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http://www.mprp-roc.org/mprp10-11November.html
Archive for October, 2011
Monthly Prayer Requests for Priests: November
October 31st, 2011, Promulgated by Ben AndersonIs women’s ordination a heresy?
October 30th, 2011, Promulgated by Ben AndersonIs women’s ordination a heresy? This is the question I posed to Jimmy Akin. In short, his answer is “no, but…”. In my mind Jimmy is about as balanced, objective, and thorough as they come and I owe much of my conversion to him. If you’re not subscribed to his podcast, then you’re missing out on space bishops, zero gravity masses, and much, much more. Here’s the full show:
PLEASE NOTE: In regards to the last question, I intended it more as an academic exercise. After listening to the question, I realized it might come off as if I’m saying, “pretty please let the answer be yes.” That was not my intent and in hind sight I should have left it out or phrased it differently.
You might also be interested in hearing Jimmy take Michael Voris to task.
My usual disclaimer on Voris: I’ve been critical of some of the things he’s said and his overall approach. However, I do think his message needs to be heard. Just make sure you don’t take his word as Gospel (as Jimmy eloquently demonstrates). To those who would discredit all value to Voris, though, you should watch this video on the ongoing saga of Fr Rodriguez. I certainly respect the way he stands up for the faith.
The post-conciliar Church is more clerical than it used to be
October 29th, 2011, Promulgated by Ben AndersonI just read an article from 1995 that apparently is a classic. Hat tip to Dave Armstrong’s facebook page. It is amazingly spot on (especially when reflecting on Rich’s recent departure).
Conservative Bishops, Liberal Results | by James Hitchcock
a fact that has been systematically obscured for three decades — the post-conciliar Church is more clerical than it used to be, not less.
In many ways the clericalism of the pre-conciliar Church was tempered by the very legalism that liberals denounce — priests and bishops had authority that was carefully circumscribed by Canon Law, and they were not free, for the most part, to act capriciously. In the “open”, anti-legalistic Church, however, clergy are often free to impose their own theologies, their own liturgies, their own moralities, their own ecclesiologies, on defenseless parishes, since there is no effective way by which the authenticity of renewal can be judged, nor any effective way by which priests can be made to conform to Church law. The Church is also more clerical now because a large number of lay people have in effect been inducted into the ranks of the clergy, as diocesan or parish bureaucrats.
Call To Action: “Without fear of being judged”
October 29th, 2011, Promulgated by Ben AndersonThe following bulletin article comes to us from Fr. Bill Spilly (St. Elizabeth Ann Seton).
“Without fear of being judged”? It amazes me how anti-intellectual the spirit of the age is. It is well known that “Call to Action” is beyond suspect. I’m getting lazy in my research, but feel free to get started by following these links:
http://en.wikipedia.org/wiki/Call_to_Action
http://www.google.com/search?q=site%3Acatholicvote.org+%22call+to+action%22
http://www.google.com/search?q=site%3Afirstthings.com+%22call+to+action%22
http://www.google.com/search?q=site%3Awdtprs.com+%22call+to+action%22
This one won’t work (more on Rich’s departure later):
http://www.google.com/search?q=site%3Arichleonardi.blogspot.com+%22call+to+action%22
You had to be there?
October 29th, 2011, Promulgated by Ben AndersonThe papacy of Pope Benedict XVI is an ongoing blessing from God. Bishop Clark’s recent column “Year of Faith” highlights this fact. What I found interesting, though, between this column and another article I recently read was the mentality of “you had to be there” (not there in Vatican City per se, but alive during the time). According to Bishop Clark:
The fact is that the number of us who were around in those days grows ever smaller as the years go by. In rapidly increasing numbers, members of our faith community are able to speak of Vatican Council II only as an historic event and not as something that they anticipated with joy and lived through with great excitement. Such differences in perspective affect us all, and, often enough can be a source of tensions — even of disagreement.
I obviously don’t know exactly what Bishop Clark was trying to imply here, so this is just speculation. But it sounds to me like he’s implying that if you weren’t around before, during, and after the council then you can’t appreciate it in quite the same way as those who “experienced” it. ”You think things are bad now? You should’ve been around in the pre-V2 days! Nuns w/ rulers, no ecumenical or interfaith dialogue, overemphasis on going through the motions, etc, etc.” Contrast this mentality to what His Eminence Mauro Card. Piacenza, Prefect of the Congregation for Clergy, recently said to a group of seminarians (presumably not around at the time of V2). Especially note the first sentence:
You will probably be the first generation that will correctly interpret the Second Vatican Council, not according to the “spirit” of the Council, which has brought so much disorientation to the Church, but according to what the conciliar event really said in its texts to the Church and to the world.
A Vatican II different from that which produced the texts we have in our possession today does not exist! It is in those texts that we find the will of God for his Church and is against these that it must be measured, in company with two thousand years of Tradition and Christian life.
Renewal is always necessary for the Church, because the conversion of her members, poor sinners, is always necessary! But there cannot be, nor could there be, a pre-Conciliar Church and a post-Conciliar Church! If this could be so, the second one – ours – would be historically and theologically illegitimate!
There is one Church of Christ, of which you are part, which goes from forth Our Lord to the Apostles, from the Blessed Virgin Mary to the Fathers and the Doctors of the Church, from the Middle Ages to the Renaissance, from Romanesque to Gothic to Baroque, and thus until our days, uninterruptedly, without any interruption of continuity, ever!
And all that because the Church is the Body of Christ, it is the unity of His Person that is given to us, her members!
Learning what it really means to be “Catholic”
October 27th, 2011, Promulgated by Ben AndersonThis is a guest post by Persis. I was really moved by it. I hope you will be as well.
A few weeks ago I received an e-mail from Ben asking me if I would consider sharing my story of how I went from being a “liberally-minded Catholic” to one who has started to embrace a more “traditional” viewpoint. As I pondered and prayed about whether or not I wanted to share my story here, it became clear to me that it needed to be shared, because I think it is the same story as many Catholics my age ( I am 41), here in the DOR and elsewhere. I do not presume to speak for anyone else. The following reflection is what I have concluded after praying about Ben’s question. I look forward to sharing my story and to any feedback or questions. I want to thank Ben and everyone at CF for this opportunity; it has been a very positive experience for me.
