ability to celebrate the ordinary and the extraordinary rites of the celebration of the Eucharist conveniently in one place. As was the practice, the former altar was removed in most cases, and a freestanding altar was the replacement. At the time, there was no indication that the liturgy prior to the changes of the Second Vatican Council would be restored on a universal level. Well, the permission for this rite of liturgical worship is here, and we need to make our Catholic Churches once again acceptable for the celebration of both forms of the Sacred Liturgy.
A freestanding altar offers the best opportunity for the celebration of either of these forms, because the celebrant is able to adapt the posture ad populum or ad oriens for the liturgical celebration. There are more points as well that need to be included, such as the capability of the reception of Holy Communion with an altar rail and in the kneeling posture and a reappreciation of the sacred space of the sanctuary as part of the ritual observation. With this reevaluation, there is also another point worth considering, and that is the continued use of non-ordained extraordinary ministers for the distribution of Holy Communion, and even the practice of Communion in the hand to be more deeply considered.
The rite of the celebration of the Eucharist according to John XXIII did not offer the possibility of the reception of Holy Communion in the hand, nor did it envision the usage of extraordinary ministers of the Eucharist. One discussion that rightly needs consideration is the further consideration by the Holy See and the Bishop’s Conferences are the need to truly implement the teachings of Paul VI and provide for a stable ministry of instituted acolytes and instituted readers in our parish communities. This author is instituted to both the Ministry of Reader and the Ministry of Acolyte and experience regularly the confusion most parishes have regarding the “stable” nature of these obligations, and the lack of appreciation for each as a specific ministry in the Universal Church. If indeed, the local parishes were able to designate specific men to the ministry of acolyte provisions would then be accomplished for the proper distribution of Holy Communion according to the intended goals of the Second Vatican Council. The abolition of the minor orders and the restoration of the “lay ministries” of Reader and Acolyte are significant because the Council provided another form of participation for the laity, right down to a parochial level in regards to the proclamation of the Sacred Word, and the distribution of the Holy Eucharist. Unfortunately, these ministries are often considered as obligations and offices…picked up on the way to deaconate and priesthood. However, the stable exercise of the ministries of reader and acolyte in this authors own experiences have provided me with greater responsibility and understanding of the importance of specific roles in the ministry of the Church.
One misconception that needs to be clearly corrected is the notion that everyone has the right to participate in the Church’s ministry. This is perhaps the strongest and most erroneous interpretation of Christian rights and responsibilities since Vatican II. No one person or group of persons has the right to participate in any ministry in the Church without proper catechesis and most importantly the permission of the Bishop. The local ordinary, the Bishop is the true priest in any diocese and all functions associated with sacramental and liturgical worship emanate from his Holy Orders. That is specifically why, the Fathers of the Second Vatican Council specifically called for a restoration of the permanent diaconate, to manifest the three distinct orders that are contained in Holy Orders, namely Bishop, Deacon and Priest.
As we develop a more consistent parish structure that involves the presence of just one priest in each community, the responsibility to participate in the Bishop’s ministry will increasingly fall upon deacons and of course the parish community to assist in the parish life. A greater catechesis and understanding on the essential importance of the order of deacons is essential to the development of the Church’s liturgical and pastoral life in the 21st century. In the same manner, a deeper consideration on the roles and responsibilities of laypersons in the sacramental and pastoral life of the Church is critical to the Church’s survival. Instituted Acolytes and Readers present the opportunity for men of the parish community to provide service in real and important ministries that provide unique obligations and responsibilities through the ministries in the development of the parish life of communio.
As we begin to examine our evolving liturgical life in the modern Church, clearly the need to examine not only our liturgical space is overdue, but the need to implement the directives of the Second Vatican Council more fully is overdue as well. While we examine the externals that constitute our sacred liturgical spaces, as a worshipping community we also need to coexist with the celebration of two rites as possible in our own Latin Church. If indeed we make provisions in the design and implementation of our liturgical buildings, we can accommodate the ritual needs of both the ordinary and extraordinary forms with a keen appreciation of each rites requirements and sensitivities.
While we are on this project of self examination the time is right to consider the proper development and appreciation of the roles each person plays in our liturgical and pastoral practice of Catholicism. If we examine and study the teachings of the Second Vatican Council more closely we might discover a new consistency in our beliefs and how they adequately apply to both ministry and service for all of the baptized in Christ’s Church.
Starting with an appreciation of our sacred and liturgical space, we can then provide a proper implementation of liturgical norms and ministries that compliments and enhances each ritual celebration with pastoral service and liturgical dignity.

