Posted on 06/12/2003 6:57:13 AM PDT by NYer
By Carrie Tomko
The Catholic Bishops are expected to discuss a position paper on liturgical dance when they meet in Dallas this weekend, according to an article in the June 8, 2003 Stow (Ohio) Sentry, which unfortunately is not available online.
The position paper was written by Kathryn Mihelek, a former dance instructor at Kent State University, who runs Leaven Dance Company ( http://faculty-l.slis.kent.edu/~tfroehli/leaven/about.html ) and is a 41-year member of Holy Family Catholic Church in Stow, where she and her small company "act out choreographed movements to express prayers in church services such as...Masses," according to the article. Mihelek's paper has been passed on to the Liturgy Commission by Cleveland Bishop Anthony M. Pilla. Leaven Dance Co. is in residence at the Kent State University Newman Center.
In 1999 Mihelick, with the help of an Ohio Arts Council grant, scheduled an ecumenical concert of sacred dance in the sanctuary of Holy Family Church. The concert would include samplings from various cultures. As a result of objections received, four days before the concert, the diocese asked Holy Family to change the venue. However, because the lighting had been contracted and the dances choreographed for the sanctuary, Mihelick asked to keep the sanctuary location and was given an ok. Two days later, the diocese received a fax from the Vatican's Congregation for Divine Worship objecting to a performance in the sanctuary, and the event was moved to the Holy Family School auditorium.
In searching for the official position of the Vatican on sacred dance in Western culture, it became clear that the primary document touching on this subject is "Dance in the Liturgy" from the Congregation for the Sacraments and Divine Worship--a document called a "qualified and authoritative sketch" intended to be "an authoritative point of reference for every discussion on the matter." The first English translation of this document appeared in The Canon Law Digest, Vol. VIII, pp 78-82. There is controversy over the definition of terms in the document and over whether the document is authoritative. Clearly something more would be helpful. The document says: ( http://www.ewtn.com/library/CURIA/CDWDANCE.HTM )
Quote: Here [in western culture] dancing is tied with love, with diversion, with profaneness, with unbridling of the senses: such dancing, in general, is not pure.
For that reason it cannot be introduced into liturgical celebrations of any kind whatever: that would be to inject into the liturgy one of the most desacralized and desacralizing elements; and so it would be equivalent to creating an atmosphere of profaneness which would easily recall to those present and to the participants in the celebration worldly places and situations.
I trust that the Bishops will not abandon this sensible teaching when they discuss liturgical dance.
For those who have never seen this spectacle in person, there are pictures on the web of the Sisters of the Holy Cross performing liturgical dance in Canada, apparently while Mass is being celebrated. ( http://www.sistersofholycross.org/canada.htm )
At St. Joseph's Parish of the Polish National Catholic Church in Florida, liturgical dance was used at a candle lighting event. ( http://stjosephpncc.org/HTML/mj.htm )
The Sisters of St. Benedict performed a liturgical dance at evening prayer before the entrance ceremony. ( http://www.thedome.org/new/HomeDome/2002/April/ )
The St. Andrew's Benedictine Abbey sponsored a Sacred Arts Festival in collaboration with the Jubilee 2000 Committee of the Archdiocese of Los Angeles. Companies performing at this festival included Omega West Dance Company, a resident dance troupe at the Episcopal Cathedral of St. John the Divine in New York City, ( http://www.stjohndivine.org/arts/arts_title.html ) and the Abbey's own troupe, The Valyermo Dancers. ( http://www.sacredartsfestival.org/dance.htm )
According to their website, Carla de Sola founded Omega Dance Company in 1974 to "express the spiritual, social, and healing dimensions of dance. The company is dedicated to bringing dance into spiritual observances and in concert for all settings." That philosophy is similar to Leaven Dance Company's philosophy which states:
The company believes that dance has a powerful potential to be an agent for self-discovery, spiritual enrichment, positive change and growth, and personal and international peace. The ensemble dwells in the belief that creative authentic movement _expression reflects a universal language of communication; integrates body, mind and spirit; and promotes unity among diverse populations.
What does this person-centered philosophy have to do with formal prayer? The focus is on the person who dances, not on the God we worship. When David danced before the Ark of the Covenant, he was adoring God, not fostering personal or international peace or positive change and self-discovery.