I am a “cradle-Catholic”. My father was non-practicing Episcopalian, my mother an Irish-Italian Catholic. Being Catholic was just part of who we were as a family. It was a given. Looking back now, it was more a case of being “culturally Catholic”. We were a “spiritual” family, but not always “religious”. I attended Mass sporadically as a young child, usually with my maternal grandparents or on Christmas and Easter. I also attended services at my paternal grandparents Episcopal Church.
When I was about 10, we started attending Mass regularly. By the time I was 14, I had received First Eucharist, First Penance (we did it backwards back then) and Confirmation. I then got “lost in the shuffle” because I wanted to be involved and do things, as I was now an “adult member” of the Church. I became a lector and EMHC, and got involved in the Social Ministry Committee. I found that even though I was considered an “adult” member of the Church, the people in charge all looked at me as a kid, who was just too idealistic and unrealistic. It was the early 1980’s and society was changing at a rapid pace. I got very caught up in many liberal causes of the day, including the Feminist movement , nuclear disarmament, “a woman’s right to choose”, etc, etc, etc.
Church and my faith were easily replaced by the “sex, drugs and rock & roll” culture of the time. It was all about me, and what made me feel good. Oh, I tried to be a good person, do unto others, help the less fortunate and live by the “golden rule”, but I never believed that I needed a “building” and a bunch of old men running around in funny clothes to lead me to God. What I realize now is that all of this was due to very poor catechesis. The “communal supper” theology of the Eucharist was all I knew, and confession consisted of bi-annual “general absolution” services. Much of my catechesis was what one could call “feel good”- so long as your heart was in the right place, it didn’t matter what you thought or how you behaved because God would always forgive us.
I had spent most of my adult life away from the Church. That is not to say I did not have a “spiritual life”, I did. I dabbled in many different theories, philosophies and faith traditions, but I was always drawn to Catholicism. It was just part of “who” I was, and even though I didn’t agree with most of what the Church taught, I still identified myself as Catholic- a “CEO & cafeteria Catholic”, but Catholic nonetheless.
About 10 years ago, I had a life-changing experience. I had a very sudden, potentially life-threatening, illness and spent 5 days in the hospital and 31 days recuperating at home, unable to work, stand for long periods of time and generally do anything, but sit on my bum and veg out to the TV. It was in some of these moments of solitude that I started to feel a strange tugging at my heart. God had given me a second chance, what was I going to do with it?
I recovered, went back to work, and soon my life was back to “normal”. I did, however, try to start going back to Church. I attended Mass sporadically, tried the Episcopal Church and a couple of “Community churches” but still was of the mind-set that I didn’t need a “building and set of dogmas” to have faith. In this time, I had lost my job and took a job in an elder care facility. Shortly after I started, the terrorist attacks of September 11, 2001 happened. I was amazed at the strength and faith I saw in these elderly people, and how in the midst of this terrible tragedy, they were able to rely on that faith to help them cope. It was then that I decided that I, too, wanted this comfort, and that it was the thing that had been “missing” from my life thus far.
After roaming around for about 2 years, I ended up in a suburban parish that I called home for the next 4 years. I quickly made friends, got involved in lots of activities and committees. I still did not agree with many Church teachings, but it seemed Ok, because most of my friends didn’t either. I still had the mentality that the Church was wrong, on many levels especially that of woman’s ordination and that if I wanted to affect any real change, the only way to do it was from the “inside”. I started to take classes at SBSTM, and there I found even more people who were like me. I was starting to believe that maybe, just maybe, in my life-time, I would see a radical change in the Church and it made me very happy. However, my happiness was short-lived.
Within 2 months, I had lost two of the most important people in my life, my maternal grandfather and my father. Neither was sudden, or even unexpected, but there were many issues that had been left unresolved, especially with my father, and I entered in to a very dark place. I was angry at God, at the Church, and was ready to give it all up again until some of my friends suggested that I talk to a priest friend of theirs. I was not so sure. I had met this priest a couple of times, and he seemed just a bit too rigid for me. My friends kept telling me my perceptions were unfounded and even my pastor said he thought that this particular priest would be a good fit for me, so I took their advice and we set up a casual lunch meeting.
I can honestly say that it was that meeting that changed my life. This priest became my “spiritual director” and started to help me sort out all of my issues. He encouraged me to read the newly printed “United States Catholic Catechism for Adults” and we discussed it. He encouraged me to start graduate studies at SBSTM, and helped me with a different perspective on many of the things I learned there. We discussed Church documents and rules. He was always available to answer my questions and he challenged me with his own. In a particularly interesting discussion about my perceived “call to the priesthood” he asked me this question- “Do you want to be a priest because you feel you are being called by God, or do you want to be a priest because the ‘Institution’ says you can’t?” It felt like he punched me in the stomach! I had never thought about it that way. He then asked me to say the “Our Father”, when I got the line, “Your will be done”, he stopped me. “Who’s will?” he asked. I replied, meekly, “God’s will”. And then he said to me that this is the question I have to ask myself- Whose will am I doing, mine or God’s?
This was the beginning of my “wake-up call”! I started to educate myself in the hows & whys of what the Church did. I started to understand that the “Spirit of VII” was a far cry from what the documents actually said. I started to see all around me that there was more and more of a “what is in it for me” attitude rather than “what is God’s will for me?” It was also in this time that I had found the spirituality of St. Ignatius of Loyola, in particular, his Spiritual Exercises. In the Principle & Foundation, St. Ignatius showed me what I was longing for. It states-
Man is created to praise, reverence, and serve God our Lord, and by this means to save his soul.
And the other things on the face of the earth are created for man and that they may help him in prosecuting the end for which he is created.
From this it follows that man is to use them as much as they help him on to his end, and ought to rid himself of them so far as they hinder him as to it.
For this it is necessary to make ourselves indifferent to all created things in all that is allowed to the choice of our free will and is not prohibited to it; so that, on our part, we want not health rather than sickness, riches rather than poverty, honor rather than dishonor, long rather than short life, and so in all the rest; desiring and choosing only what is most conducive for us to the end for which we are created.