Building a Church...lets buy back our Catholic heritage!

A marble Angel of the Lord (1 of 2 angels)salvaged from the former Saint Aloysius Church in Philadelphia, being held hostage by King Richard's Religious Antiques.Throughout the United States, there was a terrible practice of designing our Catholic Churches as “multi-purpose “buildings. Often such a designation included an area for the celebration of the Mass, parish social activities and clerical space for administrative duties of the parish. While the intent was to make the Catholic Church portray a more open and modern religious institution the effect backfired and destroyed our artistic patronages and our architectural heritages. Churches that were constructed during the 40 or so years after the Second Vatican Council is was always most appropriate for pastors and priests to modernize their Churches by taking out the altar rails, removing the statues, modifying or removing completely confessionals and sadly removing the Tridentate Altar of Sacrifice. During these years, we searched as a Church for religious expression; we searched even for the Real Presence of Jesus, because the Eucharistic species was moved around the Church from place to place. First there was a Chapel of the Blessed Sacrament, sometimes there were dueling tabernacles, and finally in some archdioceses and dioceses…Jesus is back in the center. He is right back where he started.
Because the Second Vatican Council encouraged a new openness to the inspiration of the Holy Spirit, some pastors saw this as an opportunity to replace traditional Catholic liturgical accessories with new and modernized vestments, chalices…the seemingly always present liturgical banner and finally plastic floral designs.
With the new appreciation of the Liturgy of Blessed John XXIII and the papal permission issued by Benedict XVI for unrestricted celebration of this rite, Catholic parishes are hurriedly looking for the liturgical accessories they basically have sold off in liturgical yard sales in the past 40 years. Firms that specialize in reclaiming religious materials from closing Catholic Churches have proliferated in the Catholic world. Sacred articles such as statues, stained glass, liturgical vessels and even vestments are offered for sale on E-Bay, at King Richard’s.com and numerous other sites via the internet.
Our Catholic Church has allowed our donated and gifted materials to become part of a secular antiques auction. Signs and symbols that adorned our most sacred spaces can be found as decorative accessories in hotels, bars, dance clubs and yes even non-Catholic religious buildings. A few weeks ago there was a loud outcry regarding the sale of saint’s relics on EBay. While the Church maintains the buying and selling of sacred relics is considered the sin of simony. What do you call selling the pews, stained glass, marble, sacred vessels and vestments from parish Churches that have closed, modernized or consolidated? This author firmly states such materials are for Catholic sacred purposes and not an architectural harvest for salvage dealers that resell our own Catholic fixtures back to us at obscenely inflated price.
While the American Catholic Church is shifting in the demographic distribution of its Catholic population, carefull consideration and reintegration of sacred spaces materials and accessories should always be a primary concern. In a ever conscious eco-friendly world, the Catholic Church needs to reconstitute its sacred materials into new and renovated sacred spaces as an ecological message to the world, and as a gesture of good financial stewardship. Faithful Catholics that struggled and provided the financial resources to provide for our older parishes never imagined their donation, intended for perpetual memorial to find new homes as designer accessories or surplus architectural details. Furthermore, the priests and pastors that have sold off these materials, regardless of bishop’s directives, or well founded intentions have surpassed the limit of fiducial responsibility we entrusted to them.
As we begin to acknowledge our Catholic architectural and artistic heritage, it is time to design, build and worship in Catholic Churches that identify us as Catholics. Incorporating materials from other Catholic sites as appropriate provides a keen tie to our history in both secular and religious forms.
As a parishioner, I strongly shout to all of those responsible for new Catholic buildings and their planning. Utilize an architectural firm that is knowledgeable of the history of Catholic art and architecture. Plan to reuse materials from suppressed or closed parishes. Remember the truly tangible connection that exists between our Catholic ancestors and their aspirations they left us a spiritual and physical legacy. Incorporate old and new, modern with antique, such integration will allow the parish to experience the physical and historical continuity of an inherited Catholicism.

