Tag Archives: worship

Great is the wrath of the Lord that is kindled against us…

…because our fathers have not obeyed the words of this book, to do according to all that is written concerning us. (2 Kings 22:13)

RedNoseDay

This year I have been reading through the Bible and the Catechism of the Catholic Church. The plan has me reading from three separate passages in the Old Testament, one passage from the New Testament, and a section from the Catechism. I started on January 1st and have not missed a day, yet. If I stick with it, God willing, I will finish December 31st.

Reading recently through the books of 1 and 2 Kings I am once again struck at the repeated faithlessness of the Israelites. Again and again they turn away from God. Again and again the kings go after other gods, play the harlot, refuse to tear down the “high places,” and even offer their own children as sacrifices to demons. I cannot and should not claim I am any better than they. We have been blessed with the hindsight provided by Holy Scriptures. But it is, nonetheless, remarkable how often God’s chosen people turned to other gods. What a remarkable lesson for us.

However, in 2 Kings 22 we read of the story of King Josiah, a 7th century BC king of Judah. He began reigning when he was only eight years old. When Josiah was eighteen, the high priest Hilkiah found the Book of the Law, which had apparently been set aside and forgotten in some temple storeroom many generations earlier. This, of course, was the law given by God to Moses and handed on to the people of Israel to instruct them in right worship and right living before God. Hilkiah then gave it to Shaphan, the king’s secretary, and Shaphan brought it to the king himself and read it to him. King Josiah’s reaction was faithful and powerful:

And when the king heard the words of the book of the law, he rent his clothes. And the king commanded Hilki′ah the priest, and Ahi′kam the son of Shaphan, and Achbor the son of Micai′ah, and Shaphan the secretary, and Asai′ah the king’s servant, saying, “Go, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that has been found; for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.”

Think about those last words: “…for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.” After this King Josiah set about rectifying the situation, reestablishing right worship, and turning the nation back to God. It’s quite a story.

Can we learn from King Josiah?

Some argue that we shouldn’t live in the past. Of course we can’t, technically, but we can go back into that dusty storeroom and find the riches that were set aside and have been gathering dust and bring them out into the light. God may be a God of surprises, but He is also a God of Tradition, of immutable Truth, and He demands faithfulness. What He has established does not shift like sand, is not not tossed about like a rudderless boat on the waves. Only the double-minded man is unstable in all his ways.

Consider the Church today. Consider the profound and undeniable destruction the Church has experienced. Today we are swamped with stories of systemic sexual abuses and the disgusting clericalism that was marshaled to protect abusers. Today we have a pope who feels he can do and say what he wants irregardless of scripture or tradition. But for decades now, under several popes, the Church has suffered greatly. The sexual abuses, as we know, go back decades and is symptomatic of a terrible spirit of darkness that descended upon the Church over the past 50 years and cleared out the pews, the seminaries, the monasteries, the abbeys, the cloisters, and driven many Catholics to abandon their faith. And it’s not just the episcopate who’s to blame. The “faithful” are culpable too. Though difficult, at any time they could have fought back, but most just ran away. They gave up their faith in Christ and blamed it on other human beings. This is a spirit of darkness.

But it’s the leadership that owns the blame the most. It is they who mostly deserve the millstones. It is the Church’s leadership that eagerly began to play the harlot, bowing down to the spirit of the age, tearing up the traditions, and dismissing the longings of the faithful as old fashioned and out of touch. Many faithful Catholics have even been mocked by members of the Church hierarchy because of their faithfulness.

Is it not reasonable, then, to think the changes in worship brought about by Vatican II and the Novus Ordo Missae have fomented much of the destruction and evils we witness today? Has not the “spirit of the council” gone hand in hand with the withering of the Church? Certainly we can argue about a chicken and egg situation, and we can debate causation and correlation, but is there not an undeniable relationship?

Those who laugh and say a change in worship has no connection to either the troubles in the Church or to their solution are woefully ignorant of Holy Scripture and the God who calls them to repentance and proper worship. Just consider the history of the Israelites and King Josiah.

Worship, faith, blessing, salvation, and all that makes up the Christian life are intimately intertwined. Early on in the story of the world God established that right worship was fundamental to human nature, human flourishing, and the relationship between God and human beings. Remember God’s reaction to the offerings of Cain and Abel. One offering was right and one was wrong, and that was important. God has not changed. Neither has human nature. Christ solved the inadequacies of Old Testament worship by fulfilling the law, but giving us His body and blood, by giving us the Eucharist. However, He did not come to do away with worship, because worship is a gift from God. The rules around worship are only a burden to those who do not love God.