And so I embarked on the journey that is the 19th Annotation of the Spiritual Exercises. I learned to look at my life and my faith in a whole different perspective. That is, to do God’s will and not my own. I started to see that for most of the previous 4 years, I was more wrapped up in what I wanted the Church to be instead of what Jesus and the Holy Spirit had intended. I started to see the importance of rules, rubrics and the expectations of the member of the “body of Christ” as a means to an end, not a stumbling block.
As I thought and prayed about how I would answer Ben’s question, I began to rework the question in my mind. I do not think of myself as one who went from being a “liberal” Catholic to a “traditional” Catholic. I see myself as someone who has learned what it really means to be “Catholic”. Just as with any club or organization, there are minimum requirements to be a member in good standing. I don’t have to like them, or even understand them, but I do have to obey them, or accept the consequences of my disobedience. Do I still believe that the Church is wrong in some things? Yes, I do. And I also know that I have to work through those issues and come to some kind of resolution regarding them. But this is a journey, and the revelations come as the Holy Spirit decides, not how I want them. I just have to be attentive to that voice and live in a way that, in the words of John the Baptist, “He must increase; I must decrease.”
I Was Working in the Lab Late One Night . . .
October 27th, 2011, Promulgated by GenIt seems sometimes that our only consolation is that “at least it’s not happening at Mass.” This is particularly true for an upcoming . . . concert . . . at Sacred Heart Cathedral. Let me preface everything I am about to say by expressing my respect and admiration of the capability of the musicians at Sacred Heart Cathedral. They are all quite gifted musicians whose goal is, ultimately, the glory of God. Of course, we could get into the whole mandolins-at-Mass-isn’t-giving-glory-to-God-debate, but that’s not what this post is about.
What this post is about, however, is this concert I mentioned. The cathedral will be host to the United States premier of Rachel Laurin’s Symphony No. 2, which in itself is pretty innocuous. Churches host concerts all the time, and so long as there’s nothing profane and the Blessed Sacrament is appropriately reposed elsewhere, they can prove to be quite beneficial for the community.
The premier of this symphony, though, is not the only aspect of this event. The concert is being held on Sunday, October 30th, the day before Halloween. So, naturally, the logical thing to do is post fliers around the Diocese advertising this concert as a great opportunity to show up at the Cathedral in costume. (I guess Sr. MaryAnn Binsack’s weekly “Casper” costume doesn’t sate the palate of these philistines.)
The Symphony contains themes from Edgar Allen Poe’s “The Fall of the House of Usher,” a great work, to be sure. I am certain that Ms. Laurin’s work reflects the darkness of Poe’s writing, and I am in no way criticizing her music, the performance of it, or the quality of the performers. What I am criticizing, though, is the classless idea to dress up in (secular) costumes for a (secular) concert in a church, i.e. a sacred space. This extra little twist to an otherwise acceptable event is just like the Passion Mime, which crosses the line between what is in good taste and what is in bad taste. Concerts = wonderful. Costume parties in cathedral = not so wonderful.
Isn’t that a confusing equation? No, you say? Well, it must be confusing, seeing as how the people in charge of the music/social functions at Sacred Heart don’t seem to grasp this concept. The church is a place where people gather, ideally, to pray. Of course, well-built churches have good acoustics, and so concerts may serve to build up the reputation and financial stability of a church. Churches are not built to be used as settings for masquerade parties. They aren’t built to be suitable for good music. They aren’t even built to facilitate community interaction. They are built in order to gather the people of God together, not to talk, not to play dress-up, not to have pizza parties, but to worship.
But, of course, we can’t blame people if this concept, too, is confusing. When our churches look like social halls, and when the Mass turns into some sort of group self-help session with refreshments, how can we expect the people in charge to foster an environment of dignity and respect for the Blessed Sacrament?
So, while at the same time, there will be a Missa Cantata St. Stanislaus, you’re more inclined to see this at Sacred Heart:
Mass at St. Thomas the Apostle for All Souls
October 22nd, 2011, Promulgated by GenI received word that there will be a Mass held at St. Thomas the Apostle on Wednesday, November 2, at 6:30 PM. Please do your best to attend!
On a related note, the organizers of the Mass are currently looking for individuals who would like to assist with the music for the evening. Kindly send me an email (gen@cleansingfiredor.com) and I’ll pass along your interest to the good folks at St. Thomas.
New Icon for UR Newman Community
October 22nd, 2011, Promulgated by Bernie
"Mother of God" icon by Minhhang K. Huynh, UR Newman Catholic Community
One of our staff writers learned of the appearance of a new piece of liturgical art in our diocese. The UR Newman Community recently unveiled a newly created Marian icon.
The Community’s October 16 bulletin mentions that the Newman Community had started (in 1999) a small collection of images of the Blessed Mother from the many cultures of its students. The collection has grown to over 15 images.
The bulletin also explains that over seventy people were involved in the current selection and commissioning of a Marian image and the composition of a related prayer. Apparently, holy cards have been printed.
Well known local liturgical artist Minhhang K. Huynh was commissioned to ‘write’ a Byzantine/Eastern style icon. It is a stunningly beautiful work. Its prototype is the “Mother of God Eleousa (the Merciful)” or the “Mother of God Oumilenie (of affectionateTenderness).” From what Father Brian Cool, Director of Catholic Pastoral Care, wrote in the bulletin concerning the icon it seems the community wishes to stress Mary’s virtue of Mercy.
Mercy (Eleousa) and affectionate tenderness (Oumilenie) are two aspects of the basic Eleousa prototype.
Even though in both cases (Eleousa and Oumilenie) the faces of Mother and Child are touching affectionately, Eleousa and Oumilenie express two different aspects of the icon of the Mother of God: Eleousa refers to the virtue of Mary, mercy, Oumilenie refers to the sentiment experienced by the Child, following the intervention of his Mother, of affectionate Tenderness. The name Eleousa pertains directly to the Mother, whereas the name Oumilenie pertains to the Child.[1]
Among several ways the icon unites mother and child is the very nice alignment of contours that join the two figures into an intimate embrace of tenderness.