Happy Birthday Pope Paul III

It is fitting that in the period of the restoration of the Liturgy of Blessed John XXIII sometimes (in error) called the Tridentine Mass that we celebrate the anniversary of the birth of Pope Paul III in 1468.
He is the pope that called the Council of Trent and is largely credited with his inability to effectively deal with the Protestant Reformation as they (the Protestants) like to call it.
Born Alessandro Farnese, Paul III was also related to Pope Boniface VIII.
Paul III also appointed two of his grandsons to the College of Cardinals.
His birthday is February 29,1468.
For lovers of the leap year he would only be a young 135 years old in 2008.
For the Tridentine Traditionalist he would be 540 years young.

No Bishop Bashing permitted!

You can always tell when the political season opens on Catholics. There is a trend towards Catholic bashing in the press and media. More precisely, in this case there is an attempt by the secular press at Bishop Bashing while trying to play down our Catholic moral, social and ethical principles.
The Catholic League has recently noted a journalistic bashing of the United States Catholic Conference of Bishops in a recent article by Joe Feuerherd in The Washington Post. Well Mr. Feuerherd, any detrimental comments one makes in the secular press is an outright attack on Catholic religious freedom of expression. Political pundits might consider the Catholic Bishops as fair game during the political hunting season, but they are not collectively intended for political or journalistic target practice.
Catholic faithful maintain the office of Bishop is directly descended from the Apostles. We also believe that collectively, the Bishops in the United States and throughout the world speak with moral certitude for our Catholic beliefs and values. Any journalistic attempt at editorial sarcasm against the Catholic bishops is a direct affront to millions of Catholics in the United States and indeed the world.
Catholic moral and social teachings that proclaim respect for the dignity of all human life are the hallmarks of our Catholic Bishops teachings throughout the world. For a newspaper to attack our hierarchy of Bishops, through whatever means, they attack our theological sanctity and traditions on and in an insensitive, anti-Catholic manner.
Regardless of any journalists sentiments regarding political issues or topics, there is no room for any blanket condemnation of our American Catholic Bishops and their human life teachings and policies. As a Catholic author and as a faithful Catholic…such arrogance and sentiments against our religious expressions of faith are beyond journalistic integrities. Journalists have, and indeed the Press collectively has a responsibility to objectively report and recount events as they simply ARE, without any indication of political, theological or social sentimentality.
As a Catholic, I am offended by the blatant lack of sensitivity to issues of human life, values and moral convictions by the Washington Press. Similarly, intentional “Bishop Bashing” against the collective teachings of a Catholic entity is not acceptable and should not be tolerated by any religious organization including Catholics. We share the same constitutional rights as all religious groups in the United States and oppose such overt anti-Catholic rhetoric as totally inexcusable and not acceptable.
Mr. Feuerherd …if you want to bash any ideological philosophy or hypothetical collection of personal beliefs you are free to do so. However, any editorial comments that collectively attack the American Catholic Bishops for their correctly stated opinions on our Catholic views of human life are wrong and unacceptable.
Catholic voters have a responsibility and obligation to support our Catholic Bishops in their teachings during the political campaign. They represent for us, as Catholics, the collective voice of our moral and ethical message from Jesus Christ and the Apostles. To diminish any teachings from the American Catholic Bishops that fosters a deeper appreciation and understanding of the dignity inherent to all human life diminishes our Catholic message and freedom of theological expression.

