Official rule during Our Father in the Mass: Raised or Clasped?

Anonymous said...

Good evening Father...
I'm here now in Molave Zamboanga Del-Sur.Father I attend a mass this day(sunday mornig)I notice that during the Lords Prayer(our Father song) all the people inside the church they raise their hands together with the Priest.
Father Abe in San Pedro Cathedral Davao City most of the people they are not raise their hands during Lords Prayer but few of them raise their hands.Father in our Catholic Church why there is no standard system during our Mass?Do we need to raise our hands during Lords Prayer or only the Priest who lead the mass have an authority to raise his hands during the Mass at Lords Prayer?

Good evening Father and Happy Sunday....

November 29, 2009 6:32 PM

Fr. Abe, CRS said...

Dear Anonymous,

If we are going to follow the official rule for the Our Father in the Mass the hands of the people must be clasped in prayer while the hands of the priest are the ones raised because he is the minister of Christ interceding for the people.

In the Extraordinary Form of the Latin Rite in fact, only the priest recites the Our Father and the people only recites the last line: "Sed libera nos a malo" [And deliver us from evil.]

The practice of the people raising their hands in Our Father came from the Protestant heretics. It was imitated by some priests and lay leaders and soon it became popularized. Because the lay are eager to imitate the actions of priests so they want as much as possible to do what they are doing during the Mass. This is very unfortunate. We have lost the special liturgical actions actually done by the Blessed Mother and the early lay Catholics who used to clasp their hands and bow their heads when praying the Our Father. Instead, nowadays people prefer the manner of praying of the Pharisees. Proudly looking at the heavens, with hands raised.

In the original Latin liturgy, the priest is looking at the Cross as a remembrance of the Humility and Sacrifice of Christ and his hands are set apart, raised but only shoulder length in order not to imitate the proud bearing of the Pharisees.

So, please close your hands during the Our Father.

December 1, 2009 4:41 PM

A discussion from Father Abe's blog, thesplendorofthechurch.blogspot.com

Summorum Pontificum

Summorum Pontificum is the Apostolic Letter motu proprio data of Pope Benedict XVI, which formulates the canonical rules to be respected in the Latin Rite of the Catholic Church for the celebration of Mass according to the "Missal promulgated by John XXIII in 1962", otherwise known as the Tridentine Mass, and the administering of most of the sacraments in the form prior to the liturgical reforms after the Second Vatican Council.

HIS HOLINESS

MESSAGE OF HIS HOLINESS

BENEDICT XVI

FOR LENT 2010

“The justice of God has been manifested

through faith in Jesus Christ” (cf. Rm 3, 21-22)

Dear Brothers and Sisters!


Each year, on the occasion of Lent, the Church invites us to a sincere review of our life in light of the teachings of the Gospel. This year, I would like to offer you some reflections on the great theme of justice, beginning from the Pauline affirmation: “The justice of God has been manifested through faith in Jesus Christ” (cf. Rm 3, 21-22).


Justice: “dare cuique suum”


First of all, I want to consider the meaning of the term “justice,” which in common usage implies “to render to every man his due,” according to the famous expression of Ulpian, a Roman jurist of the third century. In reality, however, this classical definition does not specify what “due” is to be rendered to each person. What man needs most cannot be guaranteed to him by law. In order to live life to the full, something more intimate is necessary that can be granted only as a gift: we could say that man lives by that love which only God can communicate since He created the human person in His image and likeness. Material goods are certainly useful and required – indeed Jesus Himself was concerned to heal the sick, feed the crowds that followed Him and surely condemns the indifference that even today forces hundreds of millions into death through lack of food, water and medicine – yet “distributive” justice does not render to the human being the totality of his “due.” Just as man needs bread, so does man have even more need of God. Saint Augustine notes: if “justice is that virtue which gives every one his due ... where, then, is the justice of man, when he deserts the true God?” (De civitate Dei, XIX, 21).


What is the Cause of Injustice?