A brief look at liturgical dance in the Protestant churches brought up the Church of God in Christ which has a dance ministry. ( http://www.westa.org/dance.htm ) So does the Prince of Peace Charismatic Episcopal Church. ( http://princeofpeacecec.org/index.html ) It's not quite clear what their dancers are doing with their red scarves in the picture.
The St. Anthony Performing Arts Guild ( http://www.stanthonydance.org/gld_sacred_dance.htm ) is not affiliated with a church. They charge $300 to perform at one service. I wonder how we would feel about a priest charging that much money to say Mass? If liturgical dance is not to be a performance, how can a fee be charged for the service?
Sacred dance is not affiliated exclusively with Christian religions. The book Sacred Woman, Sacred Dance: Awakening Spirituality... by Iris J. Stewart ( http://www.newvision-psychic.com/bookshelf/SacredWomanS.htm ) focuses on women's spirituality and creativity. The book has been reviewed favorably by a Buddhist at the website, and two other reviewers refer to belly dancing as a style of sacred dance. Many of the dancers in these various linked websites were shown using veils. Is that a tradition borrowed from belly dancing?
Stewart founded her own WomanDance troupe which "performs interpretive dances that explore women's spirituality." The New-Vision website which linked the reviews of the book ( http://www.newvision-psychic.com/bookshelf/womenspirit.html ) features a variety of the symbol called the "Eye of Thelema" on the website. That eye is a symbol of those who follow the spiritual teaching of occultist Aleister Crowley who adapted it from the Eye of Horus symbol.
A well-known New Age group offering Sacred Dance is the Findhorn Foundation. ( http://www.findhorn.org/events/workshops/dancefestival.html )
Most of these liturgical or sacred dance groups were formed in the last 35 years. But this artform was in the making much earlier. In 1912 Rosicrucian occultist Rudolf Steiner introduced what he called "Eurythmy" to the world.
The Anthroposophical Society in America, the Theosophical organization Steiner founded, describes Eurythmy this way: ( http://www.anthroposophy.org/arts.php )
Eurythmy translates the sounds, phrases, and rhythms of speech, or the dynamic elements of music into movement and gesture. The result has been described as "visible speech", or "visible song". It could be called the movement language of the soul.
Cynthia Hoven, St. Mary's University, presented a working paper on "Eurythmy as Visible Speech: A Somatic Approach to Language" ( http://www.trismegistos.com/IconicityInLanguage/Articles/Hoven.html ) in which she says:
Eurythmy is a movement art initiated by the Austrian scientist, scholar and philosopher, Dr. Rudolf Steiner, in 1912 as the art of Visible Speech and Visible Song. Originally conceived as a performance art, it bears resemblances to dance and to mime but is also clearly distinct from both. It also bears relationship to the ancient forms of sacred and cultic dance, yet it is wholly secular in its character. Eurythmy is also used in medical, pedagogical, and sociological fields.
Eurythmy has powerful effects on body, mind and spirit. It can be characterized as a modern form of Tai Chi or Yoga as easily as it can be called a dance form. Its medical applications are broad, and it belongs to the field of energetic healing. It calls for quieting and focusing the mind and appeals to people who are seeking a form of movement meditation. It can lead one to explore the nature of speech and language and to find a more vivid experience of what it means to be a human being, living in a world of speech. The last decades of the twentieth century saw the advent and popularization of an enormous number of new and old forms of so-called energy work. The art of Eurythmy, which has its roots in very ancient spiritual and cultural traditions and predates the newer energy techniques by several decades, remains often overlooked.
Consider for a moment the pictures of liturgical dancers in the above-linked websites. Many of them wore flowing clothing or used flowing veils which seem to be a part of the dance process. Most had their arms in the air.
Nineteen pictures of dancers performing Eurythmy are shown at the website for the Eurythmy - European Project, international year. ( http://www.antroposofi.org/rss699/euint/index.htm ) The resemblance between these pictures and the pictures of dancing nuns are striking.