Lex Orandi, Lex Credendi

The phrase, "Lex Orandi, lex credendi" has always been the battle cry of good liturgical practices. Namely, "the Church prays as the Church believes". This theological tidbit of liturgical continuity has guided the actions of the universal Church in its expressions of prayer. Whether it is the Liturgy of the Eucharist or a celebration of the Liturgy of the Hours...the prayerful actions of the priest and the faithful always reflects the foundational roots of what the Church believes.
These beliefs are appropriately expressed in our various liturgies.
This does not mean however, there is never a diverse group of alternative rituals and prayers that might be used in worship.
The penitential rite offers various forms that may be used in the Liturgy. One option is to include the revised form of the Confiteor, and sing the Kyrie. During the liturgical season of Lent perhaps it is appropriate and fitting that we focus more distinctly on our call to penance and conversion and express our needs for forgiveness in alternative forms. Reciting this form of the penitential rite not only recalls our pre-Vatican II traditions of liturgy, but also recalls the Roman and Greek influences that have affected our worship throughout the centuries. Remember, the Kyrie is a Greek invocation that is rooted in our prayers before the Great Western Schism. While it might imply there is a true lack of unity between Occidental and Oriental, East and West parts of our Church most clearly it is an invocation to the Father of mercies for universal forgiveness. Once again, our active praying expresses the belief we foster in a merciful God that calls all peoples to salvation.
The Liturgy is also a form of teaching all of us about the rich traditions that play a part in our Catholic lives. Our liturgical expression is reflective of the cumulative journey our Church has experienced since the time of the Apostles. It is also reflective of the diverse cultural contributions that have been made to the form of our liturgical expression for centuries. Our linguistic roots in the Roman Rite are in Latin, but even liturgical development recalls that Greek is an integral tongue of prayer in the Catholic experience worldwide.
In the United States, especially since the liturgical reforms of Vatican II, there has been a tendency to forget our Roman and therefore Latin roots in the liturgy.
The concilliar fathers of Vatican II indicated very clearly that all Catholics should be able to celebrate the essential parts of the Mass in both their native tongues( in our case...English), and in Latin (the traditional language of the Church of Rome).Perhaps only we as Americans have this aversion to foreign languages and perhaps a fear of Latin. Maybe it reflects an antiquated Church or a deeply seated phobia of gerunds and gerundives. Whatever the reason it is refreshing to see the celebrant of the liturgy exercise true leadership of the prayerful assembly and use all available forms and options available to make the Eucharistic liturgy reflect both the beliefs of our Church as well as the traditions of our Roman Rite.
Recently in my parish, in addition to intoning the Kyrie Eleison, the priest celebrants have varied the use of Eucharistic prayers at Mass. The quickie and old favorite Eucharistic prayer number 2...which begins, “Lord you are holy indeed..." has been legitimately replaced with Eucharistic prayer number 4, which uses a different narrative to trace salvation history to the Eucharistic confection.
Once again, lex orandi, lex credendi...does not preclude variety and options, but rather calls celebrant and the people to an active appreciation of the Liturgy, past and present.
Often it is noticed that people seem confused and caught off guard when the celebrant offers various options to our liturgical expression. Perhaps they do not know the responses, do not recognize the language or just do not know that a different form is capable of being used by the celebrant. Excellent opportunity for education in liturgy, church history and sacramental theology. Our expressions of faith not only recall unchanging sacramental truths, but also reflect the active living Church, which offers its message of salvation through changing manners and forms throughout the ages.
The next time you hear the celebrant intoning, Agnus Dei...in place of Lamb of God, recall that our faith is a rich inheritance of traditions and expressions of prayer. Embrace the linguistic and cultural heritage of our Catholic Church, learn how to sing along in various languages, and perhaps Lex Orandi, lex credendi will no longer seem like a frenzied St.Prosper of Aquitaine running across the Pont du Gard in an anti-Pelagian seizure, but another appreciation of our faith's vast history and traditions.

... Lenten journey into Sacred Art!

In Extreme Humility, by Susan Kelly vonMedicus. Used with permission of the artist.
The Sacred Art community and all faithful believers, in and around the City of Philadelphia should take particular notice of the exhibition at Villanova University taking place in the sacred space of the Corr Chapel.
The exhibition is a joint effort of both Mary Ellen Bilisnansky-McMorrow and Susan Kelly vonMedicus.
The works are on view from 2/1/08- until -3/25/08.
The exhibition features works of various mediums that express a global awareness and thankfulness to the mystery of Christ’s Passion. The theme of the exhibit is, Witness to the Passion.
The Corr Chapel is open daily for prayer, reflection and worship.
The Eucharistic Liturgy is celebrated at 12:05 and 5:45 daily.
Visitors should remember that this is an active sacred space for prayer and worship and not a gallery environment. Please respect the integrity of the sacred surroundings should you visit.