But weak men change how they worship God, rejecting what God has given and replacing it with what they themselves deem appropriate, because they do not have faith and their hearts have turned from God. They fear man and not God. Many have argued this is what happened with Vatican II. Many today are arguing that the series of sex abuse revelations (and there will be many more to come) and the abject clericalism of the Church hierarchy have their connections all the way back to the council and its supposed “spirit.” They say we are seeing the “smoke of Satan” spoken of by Pope Paul VI continuing to damage the Church. They say that the Devil has been attacking the Church intensely for many years and many shepherds have gone gleefully over to the dark side.

I agree. It’s all of a piece.

laughing cardinals

“…for great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us.”

Pray every day for the Church.

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Considering a Catholic Counter-Revolution

There is a lot of talk about the post-Vatican II Church. Some praise the openness and engagement with the world, saying the Church is no longer stuffy, no longer turned in on itself, no longer disengaged. Others decry the staggering decline in numbers of priests, religious, and faithful as signs that the council, and especially the post-council era, was a terrible turn. In that latter camp one will find many different opinions. Some say the council was entirely the work of the Devil, and that we actually have no pope, and have not had one for some time. Others accept the existence of the pope, but stand in clear opposition to much of what he does and says, and they decry the modernist church, pointing to the council as the key event in the Church’s profound decline. Others are not so strident, they stand with the pope, but they struggle with the council and its modernist tendencies, and they call for a return to authentic reverence at Mass, and think returning to the great traditions of the Church is a good idea, including the traditional Latin Mass of the pre-conciliar  Church, but do not think the Church must “go back” to the past in a complete sense.

As I continue to work through these ideas I find myself somewhat in that last camp (and perhaps a bit in the second camp). Pope Francis is my pope. I have written about my struggles with some of what he has said and done, but I still stand with him. He is my pope and I pray for him every day. However, I think it would be wonderful if the great traditions of the Church experienced a world-wide renaissance. And I pray every day that the beautiful and rich traditions of the Church would once again be the norm throughout the world. In a sense, I see the need for a kind of Catholic counter-revolution against the modernist forces that have harmed and are still harming the Church and the world today. What that could or should look like I do not know. But I find these two lectures below to offer some perspective and possible ideas — especially in light of the terrible revelations we are experiencing today. Needless to say, these lectures come from a very “conservative” place, a place I mostly find appealing (however I don’t consider myself either conservative or liberal) but some might find the lectures leaning too far in that direction and the examples used too extreme. I will leave that up to you to decide.

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The Mass is about Worship

I love this video. Fr. Mike Schmitz does such a great job of cutting through a tendency so many of us have. That is, he takes to task the idea that the Mass is about us and what each of us can “get out of it.” Rather, he says, the Mass is about worship, and that worship requires sacrifice. Watch the video to get a better understanding of what I am poorly representing.

I am convinced that if more Catholics focused on worship at Mass, many of the disputes about what form is best, or what music is best, or should we hold hands or not, etc, etc, would just go away.

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Was the promulgation of the Novus Ordo Mass Pope Paul VI’s Bay of Pigs?

“How could I have been so stupid.” – President John F. Kennedy

 

I’m going to go off half cocked here, but oh well…

bay of pigs

Captured Bay of Pigs invasion forces walking towards their fate.

After the failed Bay of Pigs invasion in 1961, with all its subsequent political fallout and public humiliation, various reports were issued as to why such a fiasco happened. One common view is that the Kennedy administration and CIA succumbed to the psychological condition known as “group think.” This idea of an influential and highly informed group of individuals moving forward on a known-to-be doomed plan, with no one seriously raising concerns to the commander-in-chief, and giving the go-ahead which resulted in lives lost, reputations forever sullied, and a country’s population reeling from humiliation on the world stage, made me wonder if there is a similarity to the post-Vatican II decisions regarding the Novus Ordo Mass.

I realize this sounds extremely harsh, especially to those who don’t have a problem with the new Mass. However, with the level of anger and vehemence raised by not a few towards Pope Paul VI and the Novus Ordo, and the claims by rather smart people that it has only caused catastrophic damage to the Church, I think it’s a fair question to ask.