Steiner's Waldorf education uses Eurythmy as this Waldorf homeschool website explains. ( http://www.waldorfhomeschoolers.com/dance.htm )
Quoting Rudolf Steiner from the website:
As men, our purpose is to imitate, to absorb the movement of the world into ourselves through our limbs. What do we do then? We dance. This is true dancing. Other dancing is only fragmentary dancing. All true dancing has arisen from imitating in the limbs the movement carried out by the planets. (sic) by other heavenly bodies or by the earth itself.
The ether body wants to make circular movements, however, and so the person dances. Dancing is usually a matter of someone not wanting to follow his physical body but his ether body. The desire to dance usually exists so that a person may forget his physical body and can feel himself to be a spirit that belongs to the cosmos.
Eurythmy in education is also covered at these school websites which have additional pictures:
Orana School ( http://www.oranaschool.com/articles/2001-may.html )
Rudolf Steiner Institute ( http://www.steinerinstitute.org/courses/3.4.2.htm )
School of Eurythmy ( http://eurythmy.org/abotschl.htm )
Spring Valley ( http://eurythmy.org/bssah.htm )
Association of Eurythmists ( http://www.anthroposophy.org.uk/main/eurythmy.htm )
Eurythmy West Midlands ( http://www.elmfield.com/links.htm ) (click second link on right for an enlarged picture)
Note the "Eye of Thelema" on the logo at the bottom of the website for West Midlands.
http://www.elmfield.com/links.htmFrequently asked questions about Eurythmy are covered at the Eurythmy.org website. ( http://www.eurythmy.org.uk/faq/eurythmy_faq.html )
Two of the websites use a form of Aleister Crowley's "Eye of Thelema." Was Steiner a member of Crowley's occult organization, the Ordo Templi Orientis? The topic is controversial. A respected researcher in the field, Peter R. Koenig says no, but indicates Steiner was not a stranger to occult movements. Both he and his wife were members of the Egyptian Rite of Freemasonry called Memphis-Mizraim. ( http://www.cyberlink.ch/~koenig/steiner.htm )
I have found no indication that Steiner engaged in any immorality. It seems unlikely, then, that he was a member of the Crowleyites. Yet his involvement with Egyptian Freemasonry and Rosicrucianism certainly puts him outside of the Catholic concept of the faith. The material which he taught he obtained through clairvoyance, a type of channeling. The striking resemblance between Eurythmy and the liturgical dance that is being performed in Catholic churches is hard to comprehend considering these roots.
One of the "hot buttons" in discussions of liturgy, sacred dance in Western culture does not have an historical precedent. Were dance to be incorporated into liturgy, it would amount to a foreign element, an innovation. As such it would convey certain meaning. What would that meaning be?
Since nearly always in pictures on the web the dancers are exclusively women, a flavor of goddess worship would be introduced by this practice. These performances also conjure up images of exotic dancers performing before eastern potentates. The sexual overtones which go with this image are inevitable for some if not for all those who witness the spectacle.
There is the question of the exclusion from a part of Mass of half of the population, namely men. With concern being expressed in some circles about the feminization of the faith, this would be an additional element contributing to an imbalance. Vatican II expressly required full and active participation of the laity. How does the male half of the laity fully participate in liturgical dance performed by women? Should a way be found to include male dancers, would the laity then observe and speculate about the orientation of the male dancers as the general public considers the orientation of male ballet dancers? Is this speculation what we want to introduce into our liturgy at this particular time of crisis in the Church?
Even if that problem could be overcome, there is still the issue of most of the congregation sitting in the pews and observing a performance which can hardly be denied considering that some sacred dance troupes charge for their services. Once the liturgical dance is accepted, the idea of performance at liturgy will become an element of ritual which will cause us to see the priest in a different light. He will become not "In Personna Christi" but rather the priest "performing" as the celebrant at Mass. He will also be evaluated by performance criteria just as the dancers will be evaluated.
This is in sharp contrast to the spontaneous exuberant dance of joy performed by David before the Ark of the Covenent--a dance that was unrehearsed, brought him no monetary recompence, and required no contracted lighting or choreography.