Response to column on Sacred Art from Houston!

Dear Hugh - Although very late, I just found your post of 09/03/07 on Sacred Art and Architecture. Bravo! Are you working or making progress on developing an American Institute for the Sacred Arts? Would be very interested to hear the latest on this.

The closest thing I know of is The Foundation for Sacred Arts with H. Reed Armstrong, who holds very similar views as yours, and mine by the way!

There is also the more ecumenical CIVA - Christians in the Visual Arts, which is open to protestants, Catholics and everything else in Christendom too.

One thing I believe regarding the sacred arts is that our Church, pastors, building committees, "liturgical designers" and donors must recalibrate expectations for religious art -- it must be made to teach the faith as did the great sacred art of millennia past. Figurative art must be re-emphasized in order to speak in a universal language that all can read and learn from when they come to the church and thereby come across the art therein...

For example, what can one learn from abstract expressionist swishes and swoops that are very often erected in a Catholic church in the space where real(istic) Stations Of The Cross should be, or in all the modernistic stained glass that is wholly unitelligible? What kind of conversion of the heart can be inspired from confusion of the eyes?

And I would agree wholeheartedly with the comment that Catholic artists should be commissioned to do art for Catholic churches. Why do so many buy into the fallacy that transmittal of the Catholic faith via art can be done by artists who arent Catholic at all, or perhaps even militant atheists with deep contempt for Catholicism or faith in any form?

You may be able to tell that I am very interested in this subject of art for the Catholic Church. Through the grace of God, I have made a career switch and am now working as a mosaic artist in traditional Roman marble and Byzantine glass styles. I have recently completed 4 lifesize mosaic panels for a catholic church here in Houston featuring the 4 evangelists. I look forward to doing more, and there are irons in the fire across the southwest. We can do similar quality work for 1/3rd the cost of that done in Italy.

I read a good many books on Catholic art and architecture and would be interested in seeing a list of your favorites. Mine include Doorley, Rose, Armstrong, McNamara, etc...
Also am reading Couturier to see where it all started to go wrong...dont think I am yet strong enough to stomach reading any of Vosko.

I welcome your reply, and will also try to become a more frequent reader of your blog, but I cannot leave comments since I dont have google mail.

All the best, and I welcome your reply,

Catholic Brotherhood with the People of the Covenant

Since the Last Supper the Catholic Church has been greatly influenced by our close cousins in faith the Jewish People. It is disturbing that in this era of theological reconciliation and ecumenical dialogue there is even a suggestion of anti-Semitism on the part of Catholics worldwide. Recently, Benedict XVI permitted the restoration of the Tridentine liturgy in the Church. There were anti-Semitic parts of the Good Friday liturgy prior to Vatican II. However since the reforms of the Second Vatican Council the Catholic Church has been instrumental in pioneering a new and restored relationship with the Children of Israel. Our Catholic liturgy now reflects the ancient relationship with the Jewish people as one of evolving theological revelation through both the Old and New Testaments and the secular events of the past two thousand years. Catholic-Jewish dialogue exists today in a social, cultural and theological environment quite different from the pre-Vatican II Church. Any suggestion that derogatory roots of our old misunderstandings and misinterpretations of theological beliefs between Catholicism and Judaism are just plain wrong, and need to be dispelled.
In the period since the Second Vatican Council, the Church has made great progress towards developing positive relationships with our Jewish cousins. John-Paul II was the first pope in history to visit the synagogue of Rome, he offered prayers and requested harmony at the Western Wall of the Temple in Jerusalem and proclaimed contrition on behalf of the Church for sins committed against the Jews. His successor Benedict XVI has visited the notorious concentration camp at Auschwitz, prayed at the synagogue in Cologne, Germany and repeatedly called for interfaith dialogue with all faithful peoples.
The speculation in the secular press that the permission to restore elements of the Tridentine Rite that implies a restoration of anti-Semitism is completely unfounded and just plainly erroneous. The Holy See has been quite clear in this message, and all Catholics should protest any suggestions that indicate the Holy Father suggests otherwise.
Our liturgical Liturgy of the Word has as its foundation the ancient synagogue services of Judaism in the first century a.d. The Liturgy of the Eucharist is rooted in the ancient celebration of the Passover meal. Our Catholic altars and even our tabernacles are based upon the sacred altar of the Temple of Jerusalem and the presence of God in the Old Testament, Holy of Holies. We Catholic are dedicated to a deepening understanding and participation in faith with the first called People of God more today than perhaps anytime since the Apostolic era.
It is our prayerful obligation and responsibility as both Catholics and Jews to work together in mutual cooperation towards a deeper relationship in faith between our 2 faiths. Any notion by the media or the secular press, or indeed any religious groups that the embers of anti-Semitism are freshly ignited in the Catholic Church are wrong. Lets all take this period of Lenten self-examination to realize the great common heritage we Catholic faithful and the Jewish people share in our profession of monotheism in light of both the Old and New Testaments.