So, did good intentions (however understood) snowball into far greater changes than most ever imagined? Did J.F.K. feel that he had inherited a plan that he had to execute? Did Pope Paul VI feel the same way when he “inherited” the Second Vatican Council and its “inevitable” outcomes, in particular the new Mass? Did few raise concerns because they assumed everyone else was on board and they didn’t want to be the only one making a fuss? Was the feeling that the trajectory was already set and  could no longer be changed? Was it group think?

I would not even consider such a comparison if there had not been the profoundly negative impacts in terms of Catholics leaving the Church, vocations going unheard and unheeded, monasteries closing, church building being razed, loss of beauty and reverence in the Mass, and numerous other ramifications since the council, and especially since the promulgation of the new Mass. I do recognize this is more a correlative argument and not so much a causal one. But just as J.F.K. inherited the CIA plan and trusted his advisors, I have been wondering if a similar comparison can be made regarding Pope Paul VI. Did he inherit a plan, or perhaps a movement, that surged forward with a kind on inevitability? Was he “carried along?” Did Pope Paul VI go along as though he was unable to put the brakes on? Was he merely weak or perhaps unskilled at leadership?

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No longer needed. Traditional church furnishings.

One might think this was the case. Consider some of the things Pope Paul VI said at his General Audience, November 26, 1969, only a couple of days before the Novus Ordo Mass was promulgated.

He speaks of innovation: “We ask you to turn your minds once more to the liturgical innovation of the new rite of the Mass.” We know there has traditionally been great reticence in the Church towards innovation in such matters.

He indicated that the changes affect the Church’s traditions: “A new rite of the Mass: a change in a venerable tradition that has gone on for centuries. This is something that affects our hereditary religious patrimony, which seemed to enjoy the privilege of being untouchable and settled.” He almost seems worried at the change, and even feels the need to call out that the Mass is actually unchangeable.

He points out tradition is valuable, and maybe now we will understand its value: “It is at such a moment as this that we get a better understanding of the value of historical tradition and the communion of the saints.” He seems to call out the need to retain what is valuable rather than move away from it.

He says some will be annoyed: “We shall become aware, perhaps with some feeling of annoyance, that the ceremonies at the altar are no longer being carried out with the same words and gestures to which we were accustomed—perhaps so much accustomed that we no longer took any notice of them.” Here it almost seems like he is offering a kind of apology. He also seems to say that now we will take notice of what we have accustomed to, which assumes that we then will not be losing those things, just appreciating them more, which assumes that they shouldn’t go away.

And he says many other things about the Novus Ordo being novel, inconvenient, and affecting in particular the pious and the faithful. He also says these changes will help wake us up in a sense, that it will “draw them out of their customary personal devotions or their usual torpor.” Which begs the question, once drawn out of one’s torpor do we go back with fresh eyes and eager hearts to our heritage? It also seems he is saying the purpose is to help us re-appreciate the traditional Latin Mass–as though we need to take a rough detour to help us love the smooth highway once again. Food for thought, especially if we take the long view.

One can almost get the sense that Pope Paul VI was trying to put a good face on something that he felt was not great at best, and maybe a big mistake at worst. Certainly there is a hint of trepidation. But…

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Catholic church in Germany being demolished because of too few parishioners to keep it open.

I have come to the conclusion that Pope Paul VI was the movement, that these words from his general audience are, in fact, representative of his genuine excitement for the coming changes. Perhaps he regretted how some of it played out, but I doubt he ever really wavered in his decisions.

I want to be careful with this comparison. I have no intention to draw too close a comparison. Still, it is widely known that Martin Luther, the rebellious monk who became a catalyst and firebrand for the Protestant Reformation, and one who sought great changes for the sake of getting back to something more pure, later regretted much of what was done in the name of his disputation. Though Luther did not regret his doctrinal positions, he regretted how politically explosive it all became, and how quickly fellow Christians embraced divisive and polarizing positions to the point of a continuing and pervasive disunity within the Body of Christ. Of course, without political backing his “project” would likely have died or been relegated to a kind of heterodox strand within the history of the Church as so many other breakaway Protestant groups were. This has been basically true for all the “strands” of the Reformation. Still, Luther was absolutely convinced of his path and what he felt was his clear calling. It also seems clear such is the case regarding Pope Paul VI.

How then should we think of Pope Paul VI? I believe the answer to the question at the beginning of this post is no. The promulgation of the Novus Ordo Mass was not Pope Paul VI’s Bay of Pigs. It was what he wanted, and he knew it would create a lot of turmoil. But, in a sense, it also was.