Father Cool added some personal observations on the icon in the Community Sunday bulletin:
“Honestly, my breath is taken away when I look at this image. Look at it from many angles. Ponder the subtle and the not so subtle. Pray with it and let it lead you to the sane devotion Mary had to Christ whom she holds so tenderly and close. …I believe this is the most significant project that I have been part of while here at Newman. It will inspire many for generations.”
…………………………………
[1] http://www.iconsexplained.com/iec/iec_icons_mother_of_god_of_tenderness.htm
Focus fail?
October 20th, 2011, Promulgated by MikeThe University of Dayton will host a conference next month exploring the role of the laity in the Church. Empowered by Baptism: The Mission of the Laity Today will focus on how the laity “continues to energize the Catholic faith.”
“For the church to be strong today, we need lay people to step up and be involved,” said the Rev. James Fitz, S.M., vice president for mission and rector of the University. “The church can take its mission out into the world only if lay people feel that vocation and take that mission into neighborhoods, workplaces and all parts of society.”
Bishop Matthew Clark, Bishop of Rochester, N.Y., and author of Forward in Hope: Saying AMEN to Lay Ecclesial Ministry, will deliver a keynote address at 10 a.m. on “The Challenge of the Contemporary Lay Vocation.”
Clark, who has served as Rochester’s bishop for 32 years, has actively supported and promoted increasing the number of lay ministers as well as expanding the roles of lay people in the church.
One wonders whether Fr. Fitz and the conference organizers are aware that weekend Mass attendance in the Diocese of Rochester has dropped by more than 1/3 in just the last 10 years, despite modest growth in our overall population (story here). At first blush this would seem to be the polar opposite of the energized Catholic faith of which the UoD article speaks.
Could it be that Bishop Clark’s incessant focus on lay ministry has come at the expense of what should have been his primary concern, the spiritual well-being of his flock?
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BTW, Rich Leonardi wrote about Bishop Clark’s appearance at this conference here. The comments are worth perusing (and not just because a couple of them are mine).
Mosaic of Mary, “Mater Ecclesiae”
October 19th, 2011, Promulgated by BernieFrom Opus Dei
(Click on Picture to see a larger image.)
In an article published in “L’Osservatore Romano,” Javier Cotelo recounts how the mosaic dedicated to Mary, “Mother of the Church,” came to be placed in St. Peter’s square, in December 1981.
October 07, 2011
Javier Cotelo // L’Osservatore Romano
“One of the most recent architectural features in St. Peter’s square is the mosaic dedicated to Mary Mater Ecclesiae, inscribed with the words Totus Tuus, a sign of Blessed John Paul II’s immense affection for our Lady.
I had the privilege of knowing something about the origin of the decision to put up this mosaic, a reflection of Blessed John Paul II’s special relationship with young people and his deep sense of gratitude.
During Holy Week in 1980, Pope John Paul II received in audience several thousand young people who came to Rome for the UNIV Conference, an international meeting of university students who take part in activities at centers of Opus Dei throughout the world. This yearly event, which began in 1968, combines the desire to spend the Holy Week Triduum in Rome, the city of Peter, with activities of cultural enrichment for the students.
At the end of the audience, one of the young people there, Julio Nieto, told the Holy Father that among all …”
Bishop Clark writes of local Carmelites
October 18th, 2011, Promulgated by Ben AndersonBishop Clark’s recent column entitled “Visit with Carmelite sisters was a grace” is worth reading. Many people don’t know we have a Carmelite Monastery right here in the Rochester area (Discalced Carmelites of Rochester, NY). I believe their prayers do more good than we can even imagine. Be sure to send some prayers their way (they’d be reciprocal prayers as they already pray for you) and possibly even some money.
Carmelite Monastery
1931 West Jefferson Rd.
Pittsford, N.Y. 14534
UPDATE: I removed my initial question regarding the financial situation as commenters informed there is no cause for concern. Also, be sure to read Diane’s comment below.
Year of Faith
October 18th, 2011, Promulgated by HopefullI find Pope Benedict’s announcement of a “Year of Faith” to be very timely, and compelling, and especially auspicious given the threat to Faith in our country and so many other places in the world. That it will begin just a few weeks before the US election next year is also cause to hope that it will remind many of what our Faith is about.
From the Zenit translation we learn of the Holy Father’s words:
“I happily … announce that I have decided to convoke a special “Year of Faith,” which will begin Oct. 11, 2012 — the 50th anniversary of the opening of the Second Vatican Council — and will conclude Nov. 24, 2013, Solemnity of Christ, King of the Universe.
I have explained the motives, goals and guidelines of this year in an apostolic letter that will be published soon. The Servant of God Paul VI convoked a similar “Year of Faith” in 1967, on the occasion of the 19th centenary of the martyrdom of the Apostles Peter and Paul, during a period of great cultural changes. I believe that, now that a half century has passed since the opening of the Council, and linked to the happy memory of Blessed John XXIII, it would be opportune to remember the beauty and the centrality of the faith, the need to strengthen and deepen it, both at the personal and the community level, and to do this in a perspective that is not so much celebratory, but rather, missionary — precisely in the perspective of the mission ad gentes and the new evangelization.”
Dear friends …[may] what St. Paul wrote to the Thessalonians: “For our gospel did not come to you in word alone, but also in power and in the Holy Spirit and with much conviction” be the promise and the program for the missionaries of today — priests, religious and laity — committed to proclaim Christ to those who do not know him, or those who have reduced him to a mere historical figure. May the Virgin Mary help each Christian to be an effective witness of the Gospel.”
I am also pleased that the Holy Father linked this Year of Faith to Vatican II which has been so badly hijacked, and I pray it will be the occasion to validate all that is good from that Council and to squelch what was taken astray by those who would undermine the Faith.
What do you think about this new papal initiative? He is also convening a Synod of Bishops for next October. I pray that our new bishop will be the one who attends!
Feast Your Eyes
October 18th, 2011, Promulgated by BernieSt. Mary’s Cathedral Basilica of the Assumption
Covington, Kentucky
A very beautiful Basilica, containing one of the largest church stained glass windows in the world. In fact this Basilica is a profusion of beautiful stained glass. A beautifully illustrated book is available to explain the symbolism of many of the windows.