The Evangelist Mark reports the following words of Jesus, which are inserted within the debate at that time regarding what is pure and impure: “There is nothing outside a man which by going into him can defile him; but the things which come out of a man are what defile him … What comes out of a man is what defiles a man. For from within, out of the heart of man, come evil thoughts” (Mk 7, 14-15, 20-21). Beyond the immediate question concerning food, we can detect in the reaction of the Pharisees a permanent temptation within man: to situate the origin of evil in an exterior cause. Many modern ideologies deep down have this presupposition: since injustice comes “from outside,” in order for justice to reign, it is sufficient to remove the exterior causes that prevent it being achieved. This way of thinking – Jesus warns – is ingenuous and shortsighted. Injustice, the fruit of evil, does not have exclusively external roots; its origin lies in the human heart, where the seeds are found of a mysterious cooperation with evil. With bitterness the Psalmist recognises this: “Behold, I was brought forth in iniquity, and in sin did my mother conceive me” (Ps 51,7). Indeed, man is weakened by an intense influence, which wounds his capacity to enter into communion with the other. By nature, he is open to sharing freely, but he finds in his being a strange force of gravity that makes him turn in and affirm himself above and against others: this is egoism, the result of original sin. Adam and Eve, seduced by Satan’s lie, snatching the mysterious fruit against the divine command, replaced the logic of trusting in Love with that of suspicion and competition; the logic of receiving and trustfully expecting from the Other with anxiously seizing and doing on one’s own (cf. Gn 3, 1-6), experiencing, as a consequence, a sense of disquiet and uncertainty. How can man free himself from this selfish influence and open himself to love?


Justice and Sedaqah


At the heart of the wisdom of Israel, we find a profound link between faith in God who “lifts the needy from the ash heap” (Ps 113,7) and justice towards one’s neighbor. The Hebrew word itself that indicates the virtue of justice, sedaqah, expresses this well. Sedaqah, in fact, signifies on the one hand full acceptance of the will of the God of Israel; on the other hand, equity in relation to one’s neighbour (cf. Ex 20, 12-17), especially the poor, the stranger, the orphan and the widow (cf. Dt 10, 18-19). But the two meanings are linked because giving to the poor for the Israelite is none other than restoring what is owed to God, who had pity on the misery of His people. It was not by chance that the gift to Moses of the tablets of the Law on Mount Sinai took place after the crossing of the Red Sea. Listening to the Law presupposes faith in God who first “heard the cry” of His people and “came down to deliver them out of hand of the Egyptians” (cf. Ex 3,8). God is attentive to the cry of the poor and in return asks to be listened to: He asks for justice towards the poor (cf. Sir 4,4-5, 8-9), the stranger (cf. Ex 22,20), the slave (cf. Dt 15, 12-18). In order to enter into justice, it is thus necessary to leave that illusion of self-sufficiency, the profound state of closure, which is the very origin of injustice. In other words, what is needed is an even deeper “exodus” than that accomplished by God with Moses, a liberation of the heart, which the Law on its own is powerless to realize. Does man have any hope of justice then?