Praying with icons...

Icon of the Holy Trinity by Andrew Rublev circa 1425



Behold the Beauty of the Lord, Praying with icons, by Henri J.M.Nouwen
Published by Ave Maria Press, Notre Dame, IN.
www.avemariapress.com
The writings of Father Nouwen are treasuries for the modern Catholic that seeks to develop and maintain a deeper prayer relationship within the vast life of Catholicism. In one of his last books, Fr.Nouwen develops and probes into the developing relationship of prayer that is associated with four icons, that depict various religious subjects. He leads the reader to prayerfully rediscover the iconography of the Easter Church that has traditionally been overlooked by Western Catholics. In his very spiritual descriptions, the author expounds on many aspects of Catholic salvation history and how such a redaction of that history is quietly, yet loudly proclaimed in sacred art, especially Icons.
Icons that depict The Holy Trinity by Andrew Rublev (1425),The Icon of the Virgin of Vladimir , (anonymous Greek artist circa 1395),The Icon of the Savior of Zvenigorod by Andrew Rublev (circa 1440), and the Icon of the Descent of the Holy Spirit, ( anonymous Russian artist, circa 1450) are beautifully included in the body of this prayerful work so the reader might spiritually develop an understanding of the points made by Father Nouwen.
As always the writings of Father Nouwen, inspire all readers to embrace the call of spirituality that pervades our human nature. For us believers, especially in the West, the book presents a great collection of insights on the powerful spirituality that icons present as implements towards spiritual growth and development. This book is a must have for anyone that wants to develop a desire to do some spiritual reading in the midst of a hectic secular society.

...nothing like the Catholic art of a good baciamano!

There are often many actions that are related to the traditional expressions of Catholicism. In the photo above, one notices a good old ecclesiastical baciamano , or a kiss of the hand. While the gesture is Italian in it’s origination…the actions has a loud and clear message as part of its action. Traditionally, the gesture is reserved for prelates of the Catholic Church as a sign of respect and obedience. Over the past couple of decades the action has in the United States been relegated to the status of a quaint pre-Vatican II custom.
The gesture is most appropriate when greeting the Bishop of Rome, as well as any of his representatives. Simply put…baciamano is an exceptional sign of fidelity and obedience to the teaching authority of the Church that is vested in Peter’s successor. As Catholic faithful believers, we are all called to offer genuine prayers and affection to Benedict XVI as the physical embodiment of the authority of the Church.
While the topic doesn’t have anything to do with Catholic Sacred Art…there is a real requirement of artistic development needed to properly complete the baciamo.
In all it is all about the art of proclaiming fidelity to our Catholic heritage and the truths embodied in the Successor of Peter.
Lets bring back the baciamano…it shows the Catholic art of respect and obedience!

Technorati Profile

...from East to West a perfect offering to the glory of His name!!!