Cathedral Website Homepage here
“It’s from Him” – Meet the ’Jackets
October 18th, 2011, Promulgated by Ben AndersonI’m not endorsing this show or reality TV, but for those who have been following the University of Rochester’s YellowJackets on NBC’s “The Sing-Off”, you might find this quote interesting from Jamal (the link doesn’t take you directly to his page – you have to click his image at the bottom – he’s the top right):
What does it feel like when you sing?
When I sing I feel indestructible with a huge sense of humility. I always relate my singing to my beliefs and I truly believe that I am just a vessel that God is working through. Before I sing, I always pray that he will use me to not entertain people but to move them in a way that allows them to see how he can bless people that live for him. I believe that I have a gift, but I want the world to know that is not from me or a teacher, it’s from Him.
Forging ahead to a new tomorrow
October 17th, 2011, Promulgated by Ben AndersonThe following is an email I received from a reader today. I thought it was honest, balanced, and worth sharing here as a post. We’re hoping to publish more of the St. Andrew story in the future, so stay tuned.
Dear Cleaningfiredor Leaders,
Before this morning’s last Mass was celebrated at Saint Andrew on Portland Avenue, it was announced that copies of the October issue of the CATHOLIC COURIER were available for those of us who were by-passed this month.
Yes, I had not received a copy in the mail so I made a point of securing a copy of the diocesan newspaper.
Bishop Clark’s FORGING AHEAD TO A NEW TOMORROW is an excellent article.
Yet, something sticks in my throat. Am I experiencing diocesan hypocrisy? Did no one on Buffalo Road not know that Saint Andrew Catholic Church (once clustered with Saint Philip Neri and more recently incorporated with Annunciation to form LIGHT OF CHRIST CATHOLIC CHURCH) was “an ideal parish” with all four of the “necessary elements of vibrant parish life”?
As Chris Carter of ESPN is apt to say COME ON MAN.
Saint Andrew, the beacon of hope on Portland Avenue and much of NorthEast Rochester, consistently exemplified the “four pillars of excellence” written about by the Bishop in his ALONG THE WAY column in the October issue of the CATHOLIC COURIER.
I challenge anyone to deny that Saint Andrew for years consistently and faithfully promoted
* the evangelization and ongoing teaching of adults and children
* the centrality of our worship in our lives as Christians
* a sense of mission
* our fulfillment of that mission through service to others, especially the poor
Early in the first decade of the 21st century, the Saint Andrew pastor, Father Mike Mayer, encouraged and instructed every parish ministry to reflect and report how each ministry actively participated in the New Evangelization. Many of the same questions that Bishop Clark quotes in his article are the same questions we at Saint Andrew regularly asked, answered and strove to implement.
Look, I can’t impugn anyone’s motives about any actions taken or not taken. We have to assume good faith on the part of others. But how can I not assert that the Diocese struck the shepherd (Father Mike was told he could not come back to Saint Andrew) and scattered the sheep by accepting a plan that closed and sold Saint Andrew?
I go to sleep at night convinced that the real estate market value of Saint Andrew was the priority for the Diocese, not those four pillars of excellence of what the diocese claims to be an ideal parish. Saint Andrew was vibrant with all four necessary elements of vibrancy manifest in the parish’s life.
Something sticks in my throat. Am I experiencing hypocrisy?
I am your brother and we are family.
Brother of Penance
PS By no means does this email or any other I send indicate dissatisfaction with the new pastoral staff of Saint Frances Xavier Cabrini Parish. Those men exemplify love for Jesus Christ and the People of God entrusted to their pastoral care. In effect, they are trying to make the most of what they have been given. For weeks they go without a day off. May God provide each with some rest.
Zeal for Thy House Will Consume Me — Part XIV — LaBella is not so “bella”
October 16th, 2011, Promulgated by Diane HarrisAlthough this post is Part XIV of the Zeal Series, it was delayed in posting in order to collect additional information. There is still more to find, but it seems time to share what is available. As the headline says: “LaBella is not so bella.” The word ‘bella’ is supposed to mean beautiful. But that was apparently not the experience of the folks at St. Januarius in Naples, NY or in the dynamics of their Sanctuary Renovation project with LaBella as architects.
Check out: www.LaBellaPC.com which lists under “markets served” its “religious projects” in the following order: Bethlehem Lutheran Church, Church of Christ the King, Sacred Heart Cathedral, St. Anne Church and Parish Center, St. Catherines [sic] Church, St. Matthew Church, St. Titus Church, St. Louis Church. We can’t help but notice that St. Januarius in Naples didn’t make their list. Are they ashamed of that work? It seems plausible that they wouldn’t want to be too closely associated with such a result:
LaBella Renovations from OLOL Website
One can easily observe a certain sterility and Protestant scent to much of LaBella’s “Religious” work, but that isn’t the only disconcerting aspect of their work.
Obviously, the Diocese of Rochester is one of LaBella’s valued clients, so much so that there was no visibility to any fair bidding process for the work at St. Jan’s, and one has to wonder if there was any arms-length bidding at any other DoR sites? There also seemed to have been no accountability to parishioners for the work commissioned by DoR, no sincere attempt to meet with parishioners to determine their real needs, to hear their comments, to respond. It seemed to some to be just a blind execution of Fr. Robert Ring’s personal agenda, and at what a horrible cost!
I conducted a newsletter survey of St. Jan’s parishioners and am also aware of a similar and simple survey conducted, not by me, but by a group of St. Jan’s parishioners. All results confirmed that about 3/4 of the parishioners opposed the project. I wrote the following to LaBella’s President, and never received any reply:
PO Box 23973
Rochester, NY 14692
January 19, 2011
Robert A. Healy, AIA, President
LaBella Associates, PC
300 State Street
Rochester, NY 14614
Dear Mr. Healy,
Please permit me to introduce myself. I am the Editor of the Newsletter It Really Matters, which is written on behalf of many of the parishioners of three of the six parishes in Our Lady of the Lakes Catholic Community. While I would expect that you have received prior copies of our Newsletter through Father Robert Ring, pastor, regarding the long-standing opposition of approximately three-quarters of St. Januarius parishioners to most of the renovations your firm proposes for St. Januarius, I realize that may not be the case. Information flow to parishioners has been significantly restricted, perhaps to you too. Hence, in a spirit of openness and fair communication, I am writing to you.
