Appreciating Catholic Signs and Symbols!

Benedict XVI celebrating Easter Vigil 2007. Photo from About Catholicism.com


"Every piece of art, be it religious or secular, be it a painting, a sculpture, a poem or any
form of handicraft made by loving skill, is a sign and a symbol of the inscrutable secret
of human existence, of man's origin and destiny, of the meaning of his life and work."

Pope John Paul II, in his Address at Clonmacnoise, Ireland, September 1979


There is quite a bit to consider when reading this statement by the late Pope John-Paul II. Catholics in the design and implementation of Sacred Arts should especially understand there is a transcendence associated with the work of artisans and craftsmen that goes beyond the hands of the artist. The works executed by artists of all degrees offers particular insight into the human desire to worship and honor the Deity. Uniquely, the artist is vocationally called to provide a perspective of expression through the arts that incorporates both physical and metaphysical aspects of our human understandings of reality. The goal the artist expresses deals with the most intrinsic desire for humans to understand the mystery of their existence in relationship to the Creator and our constant need to explain our faith in a logical manner.

Fidens quarrens intellectum was the axiom advocated by Saint Anselm, faith seeks knowledge is critical to our appreciation of sacred art in our Catholic faith. The presence of sacred art in our Catholic Churches is an intellectual manifestation that intends to integrate our temporal and spiritual aspects that longs to understand God. Throughout the history of the Catholic Church and indeed all religions, the faithful have expressed their seminal beliefs of faith through artistic representation seeking clarification and understanding of human existence and the existence of God.

Perhaps that is the reason there is always such careful consideration of artistic representations that are designed into our Catholic Churches. Ideally, the design process surrounding a Catholic Church needs to focus on the aspects of Word and Sacrament, most especially the Holy Eucharist. The altar of the Catholic parish community should always be the focus of our attention. It signifies not only a physical point of concentration that draws the parish community to active worship of God, it marks the place when the Eucharistic Sacrifice takes place and Christ’s Real Presence comes among us in the Sacrament of Eucharist.

Over the course of the past 4 decades, there has been an explanation of Eucharist as a community meal in addition to being a sacrament. What is not as readily considered is the transcendence of the Eucharist as Christ’s sacrificial offering for the sanctification of the world. Often, Catholics forget the Eucharist transcends our understanding of space and time. It unites the contemporary Catholic with our theological and chronological past, our present and our eschatological future with God.

Catholic artists have a responsibility to understand the role Sacred Art has in joining these temporal and cosmological aspects of our Catholic faith. The underlying premise of artistic, architectural and structural designs of our Catholic Churches needs to always be mindful of all of these elements. Parish communities in planning Catholic churches need to understand the symbolic and ritual elements that are always present in our Catholic signs and symbols. The artist needs to incorporate signs and symbols as a manner of theological expressions of our Catholic beliefs. Representational art contains our Catholic heritage as a People of God, a community of faith and as a Church on an ongoing pilgrimage towards God.

Unfortunately, the designs of our sacred spaces are terribly horizontal and neglect the vertical aspects of prayerful transcendence that is part of all of our Catholic rituals. The trend to incorporate secular design, making them utilitarian spaces rather than Temples of God’s Presence should be a critical concern for Catholics. Catholic Churches in addition to providing a physical place for worship need to reflect the traditions that the Real Presence of Christ in the Eucharist is the focal point of our sacred spaces. Far too often, design of the actual building has resulted in disregard of our Catholic sacred rituals. Modern design often neglects the requirements of the Sacred Liturgy and disregards the need of the worshiping Church in favor of considerations of HVAC and mechanical considerations.

The Catholic Church is constantly developing in our theological applications of form and function. The liturgical changes of the Second Vatican Council are now considered part of the entire living liturgical development that joins the traditions of old rituals and devotions as part of our heritage of artistic expression and faith. Artists and craftsmen, architects and faithful need to appreciate not only the pragmatic functions of quality design, but most importantly design that is rooted in liturgical worship and not architectural utilitarianism.