Christ, the Justice of God


The Christian Good News responds positively to man’s thirst for justice, as Saint Paul affirms in the Letter to the Romans: “But now the justice of God has been manifested apart from law … the justice of God through faith in Jesus Christ for all who believe. For there is no distinction; since all have sinned and fall short of the glory of God, they are justified by His grace as a gift, through the redemption which is in Christ Jesus, whom God put forward as an expiation by his blood, to be received by faith” (3, 21-25). What then is the justice of Christ? Above all, it is the justice that comes from grace, where it is not man who makes amends, heals himself and others. The fact that “expiation” flows from the “blood” of Christ signifies that it is not man’s sacrifices that free him from the weight of his faults, but the loving act of God who opens Himself in the extreme, even to the point of bearing in Himself the “curse” due to man so as to give in return the “blessing” due to God (cf. Gal 3, 13-14). But this raises an immediate objection: what kind of justice is this where the just man dies for the guilty and the guilty receives in return the blessing due to the just one? Would this not mean that each one receives the contrary of his “due”? In reality, here we discover divine justice, which is so profoundly different from its human counterpart. God has paid for us the price of the exchange in His Son, a price that is truly exorbitant. Before the justice of the Cross, man may rebel for this reveals how man is not a self-sufficient being, but in need of Another in order to realize himself fully. Conversion to Christ, believing in the Gospel, ultimately means this: to exit the illusion of self-sufficiency in order to discover and accept one’s own need – the need of others and God, the need of His forgiveness and His friendship. So we understand how faith is altogether different from a natural, good-feeling, obvious fact: humility is required to accept that I need Another to free me from “what is mine,” to give me gratuitously “what is His.” This happens especially in the sacraments of Reconciliation and the Eucharist. Thanks to Christ’s action, we may enter into the “greatest” justice, which is that of love (cf. Rm 13, 8-10), the justice that recognises itself in every case more a debtor than a creditor, because it has received more than could ever have been expected. Strengthened by this very experience, the Christian is moved to contribute to creating just societies, where all receive what is necessary to live according to the dignity proper to the human person and where justice is enlivened by love.


Dear brothers and sisters, Lent culminates in the Paschal Triduum, in which this year, too, we shall celebrate divine justice – the fullness of charity, gift, salvation. May this penitential season be for every Christian a time of authentic conversion and intense knowledge of the mystery of Christ, who came to fulfill every justice. With these sentiments, I cordially impart to all of you my Apostolic Blessing.


From the Vatican, 30 October 2009

BENEDICTUS PP. XVI

http://www.vatican. va/holy_father/ benedict_ xvi/messages/ lent/documents/ hf_ben-xvi_ mes_20091030_ lent-2010_ en.html

Latin Mass: Not Some Parishes - All Parishes!!

In a stunning press conference given in England during his visit to that country, Cardinal Dario Castrillon Hoyos President of the Pontifical Commission Ecclesia Dei, said that, according to The Telegraph, all seminaries must teach priests to say the Mass according to the Extraordinary Form. Additionally, he said that this Mass will return to every parish.

[Telegraph]The traditional Latin Mass – effectively banned by Rome for 40 years – is to be reintroduced into every Roman Catholic parish in England and Wales , the senior Vatican cardinal in charge of Latin liturgy said at a press conference in London today.

In addition, all English seminaries must teach trainee priests how to say the old Mass so that they can celebrate it in all parishes. Catholic congregations throughout the world will receive special instruction on how to appreciate the old services, formerly known as the Tridentine Rite.
...
Pope Benedict now clearly intendeds to go much further in promoting the ancient liturgy. Asked whether the Latin Mass would be celebrated in many ordinary parishes in future, Cardinal Castrillon said: "Not many parishes – all parishes. The Holy Father is offering this not only for the few groups who demand it, but so that everybody knows this way of celebrating the Eucharist."

There have been hints of this in some of the responses to questions coming out of the PCED, but this is the most sweeping public statement to date on the re-introduction of the Traditional Mass. They also seem to be giving the Mass a name change.

Pope Benedict will reintroduce the old rite – which the Cardinal said should be known as the "Gregorian Rite" - even where the congregation has not asked for it. "People don't know about it, and therefore they don't ask for it," he explained. The revised Mass, adopted in 1970 after the Second Vatican Council, had given rise to "many, many, many abuses," added the Cardinal.

The Cardinal made sure that everyone understood that this is not intended to replace the new mass, but compliment it.

However, the new rite – in which the priest faces the people and speaks in the vernacular – will definitely not be phased out. The Pope wishes to see the two forms of Mass existing happily side by side.

The Cardinal admitted that such a change does not happen overnight but that it will happen.

