Posts Tagged 'traditional latin mass'

Event of interest: Extraordinary Form Mass at Indiana University

I was poking around my alma mater‘s online events calendar this last weekend, looking for something else, when I noticed that there was a lecture scheduled for this evening (Wednesday) titled, “Liturgical History and Musical Performance Practice: Issues to consider for a performance of a Missa Tridentina,” to be given by one Fr. Dominic Holtz, O. P., of the Aquinas Institute of Theology at Saint Louis University. Well, of course I needed to be there, so I made sure it was on my schedule for the day.

The next day, my godson Matthew mentioned to me that he would be singing in a Tridentine Mass Thursday evening that was being celebrated as part of the final project for the graduate Choral Literature course. I mentioned the lecture to him, and he said, yes, Fr. Holtz was the celebrant.

So this got all kinds of interesting really quickly. First of all, the Mass is going to be at St. Paul’s Catholic Center, the Newman Center at Indiana University. St. Paul’s, and Fr. Bob Keller in particular, has been really nice to us Orthodox, having let the OCF folks use the chapel for ostensibly “on-campus” services and so on, plus they hosted the All Saints choir’s concert a couple of years ago, so as far as I’m concerned they’re friends, but they are in no way, shape, or form architecturally or aesthetically intended for a Tridentine Mass. The church was built in 1968 and decidedly reflects what was in the air at the time. Secondly, they’re using a School of Music choir for a course project but taking great pains to celebrate it as a real Mass, and bringing a priest from St. Louis to do so? Fascinating — there have been a couple of EF Masses in Bloomington in the last two or three years, but they’ve been celebrated at St. John’s, and Fr. Michael Magiera of Holy Rosary Church in Indianapolis has been the celebrant.

Anyway — I’ll have more to say when I have more time in which to say it, but what I will say for the moment is that I found Fr. Holtz’s lecture very engaging on, and sensitive to, a number of issues, and he also came across as quite knowledgeable. I am looking forward to the Mass, and I think it would be a good thing for anybody in the area for whom this kind of thing is of interest to go and show their support, particularly given that it is being held at St. Paul’s. It will be at 8pm (with a brief talk at 7:30pm), at St. Paul’s Catholic Center, 1413 E. 17th St., Bloomington, IN. Hope to see you there; I’ll be the guy crossing himself in the wrong direction.

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(hack) Thanksgiving leftovers (koff)

It’s the first day of December. How the heck did that happen?

On the way out to New Mexico last week, I sat between a married couple who were both sick and kept coughing across me. It was Southwest Airlines, so seating was first come first serve, and they made it clear they would rather have me in the crossfire than give up either an aisle or a window seat. It must have been clear how this came across, because as we were getting off the plane, the wife said to me, “Don’t worry, you won’t catch anything from us — we’ve had this for the last four weeks.”

My stepfather was sick when I got to New Mexico. Flesh of My Flesh was sick on Thanksgiving day. My mom was getting sick over the weekend as we were preparing to leave.

So, perhaps it was inevitable, but Sunday evening I started developing a sore throat on the flight home, yesterday it was getting worse, and today I’m staying home trying to keep from getting worse or giving it to lots of people. I hate to be “that guy” who suspiciously gets sick immediately following a break, but here we are.

As I drink my gallon of Throat Coat tea, there are a few things upon which to muse:

  • My review copy of Cappella Romana’s recording of the Michaelides Divine Liturgy arrived in my absence, as did the Ensemble Organum disc I mentioned earlier. A full review will come shortly; for the moment, I will say only that both are worth your time and represent, in an odd way, flip sides of the same coin.
  • If you do iTunes, Lycourgos Angelopoulos’ 1993 album of Byzantine hymnody for Christmas has been rereleased in that format. It has been out of print for years as an actual disc, although there seem to be some used copies on Amazon. (Note that the iTunes release has a slightly different title: The Glory of Byzantium: Christmas Hymns.)
  • Rod Dreher is leaving the Dallas Morning News to become director of publications for the John Templeton Foundation. Close to four years ago, I started hearing various grumpy old men murmuring about “crunchy cons”. My godson Lucas at some point started reading the book and recommended I read it. It resonated quite a bit with me as somebody who looks more to Russell Kirk than Glenn Beck or Sarah Palin as a model of what conservatism should look like, and the point of the book seemed to me to be to ask how conservatives might, y’know, actually conserve something other than money or power or status. I gave copies of it to a lot of people, and I’m reasonably sure I know everybody in Bloomington who has read it (I’ll let you decide if I’m joking). I’ll fess up that, while a lot of Dreher’s critics had no patience for how he discussed food, I really appreciated what he had to say about a sacramental approach to it, and even if Michael Pollan isn’t using the word “sacramental”, his work and Dreher’s demonstrate that it can be a topic where liberals and conservatives can make common cause (and of course, Dreher interviewed Pollan for The American Conservative last year). Since the book came out, it has seemed as though he was searching unsuccessfully for a way to follow up what should have served as a strong statement of purpose; what he touted as a “sensibility” never quite materialized as a movement, exactly, eventually Crunchy Cons went out of print, and the hinted-at sequel about “the Benedict Option” never materialized, presumably because (as he kept saying in his blog) his newspaper job had become an exercise in self-preservation. A lot of water has flowed under the bridge in the last four years; Dreher converted to Orthodox Christianity, and right now conservatism seems to be floundering on the very cultural essentials the importance of which he was trying to stress, consequently lurching even more towards negativity and hostility. My hope is that a break from political commentary will allow Dreher to follow up on the issues discussed in Crunchy Cons from a more purely cultural perspective, because I think that’s where his heart has wanted to go with it anyway.
  • There was an interesting article in the New York Times this last Sunday about the traditional Latin Mass. Even more interesting has been the discussion of it in places like The New Liturgical Movement and Commonweal. I’m really not sure what a “liturgist” is — a liturgical scholar? a liturgical composer? a person who interprets rubrics? — but what I find striking is how for many modern Catholics, it seems like the rupture from tradition is in fact a selling point. I was in a large, old stone Catholic church once where they were doing a lot of work to restore the interior. The high altar was still in place, and I asked somebody if it ever got used; the person I asked looked highly offended that I would even dare to mention the high altar’s existence, and said, “No, Vatican II turned the altars around and returned the focus of the Mass to the people,” and made it clear that was the end of the conversation. Sometimes it seems like the majority of Westerners truly and actively yearn for their worship to be sentimental, banal, and tacky. At any rate, I don’t have a dog in this fight (except insofar as I strongly disagree with certain parties who think Orthodoxy needs its own Vatican II), but it seems to me that the traditionalist and modernist narratives are irreconcilable, as the comments on Wolfe’s article indicate. What I will say is that the invocation by a commenter at Commonweal of C. S. Lewis (“The modern habit of doing ceremonial things unceremoniously is no proof of humility; rather it proves the offender’s inability to forget himself in the rite, and his readiness to spoil for every one else the proper pleasure of ritual”) seems quite apt, and the apparent need, not just for the 1970 Missal to be embraced but for anything that ever came before it to be wiped from the face of the earth, is very telling — at least to me. At the risk of elevating aesthetics over all other concerns, I’ll point out that the Mass of St. Gregory inspired people like Josquin and Palestrina; the kinds of composers the Novus Ordo appears to have inspired are, shall we say, not even close.

Okay. I need more tea.

Coming soon: The Divine Liturgy of St. James

On 22 October 2008, at 6pm, All Saints Orthodox Church will celebrate the Divine Liturgy of St. James for the Feast of St. James, the Brother of Our Lord.

It was mentioned to me about a year ago that this might be a desirable thing to pursue. It isn’t exactly happening the way originally envisioned; the hope at the time was that we would be in a new building with more forgiving acoustics than our current nave, but that hope remains unrealized for the time being. Nonetheless, we are pushing forward — hey, since local Catholic parishes have started celebrating the Traditional Latin Mass semi-regularly, leave it to us to break out our oldest rite, right?