Hopefully, all of the people involved in the artistic and architectural design of our Catholic Churches appreciate the rich heritage of our Catholic liturgy. Every effort really needs to be made to incorporate the great traditions of the past, along with the genre of the present as the artistic expression of our Catholic understanding of faith seeking knowledge.

A refreshing wind...

There is a new wind blowing within the architectural designs of Church buildings in Catholicism. It is the restoration of the Church’s ancient and traditional appreciation of our Eucharistic celebration as an act of transcendence towards a deeper understanding of the Divine. New church buildings and sanctuaries are undergoing a restoration of traditional applications of classical art and architectural motifs, which thankfully call our liturgical prayer to an awesome appreciation of the mysteries of salvation history. Time and space again are reconciled through the architecture of this shrine that loudly calls the worshiper to metaphysical and ontological beliefs that go beyond modern presentations of secular humanism, towards an ascent into the sacred mystery of God’s existence.

The liturgical expression of the Church at prayer is an action that incorporates the most sacred mysteries of our beliefs and rituals into a human expression and human attempt to worship God. One of the remarkable things that I have noticed recently while attending the celebration of the Mass is the fact that Catholic priests and the faithful are increasingly willing to participate in a deeper manner of prayerful and sacred celebrations. Consideration once again is made in our Catholic Churches to utilize not only better communal participation in the Sacred Mystery, but there is a restored feeling of “sacred” taking place with the use of formerly exiled rituals such as chanting and incensation of the Altar. Catholics are once again being Catholics…with all of the signs, symbols and rituals that accompany our rich theological and liturgical traditions. Perhaps this rejuvenization of Catholic ritual is a sign that modern believers are beginning to understand the eschatological and transcendent nature of the Pascal Mystery. Perhaps, it is better catechesis and education of our Catholic faithful about the ritual foundations of our sacred liturgies, or finally perhaps it is just a deeper sense on the part of humanity that there is a more significant and deeper intensity to the meaning and purpose of our lives.

Perhaps after decades of institutional and architectural vandalism Catholics both clerical and laity together are taking a retrospective look at the rich historical, social and artistic heritage that is found in our Catholic Churches. Just a generation ago…Catholic Churches were…so to speak…modernized…or in my estimation, sanitized of there ornate signs and symbols of Catholic sacraments and beliefs. Today, thankfully there is a movement to restore Catholic art and design to its appropriate pedestal that integrates not only form and function, but ritual and sacred traditions as well.

My own Catholic parish, which was built post- Vatican II, was void of any devotional shrines to the Blessed Mother. Recently, racks of votive candles were installed, so Catholics would offer prayers for the Blessed Mother’s intercession before God. There is a resurgence of appreciation towards the rituals of the past, with a healthy inclusion of 21 century theology happening in our Catholic Churches. Not only does this resurgence apply to older generation Catholics, but is prominent among generations X, Y and Z…as they explore the mysteries of Catholicism through a perspective and appreciation of it’s deep spiritual heritage.

John XXIII famously called upon the Holy Spirit in the Second Vatican Council to “open the windows,” of the Church. During the decades that followed, not only were the windows opened, but treasured parts of our Catholic identity were tossed out the open windows as well. It is refreshing to know that modern Catholic artists, architects and believers are willing and able to integrate the finest points of our artistic and cultural past into living examples of contemporary Catholic worship. Proving again and again the true transcendent nature of our sacramental and theological beliefs in a Triune God.

Adoration at Holy Trinity Parish...accomplished by King Richards.