First, this quote from Giovanni Battista Montini, then Bishop of Milan and future Pope Paul VI, conveys his thinking in 1958, years before the council, about the need to radically change the Mass:

The Latin is not the only obstacle [to modern man’s participation]. The difficulty arises principally from the way in which the liturgy expresses the prayer of the Church and the divine mysteries. The variety of its forms, the dramatic progression of its rites, the hieratic style of its language, the continual use of sign and symbol, the theological depth of the words and the mysteries fulfilled—all seem to conspire to impede the understanding of the liturgy, especially for the modern man, accustomed to reducing everything to an extreme intelligibility…. [The faithful] will find themselves excluded from its inner spiritual precincts, whereas the progress of culture has accustomed them to understanding and knowing all about everything in their environment and field of interest. We must transform the difficulty posed by the liturgical rite into a help for the penetration of the hidden meaning contained in Catholic worship.¹

This shows that the “spirit of Vatican II” was strong in this bishop long before the council, not only regarding what we read in the texts from the council, but also regarding the radical changes that later occurred.

Perhaps most telling is the last line that speaks to the modernist desire to deny the actual reality of the mystery of faith. Mystery is presented as a problem to be solved, as though it can be. The faithful should now have worship of God be entirely understandable, that they would finally know the hidden meaning — as though the meaning was hidden in and by the old rite (because of the rite itself) rather than because of the very nature of God and of faith. Pope Paul VI was a true believer in the changes wrought by the new Mass. He thought it really would bring about an enormous rebirth and rejuvenation of faith within the Church precisely because the Mass would now be without any “hidden meaning” getting in the way. I know little about this pope, and even less about his core ideas, but in this particular sense he strikes me as a modernist, a child of the Enlightenment: a Catholic Pope but, in some significant sense, having a non-biblical anthropology (in terms of the Mass, yet strongly biblical in terms of marriage and contraception — go figure).

vaticano

Did the Pope see the future?

This leads me to why I believe the promulgation of the Novus Ordo Mass was Pope Paul VI’s Bay of Pigs. The failed Cuba invasion failed precisely because it did not do what its planners claimed it would do based on assumptions that, on later reflection were poor and very naive, and was executed because too few wanted to stand in the way of its momentum. The promulgation of the Novus Ordo Mass, it is arguable (and has repeatedly been argued), has been directly responsible for great numbers of Catholics leaving the Church, many churches and monasteries closing their doors, parishes having to combine, Catholic schools closing or becoming in practice non-Catholic, very low new vocations, etc, etc, etc. Perhaps the only difference is that Pope Paul VI was not around long enough to see the full effect of the results and exclaim: “How could I have been so stupid.” (I mean no disrespect to the holy father.)

And yet, and yet… in a sense he had profound insight. Perhaps the old Mass, and pre-council Catholicism in the west was, in some way, dead or dying. Not because numbers were low, but because so many Catholics took the old rite for granted. He says just as much in his general audience address. Today we are seeing a resurgence of interest in the TLM, but this time with great passion and actual participation by the laity. Piety now seems to be combined with hearts on fire. Perhaps the pendulum is swinging back, driven by a renewed interest founded on a renewed understanding and thus aiming towards an authentic realization of the value and purpose of worship itself.

So… in conclusion, I have come to see Pope Paul VI in a new light. I think the results of the 1960’s and 1970’s, and let’s face it, a lot of crazy garbage happened in those years, will be a new flourishing of the Church. I can’t say Pope Paul VI saw all this, but it seems God used him to accomplish some important changes that only now may be coming to light.

Like I said at the beginning, half cocked.


  1. Giovanni Battista Montini, “Liturgical Formation: Pastoral Letter to the Archdiocese of Milan for Lent 1958,” English translation in Worship 33 (1958–59), 136–64; at 153–54. Found in: Kwasniewski, Peter A., and Martin Mosebach. Noble Beauty, Transcendent Holiness: Why the Modern Age Needs the Mass of Ages. 2017. Page 19-20.

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Traditional Latin Mass at Notre-Dame de Paris to commemorate Summorum Pontificum

July 7, 2017 was the ten-year anniversary of Pope Benedict XVI’s motu proprio (Apostolic Letter) Summorum Pontificum. Those of you who love the traditional Latin Mass know the importance of this letter.

On that anniversary a traditional Latin Mass was celebrated as a commemoration and celebration at the Notre-Dame de Paris cathedral. Here it is. It’s worth watching full screen with the audio up.