The Divine Liturgy of St. James — can we call this the Iakovian Liturgy? I’d hate to call it the Jacobite Liturgy — is said to have been the rite taught to St. James by Our Lord and was subsequently the principal rite of the ancient Church of Jerusalem, edited and embellished as the St. Basil Liturgy and further pared down to become the St. John Chrysostom Liturgy. I will let liturgical scholars with PhDs argue whether or not the traditional first century dating of the Iakovian rite is accurate or if it’s more reasonable to assume that it came about somewhat later. Clearly the use of the Trisagion and the “Only-begotten Son…” are later accretions, but in terms of the overall structure and character — well, let’s just say that there are ideological reasons to want to support any of the various arguments, and leave it at that. One way or the other, we can say that we know it as the oldest complete form of the Divine Liturgy still in continuous use, and it is still in use by various Syrian and Indian communities.

Putting together an English text was not a small consideration; Archimandrite Ephrem (Lash)’s translation served as the base, but it is insufficient for use in an Antiochian parish, given the official preference for Elizabethan English. Where necessary, the Antiochian text was substituted (for components such as the Lord’s Prayer, the Creed, and so on); where possible, Fr. Ephrem’s text was kept, converting to Elizabethan English as needed. Particularities such as “Let our hearts be on high”/”We have them with the Lord” were also retained.

Once we had a text, then it fell to me to create a book for choir/congregational use. Thankfully, Sibelius 5 and Microsoft Word made that relatively easy. I adapted the St. Anthony’s Monastery settings of hymnody specific to St. James to our text, used the version of “Only-begotten Son…” from the Mt. Lebanon Choir Divine Hymnal, used the Trisagion we sing every Sunday (had to keep something the same) and then added all of the other parts — litany responses, anaphora responses, etc. The choir/congregation book ultimately contains every word and every note which concerns those worshiping from the nave — it is as complete as it needs to be without including the priest’s personal prayers and so on. (At 43 pages already, it would be significantly longer were I to include those.)

I will say that, in many respects, it’s a simpler liturgy; there are no antiphons, no troparia (although we will sing the Troparion to St. James as a recessional), there is no Megalynarion, and since it begins with the clergy processing into the church with the Gifts (from the skevophylakion, no less — such things make me happy, although we don’t actually have a skevophylakion), no Great Entrance in the middle of the service, either. From the choir’s perspective, there are significantly fewer major portions to sing, and the Alleluia and Prokeimenon are the only propers. The rubrics call for the Body of Christ to be received in the hand and for the Blood to be drunk from the chalice by the communicant, but we will be communed from a spoon regardless — no one’s particularly comfortable with what could go wrong the other way, given that we’re all used to the spoon by now.

Anyway, it will be an interesting liturgical adventure, to say the least. We’ve tried to visibly open it up to as much of Bloomington’s greater Christian community as wish to attend; given the provenance of the rite, it is clearly the common heritage of all Christians, and to be able to serve it in English is a gift we would like to be able to share with as many as possible, even if it’s our humble little church that’s doing it and not the Midwestern Regional Campus of the Cathedral of Holy Wisdom. (That place is going to be gorgeous, I have to say — and they might even have built a skevophylakion, I’m not sure.) To that end, we’ve put out a press release to the local papers (let’s not hold our breath that they’ll care, but who knows) and sent flyers to every area church and campus ministry we could find. We’ll see.

On a different matter — my friend Gavin used to have a favorite Microsoft joke (at least before he started working there): “Microsoft — solving tomorrow’s problems with yesterday’s technology, today.” So, maybe that could be tweaked and made appropriate to Orthodox Christianity — “Addressing tomorrow’s problems with yesterday’s Christianity, today.”

Or maybe not.


Richard’s Twitter

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