There is also the question of Psalm 150 which recommends exuberance in celebration with timbrel and dance, strings and pipe, cymbals. These were the instruments of the temple service according to the footnote to this Psalm in my New American Bible . In other words, once again it is a cultural phenomenon which cannot be applied to Western culture. Additionally, there is the matter of the Crucifixion. Our Mass, as the Holy Father reiterated so strongly in his recent Encyclical on the Eucharist in its Relationship to the Church, re-presents to us the sacrifice of Calvary. Does one dance with cymbals, timbrel, strings and pipe around a death bed? Such cavorting would hardly be appropriate. Temple sacrifice involved the death of animals. Catholic Mass involves the sacrifice of the Son of God. The Catechism of Trent instructs us to assist at the Holy Sacrifice of the Mass with "heartfelt piety and devotion." (p. 405) Dancing, as it is perceived in our culture, would hardly meet this requirement.
With so many obstacles to overcome, with so many irresponsible disruptions in the Church at present, a change that would allow dance in the liturgy would be imprudent at best.
Good thing that wasn't spoken ex cathedra, OOps!
Posted over my office entrance ...
Dies Irae
Dies Illa
Solvet Saecula
In Favilla...
The Dies Irae is a good suggestion; and you can read the latin and English of and listen to Verdi's musichere. Also to be considered is the Libera Me by Verdi, also found here, which fewer people remember.
Libera me, Domine, de morte aeterna,
in die illa tremenda,
quando coeli movendi sunt et terra.
Dum venerit judicare saeculum per ignem.
Tremens factus sum ego, et timeo,
dum discussio venerit atque ventura ira.
Dies illa, dies irae, calamitatis et misariae,
dies magna et amara valde.
Requiem aeternam dona eis, Domine
et lux perpetua luceat eis.
(Translation)
Deliver me, o Lord from everlasting death
on that dreadful day,
when the heavens and the earth shall be moved.
When thou shalt come to judge the world by fire.
I quake with fear and I tremble,
awaiting the day of account and the wrath to come.
That day, the day of anger, of calamity, of misery,
that great day and most bitter.
Eternal rest grant them, o lord,
and let perpetual light shine upon them.
All these are well and good. But I would suggest first off would be the obscure Apparebit Repentina Dies (translation follows the Latin below)
Apparebit repentina dies magna Domini,
fur obscura velut nocte improvisos occupans.
Brevis totus tum parebit prisci luxus saeculi,
totum simul cum clarebit praeterisse saeculum.
Clangor tubae per quaternas terrae plagas concinens,
vivos una mortuosque Christo ciet obviam.
De caelesti judex arce, majestate fulgidus,
claris angelorum choris comitatus aderit.
Erubescet orbis lunae, sol et obscurabitur,
stellae cadent pallescentes, mundi tremet ambitus.
Flamma ignis anteibit justi vultum judicis,
caelos, terras, fluctus maris et profundi devorans.
Gloriosus rex sedebit in sublimi solio;
angelorum tremebunda circumstabunt agmina.
Hujus omnes ad electi colligentur dexteram,
pravi pavent a sinistris hoedi velut fetidi.
'Ite' dicet rex a dextris 'regnum caeli sumite,
pater vobis quod paravit ante omne saeculum;
Karitate qui fraterna me juvistis pauperem,
karitatis nunc mercedem reportate divites.'
Laeti dicent 'Quando, Christe, pauperem te vidimus?
te, rex magne, vel egentem miserati fuimus?'
Magnus illis dicet judex 'Cum juvistis pauperes,
panem, domum, vestem dantes, me juvistis humilem.'
Nec tardabit a sinistris loqui justus arbiter
'In Gehennae maledicti flammas hinc discedite;
'Obsecrantem me audire despexistis mendicum,
nudo vestem non dedistis, neglexistis languidum.'
Peccatores dicent 'Christe, quando te vel pauperem,
te, rex magne, vel infirmum contemnentes sprevimus?'
Quibus contra judex altus 'Mendicanti quamdiu
opem ferre neglexistis me sprevistis improbi.'
Retro ruent tunc injusti ignes in perpetuos,
vermis quorum non moritur, ignis nec restringuitur,
Satan atro cum ministris quo tenetur carcere,
fletus ubi mugitusque, strident omnes dentibus.
Tunc fideles ad caelestem sustollentur patriam,
choros inter angelorum regni petent gaudia.
Urbis summae Jerusalem introibunt gloriam,
vera lucis atque pacis in qua fulget visio.