On your website, you specifically mention as an attribute of your company: “Honesty and Integrity in all Transactions.” That is a noble commitment; however, regarding the St. Januarius Project, we believe that has not been the experience of the majority of the parishioners. And that may not be La Bella’s fault. For example, it may not have even come to your attention that Fr. Ring forbade parishioners from discussing the project at Care of the Community meetings to give input prior to decision making, or that an excellent survey was completed by a committee of parishioners (with external review) which identified serious deficiencies in and resistance to the project, all of which has been ignored. While you may not have been told of the numerous complaints or dissent, nevertheless it is obvious to many parishioners that no visible effort has been made to sincerely seek and respond to their input, or to creatively and compassionately resolve issues causing deep division in the parish.
To better assist your understanding of these matters, I enclose a copy of the most recent issue of It Really Matters. If you would like to see the survey results or speak with members of the committee seeking to protect their parish from demolition and unwanted renovation, I would be pleased to put you in touch with them. If you would like copies of prior Newsletters, please contact me. I simply felt that in a spirit of “honesty and integrity” I should be sure that you knew of the situation and had received this communication involving a project of your firm.
Very truly yours,
(signature)
Diane C. Harris, Editor of It Really Matters; member of Our Lady of the Lakes
LaBella’s rudeness in not replying to this letter, and in not acting as one would expect an architect to act (with sensitivity to the community in which they leave their work behind ) is perhaps nothing less than knowing on which side their bread is buttered. But what many may not know is that the unpopular turbine windmills in Prattsburg and Italy Valley and Cohocton (controversial to say the least in Naples, and with some parishioners having financially benefited and others having suffered from the negative impact on their environment) is but one other way in which LaBella has brought its bread to be buttered. And, more recently, LaBella acquired a hydrofracking consulting company in Pennsylvania. Does that have anything to do with the Courier article on hydrofracking? or to do with buttering more bread?
There is still no financial report on this project from Our Lady of the Lakes administration, nor have St. Jan’s folks (or other OLOL parishioners) yet received year-end June 30, 2011 financial reports for their parishes. It is hard to understand why parishioners continue to give anything, when they can’t ensure it is spent properly.
The Mystery of St. Jan’s Financials
As for all parishes in the Diocese of Rochester, and to align with priests’ starting and ending dates as pastors and in new assignments, the DoR fiscal year (FY) begins July 1 and ends on June 30. Thus, the FY 2011 began July 1, 2010 and ended June 30, 2011. In the summer of 2010 (at the beginning of FY 2011) Fr. Ring wrote to parishioners and summer visitors alike at St. Januarius, telling them that Wegmans were contributing $300,000 for the renovation of St. Jan’s sanctuary, and asking his addressees to donate $30,000 (unclear if in addition to or part of the supposed pledge by Wegmans) and saying that it was a memorial to Bob Wegman. Fr. Ring’s (and Fr. George Wiant’s) exact words on the letter they signed were:
“…The Wegman family, in memory of Robert Wegman, has generously offered to fund this, though also wanting parishioners involved, raising part of the money. The approximate cost of the renovation will be $300,000. We are expected to raise $30,000 from our parish. The Wegman family will provide the remaining funds. Such an opportunity is unlike [sic] to come our way again….” (Summer 2010)
Some months later, Danny Wegman denied he was giving $300,000, and said he was giving only $50,000 although he’d been asked for $300,000. He also denied that it was to have been a memorial to his father, Bob Wegman, and he denied that he required that parishioners had to give $30,000, saying he only wanted to be sure that parishioners were supportive (which we know from surveys that they were not.)
It is interesting that today the fundraising letter and pages of other project detail have disappeared from the OLOL website. Fr. Ring never set forth an explanation or apology for doing fund raising with untrue representations. All that remains on the OLOL website is before and after (see above) pictures of the Sanctuary and the following text: (We show OLOL’s words in blue, and our comments in red.) Note: LaBella, Fr. Ring, and Wegmans are not even mentioned. However, one can see in OLOL’s statements the efforts to defend what some consider the indefensible. One can also see the blatant error in both the text below, and the picture above.
“In 2011 the sanctuary area was renovated that:
- Provides a special area created solely for the Tabernacle (one positive — OLOL has stopped improperly calling it a chapel.) However, the squared-off back and the massiveness seem to tip the entire sanctuary off center. This OLOL comment ignores what so many see as a demotion of the Real Presence from the Center of the Sanctuary to a place near the exit door.
- Lowered the sanctuary height from four steps to two steps (this is a lie: the Sanctuary was previously one step up, prior to the renovation. Now it is two steps up. The altar – not the sanctuary – was lowered from 4 to 2 steps, ignoring the fears that it would be too low) to find a balance between being too high for the parishioners sitting in the front pews while still being high enough to be seen during Mass by parishioners sitting in the rear. Recent feedback indicates that all the fears of having the altar too low are true; people in the rear are having trouble seeing, just as we’d predicted! We have been told that at a recent, well-attended funeral, someone reported not being able to see the Tabernacle, or to see anyone at the ambo, and only the top of the celebrant’s head. )
- The existing altar was removed. The top from the existing altar was cut and refinished to be used as the new altar top. A new base was constructed that is more stable than the previous base. Other pieces of the existing altar were used in the new ambo and tabernacle area. To some, this seems a desecration of a sacred, consecrated object. Others have expressed a feeling of loss, and wonderment as to why they weren’t told until the deed was done.
- The main lighting was replaced with new features that brighten the church while keeping in mind energy conservation. Please note that if you look in the sanctuary lamp there are two old style lights that remain. These lights were in the previous church that was torn down in 1966, thus maintaining some continuity throughout the history of St. Januarius’. There have been a number of compliments about the new lighting being brighter and easier to read.