When one usually thinks of a Catholic Church’s construction project, the details involve modern representations of sacred art and architecture that has evolved since the mid-1960’s. Not so with Holy Trinity Catholic Church in Westmont, Illinois. When their pastor, Father William DeSalvo decided to renovate his parish facility to include a Eucharistic adoration chapel, he turned to a company that specializes in making churches look like churches. King Richard’s was given the task of designing and procuring all of the new materials to makeover a classroom at Holy Trinity into a traditional adoration chapel. However, one stipulation was that the chapel look old even though the entire project was newly designed and constructed.
The task of construction of the gothic style main altar and two side chapels began after much planning and consideration by King Richard’s capable staff with Father De Salvo. What emerged from the substantial project was not only a suitable site for Catholic worship, but also a remarkable example of qualitative contemporary Catholic Church architecture with a traditional devotional perspective.
King Richard’s provided all of the new stained glass windows, lighting, and custom made pews in addition to the main altar and statue niches. All of these exquisitely crafted details were designed, crafted, delivered and installed by the Atlanta based Church artisans staff and artisans.
King Richard’s over the past decade has established a remarkable reputation throughout the entire United States in its attentive attention to details and respect for Catholic sacred art and accessories. According to the company’s owner, Rick Lair their primary mission is, “making churches look like churches.” At the time of this writing, the company is actively engaged in the architectural salvage of religious materials from multiple Catholic Churches in Quebec. With restoration projects completed all over the United States, King Richard’s turnkey services are the most unique and highly respected in the United States.

The adoration chapel at Holy Trinity Catholic Church in Westmont, Illinois is a superlative example of the creative design accomplishments being accomplished in Catholic sacred art and design that incorporates the best of the new with the inclusion of pre-Vatican II devotional practices.
Holy Trinity adoration chapel is a success not only for its traditional craftsmanship and devotional purposes, but because it promotes a quiet meditative space for Eucharistic adoration.
When your parish needs to restore, renovate or design a place for the sacred rites, they should call on the resources of King Richard’s. Their website http://kingrichards.com illustrates their unique expertise and talents in tackling just about any task a religious community can offer.
To take a look at Holy Trinity Roman Catholic Church’s adoration chapel, go to www.holytrinitywestmont.org . Father DeSalvo and his parishioners welcome your visit.

Easter Joy

Behold the Wood of the Cross!

The Reproaches



"My people, My people what have I done to you, how have I offended you answer me!

I led you out of Egypt from slavery to freedom, but you have led your Savior, and nailed Him to a cross.

Hagios OTheos, Hagios ichyros,
Hagios athanatos eleison himas.
Holy is God, Holy and Strong,
Holy Immortal One , have mercy on us.

For forty years in safety, I led you through the desert, I fed you with my manna, I gave you your own land, but you have led your Savior, and nailed Him to a Cross.

Hagios O Theos, Hagios ichyros,
Hagios athanatos eleison himas.
Holy is God, Holy and Strong,
Holy Immortal One , have mercy on us.

O what more would you ask from me? I planted you, my vineyard, but sour grapes you gave me, and vinegar to drink, and you have pierced your Savior and pierced Him with a spear.

Hagios OTheos, Hagios ichyros,
Hagios athanatos eleison himas.
Holy is God, Holy and Strong,
Holy Immortal One , have mercy on us.

For you scourged your captors, their first born sons were taken, but you have taken scourges and brought them down on Me.

My people, My people what have I done to you, how have I offended you? Answer me!

From slavery to freedom I led you, drowned your captors. But I am taken captive and handed to your priests.

My people, My people what have I done to you, how have I offended you? Answer me !

Your path lay through the waters, I opened them before you, my side you have laid open and bared it with a spear.

My people, My people what have I done to you, how have I offended you? Answer me !

I led you, held securely, My fire and cloud before you, but you have led your Savior, hands bound to Pilate's court.

My people, My people what have I done to you, how have I offended you? Answer me!

I bore you up with manna, you bore me down and scourged me. I gave you saving water, but you gave me soured wine.

My people, My people what have I done to you, how have I offended you? Answer me !

The kings who reigned in Canaan, I struck way before you. But you have struck my crowned head, and struck it with a reed.

My people, My people what have I done to you, how have I offended you? Answer me !