Xristum regem jam paterna claritate splendidum
ubi celsa beatorum contemplantur agmina.
Ydri fraudes ergo cave, infirmantes subleva,
aurum temne, fuge luxus, si vis astra petere.
Zona clara castitatis lumbos nunc praecingere,
in occursum magni regis fer ardentes lampades.
- Anon. 5th-7th century
(Translation)
The great day of the Lord will suddenly appear
like a thief in the dark of night befalling the unwary.
All the brief splendor of the ancient world then shall appear
just as it becomes clear and all the world will vanish.
The din of the trumpet sounding through the four quarters of the earth
summons the living and the dead together to meet with Christ.
From His heavenly citadel the Judge, resplendent with majesty,
will come along with shining choirs of angels.
The orb of the moon will redden, the sun will go dark,
stars will dim and fall, the course of the earth will tremble.
Flame of fire will go before the Will of the Just Judge,
devouring the heavens and earth, the flows of the sea and of the depths.
The glorious King on high will sit on the throne
surrounded by quaking hosts of angels.
All the chosen shall gather to His right;
the wicked will tremble at His left like stinking goats.
"Go," the King will say to the right, "take up the Kingdom of Heaven
which the Father has prepared for you before all time.
Ye who helped me with brotherly love when I was poor
now, wealthy, take back your reward of love."
Happy, they will say, "When, O Christ, did we view you as pauper
or, O Great King, did we pity Thee when needy?"
The Great Judge will say to them, "When ye did help the poor
and gave food, clothing and shelter ye helped me when I was low."
Nor shall the Just Referee delay, He will say to the left,
"Depart ye accursed into the flames of Hell,
"Ye did despise hearing me as a beggar beseeching,
ye clothed me not when naked, and neglected me when weak."
The sinners shall say, "O Christ, when did we Thee as pauper,
O Great King, or when sick contemptuously despise thee?"
The High Judge will reply, "As long as ye to the beggar
help denied, did ye wicked despise me."
Then the unjust are swept back into eternal fires
with immortal worms and limitless fires
Where Satan with his ministers is held in the dark prison
where everybody weeps, groans and gnashes their teeth.
Then the faithful are taken away to the Heavenly Fatherland
among choirs of angels they seek the joys of the Kingdom.
They will enter into the glory of the highest city of Jerusalem
in which shines a true vision of light and peace.
Where Christ the splendid King in fatherly glory
is contemplated by the exalted hosts of the blessed.
Therefore beware the cunning of Ydros,* support the sick,
reject gold, flee debauchery if you want to seek the stars.
Gird your loins with the pure girdle of chastity
Bring burning torches to the meeting with the Great King.
*Ydros: "a watersnake, and hence, the Devil."
- Translated by Bernard S. Greenberg
And then the doulful Parce Domine with the music here needs to be in this service as well:
Parce, Dómine, parce pópulotuo:
ne in aetérnum irascáris nobis.
1 Flectámus íram víndicem,
Plorémus ante Júdicem;
Clamémus óre súpplici,
Dicámus ómnes cérnui:
2 Nóstris mális offéndimus
Túam Déus cleméntiam
Effúnde nóbis désuper
Remíssor indulgéntiam.
Parce, Dómine, parce pópulotuo:
ne in aetérnum irascáris nobis.
3 Dans témpus acceptábile,
Da lacrimárum rívulis
Laváre córdis víctimam,
Quam laéta adúrat cáritas.
4 Audi, benígne Cónditor,
Nóstras préces cum flétibus
In hoc sácro jejúnio,
Fúsas quadragenário.
Parce, Dómine, parce pópulotuo:
ne in aetérnum irascáris nobis.
After those four, its hard to believe there'd be much time left for more.
Perhaps this is all for the best, because had they turned their attentions to it, they would have come up with something bland, awkward, and unsingable. Something like this, perhaps:
DIES IRAE: THE ICEL VERSION
What a bad day! What a sad day!
The prophets said it'd be a bad day!
Heaven and earth are burned away!
The people's hearts are full of fear
When God from heaven comes to us near
To make his final answer clear!
The trumpet makes a lovely sound
Through the tombs it travels round
Before God's throne we all are bound.