The changes will take a few years to implement fully, he added, just as the Second Vatican Council had taken a long time to absorb. He insisted that the widespread reintroduction of the old Mass did not contradict the teachings of the Council.

The fact that the Cardinal made this announcement in England , the land where the Bishops have just about ignored Summorum Pontificum, is as striking as it is amazing! This statement by the Cardinal for the Vatican , if accurately reported, has the potential to be one of the most pivotal events of this pontificate and even of this generation. Stay Tuned!

Bishop says Catholics should kneel, receive communion on tongue By Cindy Wooden

VATICAN CITY (CNS) -- The reverence and awe of Catholics who truly believe they are receiving Jesus in the Eucharist should lead them to kneel and receive Communion on their tongues, said a bishop writing in the Vatican newspaper.

"If some nonbeliever arrived and observed such an act of adoration perhaps he, too, would 'fall down and worship God, declaring, God is really in your midst,'" wrote Auxiliary Bishop Athanasius Schneider of Karaganda , Kazakhstan , quoting from the First Letter to the Corinthians.

In a Jan. 8 article labeled a "historical-liturgical note," Bishop Schneider reviewed the writings of early church theologians about eucharistic reception and said the practice of laypeople receiving Communion on the tongue was the predominant custom by the sixth century.

The article in L'Osservatore Romano, the Vatican newspaper, appeared under the headline, "Like a nursing child in the arms of the one who nourishes him."

Bishop Schneider said that just as a baby opens his mouth to receive nourishment from his mother, so should Catholics open their mouths to receive nourishment from Jesus.

"Christ truly nourishes us with his body and blood in holy Communion and, in the patristic era, it was compared to maternal breastfeeding," he said.

"The awareness of the greatness of the eucharistic mystery is demonstrated in a special way by the manner in which the body of the Lord is distributed and received," the bishop wrote.

In addition to demonstrating true adoration by kneeling, he said, receiving Communion on the tongue also avoids concerns about people receiving the body of Christ with dirty hands or of losing particles of the Eucharist, concerns that make sense if people truly believe in the sacrament.

"Wouldn't it correspond better to the deepest reality and truth about the consecrated bread if even today the faithful would kneel on the ground to receive it, opening their mouths like the prophet receiving the word of God and allowing themselves to be nourished like a child?" Bishop Schneider asked.

In 1969 the Vatican published an instruction allowing bishops to permit the distribution of Communion in the hand. While at papal liturgies most people who receive Communion from the pope receive Communion on the tongue, they also are permitted to reverently receive the Eucharist in the hand.

Reform of the Reform Activities in Manila [NLM Guest Article] by Shawn Tribe by Carlos Antonio Palad

On December 19, 2009, the Defensores Fidei Foundation held its annual Mass (always held in December) in the Chapel of the Holy Family, Greenhills, San Juan. This is located within the Archdiocese of Manila. Defensores Fidei is a Filipino Catholic society that focuses on Catholic apologetics.

Since 2007, the annual Mass of this Foundation has always been a Latin Novus Ordo (everything in Latin except for the readings and a few prayers), celebrated ad orientem, with communion received kneeling and on the tongue and with Propers being used.

The Mass was offered by Fr. Abraham Arganiosa CRS, who also offers a sung Traditional Latin Mass one Sunday a month in the Diocese of Sorsogon, where his apostolate is located.

A report on the 2008 Mass -- which had been offered by Bishop Angel Hobayan and concelebrated by Fr. Arganiosa -- can be found in Rorate Caeli.

Benedict XVI's Coat of Arms

The coat of arms of Pope Benedict XVI incorporates both papal elements, as well as the elements of the coat of arms he bore as Archbishop of München ( Munich ) and Freising, and as the Prefect of the Congregation for the Doctrine of the Faith.

Miter. The miter replaces the "beehive" tiara familiar from former papal coats of arms. Pope Paul VI dropped the ceremonial use of the tiara, although he, and his immediate successors John Paul I and John Paul II, retained it in their coats of arms. Benedict XVI has replaced it with the miter, on which is emblazoned three gold bands representing "order, jurisdiction and magisterium."