- To help make the church more accessible to the handicap, the doors on the west entrance were replaced with handicap accessible powered doors and a ramp was added to provide access to the sanctuary area. The ramp has been generally seen as unnecessary, taking up of too much space and its railings casting unpleasant shadows; however, in the accompanying “cutsey” photography, pains were taken to align the shadows of the railings with the railings themselves, so the shadow doesn’t show. But that is only for the benefit of anyone choosing to stand on a ladder in the middle of the aisle during Mass. By aligning the rail just over the altar, the shadows are also hidden, and by subtle positioning of the presider chair some of the shadows are masked, though some are still seen near the presider chair. The above OLOL (blue) text doesn’t mention the blockage of light by the rear wooden wall, and its overbearing look, or the weird shadows from the top of the wooden wall lurking in the background. That the floor space has been radically minimized and that the organist can’t even see the presider aren’t mentioned either.
- The project was originally estimated at $300,000. The renovation was split into two phases. Phase I is the work described above. Phase II is expected to include replacing the slide partition between the church and the hall and the construction of a new baptismal font. There is no date scheduled for Phase II. Now, the questions really are “How much money was raised? How much was spent? How much is left? Where is it? And why don’t the financial statements show these details?” It isn’t as if we have no financial statements, but available statements through May, 2011, raise more questions than answers. For example, on the May balance sheet, does the $55,229.30 in “Renovation Fund Liabilities” mean that much is still owed? To whom? Where are the funds to cover it? And what is the $43,551.02 liability to OLOL and does it have anything to do with pushing the liability to St. Jan’s without the funds?
Fr. Ring and certain members of his staff said in September/October 2010 that nearly $30,000 was raised from St.Jan’s parishioners. However, through December 2010 no such income showed up either in Revenues, or as a separate asset. At that time, St. Januarius had not yet been merged into OLOL, and if there really had been such funds raised for the St. Jan’s renovations, where were they posted? Were they in the OLOL account? Or in a Diocesan account? That would seem to be improper accounting, as there is an apparent liability on the December 2010 St. Jan’s balance sheet of $22,196 owed for renovations. If money had been given for this purpose, it shouldn’t be in a separate corporation’s savings, earning interest for that corporation and not deployed for the purposes for which it was given. Similarly, the question becomes “Where does the supposed $50,000 from Wegmans show up on the St. Jan’s balance sheet? Is this total of approximately $80,000 “someplace else?” Why? Where?
While we’d hoped to have some definitive financial reports to include and explain on this blog, including how much La Bella was paid for their work, all still seems to be a secret, as well as how much was collected, was there money left over or were there cost overruns, and how can so much be spent for such little architectural merit?
Life With LaBella:
Holy Week Jack-hammer
Happy Easter 2011
Welcome Summer Visitors
Jesus near the exit door
After posting this segment, I was searching through the DoR Directory and came across an advertisment by LaBella. To me it was kind of shocking, although not really surprising, to see what they consider a good ad for the Diocese: an empty church, 4 steps up to the Sanctuary (which is what they created their work around removing in Naples) and a Sanctuary area which can only be examined with a “Huh?” What IS it supposed to be? The vision of DoR for its churches? Well, after all, the Diocese does hire LaBella consistently, and even permits this ad to be in the Annual DoR directory. What else are we to think if not a shared vision? Click on the picture to see more detail.
LaBella Ad in 2011 DoR Directory
Is There a Place for Modern Art in Our Churches?
October 14th, 2011, Promulgated by Bernieby David Clayton, New Liturgical Movement
In a recent address Pope Benedict XVI praised the work of the 20th century artist Marc Chagall. He described him as a great artist whose work drew inspiration from the Bible, here.
At first sight this might seem surprising. In his book, The Spirit of the Liturgy, Benedict talks of the disconnect between the culture of faith and the wider culture which occurred after the Enlightenment. He cites three artistic traditions as authentically liturgical and all were developed prior to the Enlightenment, namely…
Lord, Save Us From Liturgists
October 14th, 2011, Promulgated by BernieBy Pat Archbold, National Catholic Register
There are certain phrases that conjure up images so frightful one shudders at the mere mention. Swarm of killer bees. School of piranha. National Meeting of Diocesan Liturgical Commissions. Brrrrrrr.
Going on right now members of Diocesan Liturgical Commissions from around the country are meeting in Portland Oregon. Now I am sure that some of the members of these liturgical commissions are very fine people. Call me jaded, but when all these good people get together. Bad things, man. Bad things…
Now Consider Skill, Sacredness, and Noble Beauty
October 12th, 2011, Promulgated by BernieIn my last post I offered a negative evaluation of the Lourdes triptych of “The Resurrection” based on the work’s unorthodox presentation of the Supper at Emmaus. Orthodoxy prevents the hijacking of the liturgy for heretical, social and political purposes and is, therefore the most important standard in measuring the suitability of a work for the liturgy. My suggestion was to stay away from anything the least bit innovative or trendy when it comes to content (that includes unorthodox interpretations suggested by the artist’s design). The Liturgy and everything associated with it must be unambiguously orthodox.
In this post I would like to offer a further evaluation of the triptych based on three other criteria that I use to judge a proposed or existing work of liturgical art. Like orthodoxy, the three criteria come from Sacrosanctum Concilium, the Constitution on the Sacred Liturgy of the Second Vatican Council.
We can examine the triptych by asking three questions that represent the three criteria.
First, to what extent is the work of high quality in terms of material and artistic skill?
Those who commented on the triptych in the first post of this series overwhelmingly saw the same problem with the artistic skill demonstrated in the work. Briefly, the panels, to them, look “amateurish.”
The triptych project required a skill in composing and rendering the human figure in a naturalistic style. Unfortunately, in this work, the artist’s skill does not rise to the occasion. We sense that he wants the figures to appear not just naturalistic but realistic, and his skill at pulling it off falls short which is distracting. The problem is noticeably evident in his rendering of the heads and faces, and hands. The poses seem unnatural, even comical.
1. The artist certainly possesses some skill he depicting the figure -notice the foreshortening in the hands- but has trouble with Mary's right and left forearm and elbow. Readers remarked negatively about the artist's skill at depicting teeth and expressions.