Death gets hit, and nature shakes
All of nature soon awakes
A quick response to God it makes.
From His book of perfect pages
Where all was written from all ages
We will be paid our hard-earned wages.
When the Lord sits on his throne
All our errors will be known
Nothing will be left alone.
What will a weak person like me say?
Who will help me out today?
When good people are not OK?
Yahweh, Lord, Who has all power;
Who saved us in the darkest hour;
Help us out in our last hour!
Think, Good Lord, of our salvation
From which came your incarnation
Lead us not to condemnation.
You looked for me when you were tired
On the cross, where you expired
Will your goodness be inspired?
Good Lord, for our sin and failing
Forgive us now, for we are ailing
Before we're punished and left wailing.
I am responsible; I am not lying;
Mistakes were made, I am not denying;
Do not make me start moaning and crying.
You saved the weak woman from her fall;
You forgave the good thief's errors all;
You give me hope above it all.
It doesn't help to pray and sigh;
With God's grace I will comply
So in the fire I won't die.
Put me with your favourite sheep
Don't put me with the goats to sleep
Your right hand my soul will keep.
When the unfair are tripped up
As the flames are burning up
Call in the saints to keep me up.
Here I stand with contrite heart
See me play a sorry part
Help me as I fall apart.
O sad day of grief and crying
From the dust of earth are flying
People for their time of trying
God, have mercy, without denying.
Blessed Lord, Your mercy keep
Give them all eternal sleep.
Amen.
*Sigh ....* Why bother to post threads when no one bothers to read them.
Deborah, I owe you an explanation since you are not on my bump list. The others went through this experience with me first hand in January. YES, it is banned! However ... (and you know darn well that with the modernists, interpretation of the GIRM has lead to MANY abuses), where the bishops issued a Notitiae banning liturgical dance in the US, the also said they would "commend it for further study". Now, when I unsuccessfully confronted my pastor to block his attempt to introduce liturgical dance to our parish, my next resort was the diocesan Office for Liturgy and Worship. In her response to me, she noted the above-mentioned clause. HOWEVER, she neglected to include the rest of their statement which defined under what conditions the study was to be conducted.
It should come as NO SURPRISE to you that many dioceses across the US have "tested" out liturgical dance. One of the parishes in my diocese earned a full page spread in the diocesan newspaper, on how liturgical dance brought the youth back to mass! They are so excited about it that they now want to make videos to be distributed across the US!! Liturgical dance is illicit!
It is these small codicils, and 'overlooked' instructions that are now bringing this topic to the forum of discussion! Many parishes have implemented liturgical dance and want it to continue! I was able to block it in my parish by citing USCCB and Vatican documentation, and quoting Canon Law which stipulates that ALL catholics are entitled to a valid liturgy. They tried to work around my arguments by citing some arcane VCII document on "multiculturism". Multiculturism? Here in Latham, NY? I think not!
I DO support liturgical dance (which, by Vatican rulings, is NEVER allowed within the liturgy of the Mass) in those countries where it has been part of their worship service for 100's, even 1000's of years. We witnessed it in Mexico City, at the canonization of St. Juan Diego. It was beautifully and tastefully performed as part of the procession into the church. It was part of Juan Diego's heritage ... and, in that context, makes perfect sense!! What the "modernists" want to do is apply that permission to western culture where 'dance' has a very different connotation. That is why and how the directives from the USCCB were originally written in 1975. That was nearly 30 years ago. There are those, literally chomping at the bit, dancers and costumes already in place ready and waiting for the green light to proceed. Over my dead body!
Notice how this article begins:
The Catholic Bishops are expected to discuss a position paper on liturgical dance when they meet in Dallas this weekend, according to an article in the June 8, 2003 Stow (Ohio) Sentry, which unfortunately is not available online.
Were it not for the author of this story, Carrie Tomko, and TCRNews which published it, WE WOULD NEVER KNOW ABOUT THIS! (apologies for screaming .... I am so incensed!). AND, which bishop is bringing this to the table? Cleveland Bishop Anthony M. Pilla, responsible for some of the most outrageous abuses in the catholic church in the US! And we thought Mahony was bad.
And, Deborah, this is how it is done! This is how illicit acts are sanctioned. We must address it now!