Things I observe:

  • The Mass is not stuffy or old feeling. It is certainly traditional, but does not seem at all out of date. The word is “timeless.”
  • A traditional Latin Mass seems more appropriate in Notre-Dame de Paris than does a Novus Ordo Mass (which one can find on the Notre-Dame website linked above). I’ve been thinking about this a lot lately. That is, the “fittingness” of the form of the Mass (NO or TLM) and the church setting.
  • The Mass is beautiful. I am not against the Novus Ordo Mass. I have experienced some beautiful ones. I also participated in the choir at a Latin Novus Ordo Mass recently celebrated in my parish. However, this Mass above is truly beautiful and feels appropriate when one thinks that the King is present in their midst.
  • They have someone to direct the singing of the congregation. We could use that in the TLM I go to once a month in a nearby parish. It can get confusing without someone directing for those of us who are still learning the TLM (which is most of us).
  • The church is full. Maybe this is always true for this famous and grand cathedral, but on a hot and humid July day in Paris (many of the congregation fan themselves) this church is packed. Apparently not a few folks in France like the old ways.
  • At times I wonder if they are used to celebrating the TLM at Notre-Dame. I see little moments that seem to indicate not everything is going 100% smooth, that they are trying hard to make it work — and they do. I could be reading into it as well.
  • There is a mix of old chant and more “recent” polyphony (18th century, etc.). At least one of the polyphonic songs (really a prayer) I sang in the choir at our Latin Novus Ordo Mass.
  • I have never been to France, but I love this church. I studied it in art history class. What beauty and grandeur. A church truly appropriate to celebrate Mass in. Someday I may get there.
  • I love the moments of silence. This is one more reason the TLM is an antidote to our modern world. Silence is necessary for our humanity and our worship of God.
  • Latin! I love that I can follow the Mass even though they are French and I am not. We have a shared faith, and shared language, and a shared worship. This is true in many ways with the Novus Ordo Mass, but Latin brings us all together.
  • There is no altar rail. I don’t know if there never was, or if it was removed at some point (French Revolution? Post Vatican II?). I see some people having trouble kneeling to receive communion — bad knees, age, etc. I can relate. But kneeling is appropriate.
  • I love the humanity. Parisians dress better than where I’m from, but I see all kinds — well dressed, casual, sloppy, women with veils, most without, some folks with praying hands, some with arms crossed, some confused, some seeming to know exactly what is going on, etc., etc. All very human.
  • Excellent video coverage. Beautiful.
  • I must be strange to enjoy watching a complete Mass, but I did.

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Star Wars, Pageantry, and the Mass

In the summer of 1977 I was a boy of eleven looking for things to do with my friends. So, when a sci-fi samurai western fantasy movie, panned by critics and expected to fail big, came to an old single-screen theater without any air conditioning in my hometown, I and a friend just had to check it out. I loved the movie so much I saw it six times that week, and twelve times that year. Of course the movie was Star Wars.

To say the film was immensely popular is an understatement. Why it was such a hit and spawned perhaps the greatest movie franchise in history seems obvious now. The film had great characters, sets, costumes, action sequences, soundtrack, and it followed the classic hero’s journey, which meant the story had deep and broad timeless appeal. But I would also argue that its pageantry played a big role in the film’s success. In particular, the final scene before the credits, in which the principal characters get their recognition and rewards, is a scene of formal, royal, and solemn pageantry. It ties up the story in a perfect bow.

In case you need to be reminded:

I want to posit the need for this scene to exist in order for Star Wars to have succeeded. You see, human beings are designed in such a manner that proper pageantry feeds our souls, clarifies the world, and focuses our passions towards nobility — and our souls are designed to love nobility. Think of an Olympic Games medal ceremony. Is it needed? Absolutely. Does it determine who won? No. But it is the most proper action for the sport at that moment, in that setting — it is about the glory of sport. In Star Wars this final ceremony casts the rest of the story in the right light. Theses characters are not merely winners, they are glorious. And the audience is ennobled as they carry some of that nobility, now in their hearts, beyond the closing credits and into their daily lives. In short, that final scene is what the movie is all about.

I want to argue that something like that final scene in Star Wars, something like that kind of pageantry, is both proper and necessary to the Mass.

A Mass can be very simple and humble. Even the hood of a jeep on the battlefield can serve as a makeshift altar.

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Using the hood of a jeep as an altar, a Roman Catholic chaplain saying mass at the inauguration of an American cemetery, Omaha Beach, Normandy. Photo by Robert Capa, 1944.