Most Catholics, especially American Catholics really don't think much about the religious art and architecture movement that exists in the Catholic Church today. For the most part, the weekly celebration of Eucharist that goes on in our parish communities is never really considered as the living expression of the Catholic Church's belief in Jesus Christ transformation of all human history. We are too busy fulfilling the obligation of Eucharistic participation and are incoherent to the vast artistic heritage that has reflected our exceptional faith since the Apostles. Perhaps some of this appreciation for the awesome mystery of the sacred is lost because of the 20th century desire to move away from religious expression and divine transcendence. Perhaps, it is the result of over zealous modernists that believed that in order to live a productive human life, the entire notion of liturgical worship and the ability of the human spirit towards transcendence was negated in our antiseptic attempts to rationalize God's Divine Being into examples of pragmatic and utilitarian architecture. Or perhaps, as is most likely, most believers really don't contemplate or actively seek a better comprehension of the mystery of God. Such a bleak perspective of human existence is something I am quite thankful is not part of my personal spiritual life.
Catholic worship through most especially it's Sacraments is extremely and acutely aware of signs and symbols of God's presence among us. Our Catholic Churches are living testimony to the living, growing and worshiping People of God that is assembled under its architectural and artistic arches. In the axiom of Saint Prosper...again and again the cry of, Lex Orandi, lex credendi is constantly heard in all of our sacramental and liturgical celebrations. We clearly pray as we believe in the Incarnational mystery of Jesus life, death and resurrection and our sacred spaces need to reflect our sacred attempt of prayer and adoration that reflects the glory of God.
There is a Renaissance of sorts going on throughout the Catholic world, that perhaps is not really revolutionary, but rather a realistic appreciation of our roots that reflects our historical, social and architectural roots. Recently, at the Sistine Chapel in Rome, the Holy Father celebrated the Liturgy of the Eucharist in the ad orientem, or to the East position, which echoed of a rich historical and liturgical heritage that was realized in Church architecture since antiquity. His actions, not only reflected the fact that the Eucharistic sacrifice was being offered in prayer, but acknowledged our long established appreciation for the transcendence of our sacred prayer, in the direction of the Rising sun, the East, the land of the Risen and glorified Jesus. Once again, the sign and symbol of this Eucharistic celebration was intended to clearly herald a message of liturgical and historical incorporation that the Church's art, architecture and even its sacred prayer is a reflection of the Paschal mystery of the Church, past present and future.
Our sacred spaces, our churches should not be considered as merely places of gathering or plain old assembly...they should be manifestations of the sacred presence that the Holy Eucharist offers to all believers that are awed by the power and majesty of God and his eternal mysteries. Far too often, our Catholic Churches are considered as "gathering spaces" and no appreciation of the awesome fact that..."et Verbum caro factum est et habitivat in nobis!" God dwells among us in our Catholic Churches in the Eucharistic species, and most importantly our Catholic Churches need to reflect this appreciation and understanding of the great gift of Eucharist Jesus presents daily to His Church.
The design and implementation of appropriate art and architecture in Catholic sacramental applications should most clearly illustrate our heritage that is rooted in the God of Abraham,with his sacred presence among us. Most importantly however, our sacred worship space should be a celebratory place of worship that calls the Catholic faithful to rich and solemn prayer.
It is especially significant that the trend of Church design has perhaps come to a more moderate perspective in terms of planning our sacred spaces. We are now enjoying a resurgence of the best points of design and artistic expression from both aspects of our liturgical heritage, the development of the Roman liturgy and enlightened incorporation of traditional art and architecture as part of our sacred celebrations. This movement significantly indicates to this author that there is a developing and growing appreciation of not only good liturgical expression through good liturgy; but also a resurgence of understanding of all of the signs and symbols available to enhance our sacred call to prayer.
Celebration of the Eucharist regardless of the orientation of the celebrant is the living prayer of a vibrant worshipping community, not just the ritual observation of a stagnant rite. Our celebrations and sacred worship rightly incorporates our artistic and ritual heritage into our Eucharistic celebration. There is a continuity that seems to be evolving among Catholic believers...namely that our worship of God is truly reflective of our entire spiritual and liturgical history. Such planning and design in our Church architecture is finally presenting an appreciation for the past and a pilgrim understanding of our present as it is revealed in our living and sacred future as the Kingdom of God continues to unfold.