I gave you a royal scepter but you gave me a thorn crown. I raised you up in power, but you raised me on the Cross.

Hagios OTheos, Hagios ichyros,
Hagios athanatos eleison himas.
Holy is God, Holy and Strong,
Holy Immortal One , have mercy on us.


A Poor Clare Colettine Nun

Hail Holy Oils!

Holy Thursday morning is the traditional time for the celebration of the Chrism Mass in cathedral churches throughout the world. During this liturgy the local bishop blesses the oils that are used in the sacraments for the next year. It is a time of celebration, a time of expectation and a time of renewal. During the morning liturgy priests, deacon and bishop are united at the mother church of the diocese to renew their priestly promises as well as celebrate their fraternal ministry. One of the key indications of the degree of celebration this day holds is the singing of the Gloria during the liturgy. We have not heard this joyful annunciation of Christological manifestation since the last Sunday before Lent.

Holy Thursday is a joyful celebration of the sacraments of Holy Orders, as well as a celebration of all the sacraments that shape the worshiping life of the Church. In the Archdiocese of Philadelphia the Chrism Mass is attended by nearly all of the priests, bishops and deacons of the local Church. The liturgy is a time to not only worship during the Eucharistic sacrifice, but a period of enjoying the fraternity of Holy Orders. Whatever parish, whatever county, whatever neighborhood the local parish priest is there with the bishop on Holy Thursday morning in Philadelphia. That is the special point of the ecclesiastical gathering, not only does it celebrate the unity of the local Church, it celebrates the diversity that exhibits itself in each parish, each community as well as each faithful individual. His Eminence Cardinal Rigali has requested more of the parishes send representatives to this liturgical celebration.

This is an exemplary request, not because it is made by an Archbishop to his people, but because it incorporates the true pastoral role a bishop exercises in his respective diocese. One of the things that are frequently forgotten in a diocese is that those ordained share in the Holy Orders of the Bishop. Their activities as priests and deacons emanate from the Episcopal ministry entrusted to the Bishop. The Bishop is the source of all sacramental activity in a local community. The ministry of the local bishop clearly links the local Church with the Apostles, the first priests and the Last Supper which instituted the Church’s Eucharistic sacrament.

Such a union also represents solidarity with the Bishop of Rome as well, as each bishop exercises their apostolic authority in union with Peter’s Successor. In Philadelphia for example, the Archbishop will wear a pallium, which is an external symbol of his union with Benedict XVI and his successors. The signs and symbols of Catholic beliefs and union are prominent on Holy Thursday morning. Most significantly present are the Catholic people that are the recipients of the sacramental life of the Church, as well as the procreators of new generations of faithful Catholics. The celebration of the Blessing of the Oils as well as Holy Orders and most especially Eucharist indicates how uniquely inclusive our faith is. All members, regardless of rank, ordained and laity, young and old are invited to participate in this magnificent expression of the Church’s liturgical life.

Today is a sort of theological synopsis of the Church’s life and activities, past, present and future. While the Chrism Mass reminds us that we are one Church throughout the world, we most clearly see, sense and feel that we are one Church united through our sacramental activities. Holy Thursday morning is the embarkation point from which we travel to this evenings Sacred Triduum and the rest of Holy Week. It is a great start to conclude our Lenten journey and shows us very clearly our Christological union through the sacraments.

The Feast of the Annunciation...a musical tribute!

Traditional Catholic Architecture Is Alive And Flourishing!

There is a new wind blowing within the architectural designs of Church buildings in Catholicism. It is the restoration of the Church’s ancient and traditional appreciation of our Eucharistic celebration as an act of transcendence towards a deeper understanding of the Divine. New church buildings and sanctuaries are undergoing a restoration of traditional applications of classical art and architectural motifs, which thankfully call our liturgical prayer to an awesome appreciation of the mysteries of salvation history. Time and space again are reconciled through the architecture of this shrine that loudly calls the worshiper to metaphysical and ontological beliefs that go beyond modern presentations of secular humanism, towards an ascent into the sacred mystery of God’s existence.