A Mass can also have all the royal pageantry of a coronation. Think of the coronation of a Medieval king. There is pageantry, awe, solemnity, beauty, and reverence. There is also appropriate action: kneeling, proclamations, prayers, and a crowning — which requires the physical object of a crown.

charlemagne

The coronation of Charlemagne, Christmas day, 800 A.D. Painting by Friedrich Kaulbach, 1861

And with a coronation there is also a change in ontology. In others words, a man actually becomes a king. The pageantry is not merely symbolic. In some very real way a man has actually changed — a man made king, king made flesh. This sort of understanding is something that was lost on the way to modernity. This is something we moderns do not understand well in an overt sense.

But we still act sometimes as though it is, in fact, true. In other words we believe it, though we might want to admit it for what it is. Our actions give us away. Watching the Olympics I am struck by how many times it’s mentioned that once an athlete has become a medal winner they will always be one, and that cannot be take away from them. They have changed from a non-Olympic medalist to an Olympic medalist. They are set apart. They are now an Olympian. They walk the earth as a different creature.

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1980 Winter Olympics Hockey Medal Ceremony

There is another activity we do that speaks volumes to this reality, and that is with our liturgical action in the Mass. Catholics believe in the Real Presence of Christ in the Eucharist. We believe in transubstantiation, that the bread and wine truly become the body and blood of our Lord, Jesus Christ. Knowing what we know, the Mass becomes a pageant of Christ the King. We celebrate His death and resurrection with kneeling, proclamations, prayers, and a sacrifice. It has all the solemnity and reverence of temple worship, of a wedding, and of a coronation.

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A Traditional Latin Mass properly celebrated

Catholics are always faced with the questions of 1) do you truly believe in the Real Presence and, if so, 2) how should behave when in the presence of your king and savior and your God? Treating the Mass for what it is obligates Catholics to certain behaviors. We may not want to be overly prescriptive and proscriptive, but it’s fair to say that we all can figure out basic ideas of of action, dress, and other factors based on our culture, history, and humanness.

God does not need our worship. We don’t go to Mass because God needs us to go. Rather, God gave us the Mass so that we might draw closer to Him, and that we might be fortified against the pressures of the world. The Mass is a gift, and worship is like a healthy diet and exercise. The closer our worship is to what is most proper, the better it is for us.

A truly solemn Novus Ordo Mass can provide this fairly well, but nothing compares to the beautiful and appropriate action of the Extraordinary Form of the Mass, a.k.a. the Traditional Latin Mass. Here is an example* from a parish in Paris:

Notice how this Mass has a kind of similarity to the pageantry of the Star Wars scene above, especially once the organ begins (okay, I know it’s no John Williams score) and the procession enters the nave and sanctuary. People only do these kinds of things in the presence of royalty. A Mass like this is one of the most human activities any of us can experience. It is strangely foreign to our daily experience, but then again it is Heaven on Earth, and thus not quotidien. Still, we are made for this. God created us to need this kind of liturgy (the work of the people) and to be fed by such appropriate pageantry.

To not see this truth is to be broken in some substantial way. Modernity breaks people. The Devil breaks people. Sin does too, but modernity, as a tool of the Devil, has a special desire to rid humanity of right praise towards God. Evangelical Protestant attempts at worship recognize the need at some level, but fail because of some fundamental theological flaws, namely the disbelief in the Real Presence in the Eucharist. This disbelief has many consequences, including the development of a non-sacramental view of creation and our faith, and this leads to a false anthropology to such a degree that true Christian pageantry is lost and even disdained. Without the Real Presence there is no King in the building and thus no worship except, perhaps, our own vanity. Poor theology breaks people too.

*This example is of a SSPX Mass. I’m not including it to promote the SSPX, but they do know how to celebrate a Traditional Latin Mass, and I truly love the inclusion of the very human life that infuses the Mass — people arriving, families, sounds and textures, etc.

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Quaerere Deum: A look at the daily life of the Benedictine Monks of Norcia

The true Benedict option:

From the YouTube description: “In the Jubilee year 2000 the monks of Norcia breathed new life into the birthplace of St Benedict. Armed with only their faith and zeal they founded a monastic community which has been attracting men from all over the world to follow St. Benedict’s ancient Rule. Many of their friends have long wanted an insight into the inner workings of their life and so they have produced this high quality up to date film which shows the monks as they go through the daily ora et labora. The title of the film, ‘Quaerere Deum,’ means to Seek God. This is the true calling of all monks, the first and most essential quality of an authentic monastic vocation, as laid out in the Rule of our Holy Father St. Benedict.”

The Monks of Norcia website.

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