These are the symbolic equivalents of the three layers of the tiara. They are connected into a unity by the vertical gold strip, representing the unity of these three kinds of authority in the person of the Supreme Pontiff.

Pallium. The use of the white pallium with red crosses draped below the shield is a new addition to papal coats of arms. It represents episcopal authority, the special kind of jurisdiction that is reserved to metropolitan archbishops in their province and to the pope universally in the Church, what is called the plenitudo pontificalis officii (i.e. the plenitude of pontifical office). The style of pallium shown on the coat of arms, with either red or black crosses on a narrow band of wool, is what is commonly known from the second millennium. At his inaugural Mass, Pope Benedict wore an older style of pallium, broad with red crosses, and hanging down from the left shoulder rather than in the middle. This style is more typical of the first millennium, and similar to the omophorion representing episcopal authority in the Eastern Church.

Crossed Keys. The two crossed keys symbolize the powers Christ gave to the Apostle Peter and to his successors.

I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven." (Matthew 16:19)

The gold key represents the power to bind in heaven and the silver key spiritual authority on earth. The two keys are united by the cord, again indicating their essential unity in Peter and his successors.

Caput Aethiopum. According to the website of his former Archdiocese:

"The shield, which is divided into three sections, displays the “Moor of Freising." The Moor’s head, facing left and typically crowned, appeared on the coat of arms of the old principality of Freising as early as 1316, during the reign of the Bishop of Freising, Prince Konrad III, and it remained almost unchanged until the “secularization” of the Church’s estates in that region in 1802-1803. Ever since that time the archbishops of Munich and Freising have included the Caput Aethiopum, the head of an Ethiopian, in their episcopal coat of arms."

Bear of Corbinian. Also present on the coat of arms is a bear with a pack-saddle, the so-called “Bear of Corbinian." The saintly Bishop Corbinian preached the Christian faith in the Duchy of Bavaria in the 8th century and is considered the spiritual father and patron of the archdiocese. A legend states that he traveled to Rome with a bear as his pack-animal, after having commanded it to do so. Once he arrived, he released the bear from his service, and it returned to Bavaria . The implication is that "Christianity tamed and domesticated the ferocity of paganism and thus laid the foundations for a great civilization in the Duchy of Bavaria." At the same time, Corbinian’s Bear, as God’s beast of burden, symbolizes the burden of office.

Scallop Shell. The symbolism of the shell is multiple. St. Augustine , Bishop and Doctor of the Church (354-430 AD), was once walking along the seashore, meditating on the unfathomable mystery of the Holy Trinity. A boy was using a shell to pour seawater into a little hole. When Augustine asked him what he was doing, he replied, “I am emptying the sea into this hole.” Thus did Augustine understand that man would never penetrate to the depths of the mystery of God. Fr. Joseph Ratzinger, in 1953, wrote his doctoral dissertation on “The People of God and the House of God in Augustine’s Teaching about the Church," and therefore has a personal connection with the thought of this great Doctor of the Church.

The shell also stands for pilgrimage, for “Jacob’s staff,” a pilgrim’s staff topped with a scallop shell. In Church art it is a symbol of the apostle James the Great, and his sanctuary at Santiago de Compostela in Spain , perhaps the principal place of pilgrimage during the middle ages. This symbol alludes, as well, to “the pilgrim people of God,” a title for the Church which Joseph Ratzinger championed at the Second Vatican Council as peritus (theological adviser) to Cardinals Frings of Köln ( Cologne ). When he became Archbishop he took the shell in his coat of arms. It is also found in the insignia of the Schottenkloster in Regensburg , where the major seminary of that diocese is located, a place where Benedict XVI taught as a professor of theology.

We do not yet know what the motto of Pope Benedict XVI will be. However, his episcopal motto was "cooperators veritatis" (collaborators of the truth).