Bottom line .... who amongst you is willing to allow dancers into your parish church to draw attention away from The Holy Sacrifice of the Mass? Hmmmmm? Why wait for the bishops to sanction this? SHOUT with all your might now!! There is no other person invited to speak on our behalf so we must do it ourselves. Mark my words, if this is approved, you will see the total deterioration of the catholic church in the western world. We, who have remained faithful to the Magisterium, will have little recourse insofar as where we celebrate mass.
My apologies to ALL of you for this tirade. As you can see, this is indeed my hot button. My hands are shaking! I can't imagine, for the life of me, how any bishop could sanction such a practice in front of Our Lord, present in the Tabernacle.
Sorry for not including ... see my post #91
Thank you, Steve, for your understanding. When I read the story this morning, a black veil descended over me. I fought so hard and valiantly to prevent this in my own parish. My pastor called me to task on writing to the diocesan office. There was NO WAY I could sit back and idly ignore what was happening around me.
It is bad enough that our (liberal) bishop has 'postponed' confirmation to grade 11, when most teens have entered one of the most turbulent phases of their lives - self identity. Personally, I tend to believe that he intentionally chose that stage of life.
11th grade is considered THE most difficult year of high school here in NY. These kids are required to pass not only their classes but a lengthy series of state mandated regents exams, some of which encompass two days. 11th grade is when they reach 16, the age in NYS that qualifies them to apply for a learner's permit to drive. The rush is on ... who will be the first to obtain a driver's license and with it, a 'license' to freedom. 11th grade is the period when many of these teens tackle their first jobs. It is the year for so many firsts ... high school ring, graduation pictures for next year's yearbook, driving to school, school electives, sports, extra curricula activities. Those who do attend religious instruction are burned out and tired by the time they show up. They have studied religion since grade K!
Last year was the "year of shock" for so many catholics as they discovered that priests had abused minors. And who did they abuse? Teens! The young and the culpable! To be given the responsibility of forming these youths and preparing them for Confirmation is a matter that I take seriously. To discover that, in my own parish, the Director for Religious Education AND the pastor, both agree that THESE are the youth to whom they will introduce an 'illicit' act, is shocking beyond words! Those who have come to Rel. Ed. do so out of total respect and trust. They TRUST that the DRE and the pastor are leading them along the RIGHT path! Who am I to sit there and feign ignorance? My conscience simply would NOT allow this!
How do I calm myself down? I am so upset! Thank you for the amusing posts to this thread. This is one time when the humor did not hit me.
Steve, YOU cannot imagine the significance of this to the catholics in this forum. You can't, because you don't yet understand the Real Presence. If you can, for a minute, imagine Christ on the cross, having been scourged, having been crowned with thorns, having been required to carry his cross through the streets .... an innocent lamb. When Pilate offered to release a prisoner, who did the crowds call for? Barabas! Jesus preached nothing but the truth and was rejected for it.
This is the Christ we, as catholics, venerate! He suffered and died for OUR sins. The General Instructions of the Roman Missal MANDATE that at every mass, there is to be a cross with a corpus, on or near the altar, visible to ALL the congregants. (I am still battling this with my pastor but that is another story). Why? Who is this Man?
The Real Presence of Christ in the Eucharist is our MOST cherished gift from Christ! Everything else pales in comparison. How can we sit back and disregard HIS presence, by allowing abusers to sanction some new novelty. The bishops wisely spoke, 30 years ago when they wrote:
"Here dancing is tied with love, with diversion, with profaneness, with unbridling of the senses: such dancing, in general, is not pure.
For that reason it cannot be introduced into liturgical celebrations of any kind whatever: that would be to inject into the liturgy one of the most desacralized and desacralizing elements; and so it would be equivalent to creating an atmosphere of profaneness which would easily recall to those present and to the participants in the celebration worldly places and situations. "
Could you, were you alive then, dance below the cross bearing the Savior of the World, the Son of God? Could you?
See the following post #95
Thank you!, Loyalist, for posting this!! My heart is heavy, the tears run strong! How can they (the bishops) have forgotten? Oh, what has become of us?
LOL! I often wonder how Dante would configure his 'Inferno" with today's leaders. God help us!
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