The liturgical expression of the Church at prayer is an action that incorporates the most sacred mysteries of our beliefs and rituals into a human expression and human attempt to worship God. One of the remarkable things that I have noticed recently while attending the celebration of the Mass is the fact that Catholic priests and the faithful are increasingly willing to participate in a deeper manner of prayerful and sacred celebrations. Consideration once again is made in our Catholic Churches to utilize not only better communal participation in the Sacred Mystery, but there is a restored feeling of “sacred” taking place with the use of formerly exiled rituals such as chanting and incensation of the Altar. Catholics are once again being Catholics…with all of the signs, symbols and rituals that accompany our rich theological and liturgical traditions. Perhaps this rejuvenization of Catholic ritual is a sign that modern believers are beginning to understand the eschatological and transcendent nature of the Pascal Mystery. Perhaps, it is better catechesis and education of our Catholic faithful about the ritual foundations of our sacred liturgies, or finally perhaps it is just a deeper sense on the part of humanity that there is a more significant and deeper intensity to the meaning and purpose of our lives.

Perhaps after decades of institutional and architectural vandalism Catholics both clerical and laity together are taking a retrospective look at the rich historical, social and artistic heritage that is found in our Catholic Churches. Just a generation ago…Catholic Churches were…so to speak…modernized…or in my estimation, sanitized of there ornate signs and symbols of Catholic sacraments and beliefs. Today, thankfully there is a movement to restore Catholic art and design to its appropriate pedestal that integrates not only form and function, but ritual and sacred traditions as well.

My own Catholic parish, which was built post- Vatican II, was void of any devotional shrines to the Blessed Mother. Recently, racks of votive candles were installed, so Catholics would offer prayers for the Blessed Mother’s intercession before God. There is a resurgence of appreciation towards the rituals of the past, with a healthy inclusion of 21 century theology happening in our Catholic Churches. Not only does this resurgence apply to older generation Catholics, but is prominent among generations X, Y and Z…as they explore the mysteries of Catholicism through a perspective and appreciation of it’s deep spiritual heritage.

John XXIII famously called upon the Holy Spirit in the Second Vatican Council to “open the windows,” of the Church. During the decades that followed, not only were the windows opened, but treasured parts of our Catholic identity were tossed out the open windows as well. It is refreshing to know that modern Catholic artists, architects and believers are willing and able to integrate the finest points of our artistic and cultural past into living examples of contemporary Catholic worship. Proving again and again the true transcendent nature of our sacramental and theological beliefs in a Triune God.

Architecture in Communion, by Dr. Steven Schloeder is one book that should constitute required reading by seminary students, clergy and laity throughout the United States. Dr. Schloeder expertly develops the road map for the implementation of the Second Vatican Council’s direction of sacred art and architecture in the United States Catholic Church. Very often texts on Catholic Church art and architecture unfortunately advocate a complete disassociation with the traditional and functional roles art and architecture have played in the history of Catholicism. Dr. Schloeder however advocated a deeper study and appreciation of the heritage of signs and symbols that constitute sacred art as the cornerstones of appreciation for the proper celebration of the Church’s heritage and most importantly its Sacraments as the primary purpose for designing sacred and liturgical spaces.