The artist who created the triptych is not known as a figurative painter but as a landscape painter. Figurative work is not part of his repertoire. Artists tend to be grouped into categories of subjects they specialize in. One of the most basic of categorical divisions is between figurative (works in which the human figure is the main subject) and non-figurative (works in which the human figure is not included or in which figures play a very minor role). This artist here is known for his non-figurative watercolor landscapes. That is the subject, medium and technique at which he excels. He was not a suitable choice for this project and as a result the figures in the panels appear awkward or amateurish.
It is interesting that one of our readers commented that he liked the landscape backgrounds. That is because landscapes are this artist’s forte, not figures.
2. The artist of the triptych is here shown working out of doors on one his many watercolor landscapes for which his is well known.
There are certainly skillful aspects to the triptych, among them: the harmony of colors and balance of tones and the suggestion of new life through the use of high value colors. If you can concentrate on just the color and distribution of tones across the three panels you can sense that he has skill at balancing tones and controlling color. He also is knowledgeable and skillful at coordinating the elements for the purpose of emphasis and movement.
3. The artist is skillful at organizing the elements to create emphasis. Notice the downward sweep of Christ's left arm joins with the upward sweep of the smoke. the movement then returns to Christ by way of the sail of the boat. In this way he unifies the figures and frames them, lending emphasis to the figures. Notice that the figures in the background lean in toward the center grouping further enhancing emphasis. There are however some awkward mergers between the foreground and background. Notice the awkward alignment of the mast of the boat with the left contour of the apostle's head. The water line, too, is awkwardly aligned with the bottom of the boat and the shoulders of three of the figures.
The artist is a well known successful artist and teacher in our region. Unfortunately he was asked to do something outside his area of expertise.
Second. To what extent does the work have the exclusive aim of turning men’s minds devoutly toward God?
A religious subject alone is not sufficient for qualifying a work of art as sacred. The work must express a redeemed, glorified, and transcendent world. Even the depiction of scriptural historical accounts must –in my opinion- be represented in the light of God’s plan for man and the world. Time in the liturgy is God’s time. Everything, including past events, must be depicted as glorified, transformed. The prayers, language, gestures, movements, art and music must all reflect the reality that we are attending the liturgy of heaven. We are joined by the angels and saints in a heavenly Jerusalem.
4. "The Conversion of St. Paul", Caravaggio (1600-1601), Cerasi Chapel, Santa Maria del Popola, Rome. The artist's use of light here suggests Divine Light -God's intervention into human history. The light pierces the darkness of this world. God is Light! The world is redeemed just as St. Paul was converted. The event now enters God's time.
Liturgical art is a specialty. Just being a professional artist is not good enough. The artist must be familiar with the history of liturgical art and must be familiar with and understand the scriptures, and commentaries on the scriptures. He must have more than a passing knowledge of applicable Church teachings, dogmas and doctrines and their history and explanations; same with knowledge of the saints. Further, he must be able to articulate how liturgical art through the history of the Church has presented a particular scriptural text, doctrine, or saint.
5. "The Annunciation", Fr. Marko Ivan Rupnik, Mosaic. Divine Light pierces human history here, also. But the artist -a professional liturgical artist- also includes other doctrinal symbols. Once again, we see an historical event transfigured.
Liturgical art commissions should be awarded to artists who have demonstrated success as liturgical artists. Unfortunately, many works originate with pastors or parish councils or committees that really have no knowledge of what good liturgical art should look like and so awards go to somebody’s relative or friend, or, in this case, a member of the parish who happens to be an artist. Sometimes the artist is a professional, but too often the person is just a “Sunday” painter. The artist here is a well known professional.
6. This is one of the beautiful watercolor landscapes by Dick Kane, the artist who painted the "Resurrection" triptych.
But, the artist in this instance has no liturgical art background as far as I know. He is not known as a liturgical artist. As a result, the triptych fails to do more than narrate a story although the artist’s use of high value color does suggest a peaceful and transcendent aspect to the scenes. Unfortunately, the colors in the triptych have to fight the lack of skill in the handling of the figures and the result is prettiness, or suggestive of a children’s book illustration.
Needless to say, a work might be religious but not necessarily liturgical. These triptych panels fall into the category of religious, not liturgical.
Third. To what extent does the triptych exhibit noble beauty? Has the artist used the elements of design effectively according to the principles of design to create a lofty feeling rather than a common or base one?
To get an answer we can refer once again to the comments our readers posted in reaction to my first post regarding the triptych. We see among the comments a consensus that suggests the panels seem better suited to classrooms for young students or perhaps a youth group, or to children’s religious books, coloring books, etc.
7. "The Assumption", Carracci (a rival of Carravaggio), 17th century. Everything comes together to form a work of noble beauty: pose, expressions, control of light and dark patterns, movement, balance...
Noble beauty is a difficult goal. It is liturgical artists who are best qualified to know traditional approaches for creating noble beauty. Professional, non-liturgical, artists are also qualified in this area but we need an artist who is both a professional and a liturgical artist.
8. "Supper at Emmaus" Icons are particularly expressive of a transfigured reality and possess noble beauty.
Unfortunately, this triptych just doesn’t measure up as a liturgical work of art. I suspect the fault is not with the artist but with the person(s) who oversaw the project from its inception. The artist was simply asked to do something out of his field and the patron didn’t have a clue as to what was required. This kind of thing happens all the time when it comes to commissioning a liturgical work -the patron (even if -and sometimes especially because- the patron is a committee) often doesn’t know what he (or it) is doing.
In my next post I would like to try to outline how I think such projects for churches should be organized and supervised to ensure a product that can properly predispose us to receive an abundance of graces from participation in the liturgy.
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Picture Sources
1. Photo by a parishioner at Our Lady of Lourdes Church, Brighton
2. http://ycac.org/ycac.php?page=24
3. Photo by parishioner
5. http://entertainment.webshots.com/photo/2622382870042192006ghLLya
6. http://ninaspaintings.blogspot.com/2009/05/dick-kane-workshop-5-16-09.html
8. http://www.iconsexplained.com/iec/iec_idb4c_conversation_with_vgrigorenko.htm