What is remarkable about this treatise is the close association the author provides to the theological and catechical purposes sacred art and architecture have played and should continue to play in the design and implementation of our Catholic Churches as we develop into the twenty-first century. The examples that are highlighted in the book are tangible examples of artistic and architectural continuity that compliments the role and purpose of the Church, as the sacred place for the celebration of the Eucharist, the Sacraments and the gathering of the People of God…in God’s Sacred House.
Less and less frequently are Catholic Churches in the United States built as a temple of worship devoted to the glory of God. Most often they are built in anticipation of a “multi-purpose,” space that fulfills social, communal and liturgical functions for a nascent parish. However, Dr. Schloeder’s Architecture in Communion is illustrative of the fact that we need to return to a working premise that the church building is primarily a place for God’s dwelling and our worship of the Deity. If indeed we want to implement the deeper and most transcendent mysteries of our Eucharistic belief in the Real Presence of Christ in the Eucharist, our Churches should reflect this transcendental and mysterious theology in a similar manner. Dr. Schloeder illustrates through a historical and theological perspective the goal of incorporating ancient sign and symbols into a vibrant and living 21century Church that actively worships through an appreciation of our artistic and architectural past, while cultivating a culture of artistic expression and adaptation in our contemporary parish communities. Most poignantly throughout the book, the author shows us that in addition to being mortar and brick construction, the Catholic Church is really a magnificent assembly of “living stones,” namely the Catholic faithful that join together to celebrate the Paschal Mystery in monuments of living faith that is best expressed by the axiom,”Lex Orandi, Lex credendi.”
Architecture in Communion was published in 1998 by Ignatius Press. While the book was published over 10 years ago, this reviewer strongly feels it has not yet been fully appreciated or yet understood by neither the ecclesial community nor the artistic and architectural subcultures. However, this book as previously indicated should constitute a required text for every Catholic that wants to glorify God in our Catholic art and architecture. The historical illustrations coupled with the pragmatic recommendations for designing a 21 century Domus Ecclessiae are critical insights that hopefully ignite Catholic building professionals, parishioners and clergy a renewed vision of Catholic art and architecture as envisioned by Vatican II. The interpretation of Vatican II’s desire to revive a dynamic and qualitative artistic movement in the Church reflects clearly the artistic and theological continuity that is sometimes missing in our liturgical design and implementation.
Architecture in Communion deserves a place of prominence in every Catholics’ theological resources library.

Dedication of Saint Gabriel Church, October 2, 1904. Solemn Mass of Dedication (Coram Episcopali) Archbishop Patrick J.Ryan officiated and presided at the Mass.
Recently I came across a website, http://phillychurchproject.com .The site, Philly Church Project highlighted the various Catholic Churches in the Archdiocese of Philadelphia that are in particular need of architectural preservation and attention. I was quite please to note that my own home parish of Saint Gabriel in the city's Grays Ferry section was mentioned as one that requires preservation and attention.
The more I explore the topic of Catholic art and architecture, the more I seem to uncover regarding places that are in need of not only preservation of important architectural features...but also restoration of these same features that have often been neglected, mutilated or just plainly destroyed.
That is not to say that everything out there is a superlatve example of art and architecture...it isn't. However, it seems there is a unique opportunity for Catholics to take "inventory" of our local parishes and make note of the important historical points of local architecture before those points are forgotten, misplaced, altered or even destroyed by well meaning good intentions.
While the demographics of American Catholicism is shifting away from the traditionally large cities, these "brick and mortar" examples of 18-20 century Catholicism are often left as isolated testaments to the legacy of the great period of American immigration and Catholic expansionism. Sadly today, these buildings are incredibly difficult and expensive to heat, cool, maintain and repair. For these reasons it is so important to rely the generosity of others to keep these temples in a viable condition. If indeed they cannot be preserved, then every effort should be made to keep a photographic and historical image of the parish community as it exists and formerly existed in our sacramental memory.
I am always fascinated when reading through a parish history of Saint Gabriel Church from the 1940's. The photographic representations present in the anniversary books that celebrate this Catholic parish are quite honestly precious time capsules that capture every aspect of American life and Catholic culture as they unfolded through the parochial parish experiences. Not only are these parish histories great tools of research but they also show us clearly the journey of spiritual development our parents, grandparents and great grandparents have experienced in our Catholic faith.
Remarkably in the Archdiocese of Philadelphia the archives housed at Saint Charles Borromeo Seminary contains quite an impressive colletion of these parish histories that recall the vivacious life in 19th and 20th century Philadelphia Catholicism.